Cibratj'of'thc'tWlocfvcal  Seminary 

PRINCETON   •  NEW  JERSEY 


PRESENTED  BY 

Lawrenceville 
Presbyterian  Church 

169  7 

V.  1 


[         NOV    5    I9TJ 

THE  W 


Biblical  Museum 

A    COLLECTION  OF  NOTES 
Explanatory,  Homiletic  and  Illustrative 


FORMING    A 


COMPLETE  COMMENTARY  ON  THE  HOLY  SCRIPTURES 

ESPECIALLY   DESIGNED   FOR   THE   USE   OF 

MINISTERS,  BIBLE  STUDENTS,  AND  SUNDAY-SCHOOL  TEACHERS 

/ 

By  JAMES  COMPKR  GRAY 

AT7THOK.  OF    "TOPICS    FOR    TEACHERS,'    "THE   CLASS   AND   THE  DESK,"    ETC. 

REVISED 

WITH  ADDITIONS  FROM  THE  LATER  BIBLICAL  LITERATURE 
By  rev.  GEORGE  M.  ADAMS,  D.D. 

THE  NEW  TESTAMENT 
VOL.  I 

Containing  ths  Four  Gospkls  and  thb  Acts  op  the  Apostles 


NEW   YORK 
E.    R.    HERRICK  &   CO. 

70  Fifth  Avenue 


Copyright  1897 

BY 

S.  R.  HERRICK  &  CO. 


NOTE  BY  THE  REVISER. 

npHE  Biblical  Museum  has  proved  itself  a  very  useful  and  popular  -work.    It 
•*-      fills  a  place  otherwise  vacant  among  Biblical  helps.     One  is  surprised  in  a 
careful  examination,  by  the  learning,  good  judgment  and  power  of  condensation 
shown  in  it. 

But  the  quarter  of  a  century  which  has  elapsed  since  it  was  prepared,  has 
been  a  time  of  rare  activity  and  success  in  all  studies  bearing  on  the  elucidation 
of  the  Scriptures.  Explorers,  excavators,  philologists,  historians,  archseologists 
have  been  reaping  the  richest  results  of  diligence  and  enterprise.  Monuments, 
manuscripts,  medals,  inscriptions  have  shed  many  a  precious  ray  of  light  on  the 
facts  and  customs  touched  by  the  Scriptural  record. 

It  has  therefore  been  thought  desirable  to  revise  the  work,  with  the  view  of 
making  it  as  valuable  to  the  Bible  students  and  Sunday-school  teachers  and  fami- 
lies of  to-day,  as  it  was  in  its  original  form,  to  those  of  the  earlier  generation. 
Accordingly,  portions  here  and  there  that  could  be  spared,  illustrations  that  have 
done  good  service  and  become  over-familiar,  occasionally  interpretations  which 
the  progress  of  Biblical  knowledge  has  left  behind — have  been  replaced  by  fresher 
and,  for  our  day,  more  valuable  material.  The  best  of  the  recent  commentaries 
and  other  works  illustrating  the  Scripture  have  been  searched  for  brief,  pointed 
and  suggestive  statements  of  the  truth.  The  references  have  all  been  carefully 
verified  and  very  greatly  improved  in  accuracy.  Many  more  names  of  the  author- 
ities quoted  might  have  been  added.  But  where  the  passage  cited  is  quite  brief 
and  touches  no  controverted  point,  it  has  been  thought  better  to  indicate  it  sim- 
ply by  marks  of  quotation. 

The  reviser  and  the  friends  who  have  shared  his  labors  will  be  gratified  if 
their  efforts  shall  prove  to  have  made  some  slight  contribution  toward  the  under- 
standing and  love  of  the  Word — that  Word  which  so  grows  upon  the  admiration 
of  all  who  faithfully  study  it,  which  becomes  ever  more  precious  to  us  as  we  strug- 
gle with  the  mystery  of  life,  and  as  we  approach  the  mingled  certainty  and  mys- 
tery of  the  life  to  come.  G.  M.  A. 

Atjbijbndale,  Mass., 
April,  1897. 


PRKFACE. 

ALMOST  innumerable  have  been  the  notes  received  by  me,  during  the  last  few 
years,  from  those  who  have  desired  to  know  what  commentary  on  the  Bible 
I  would  recommend  for  their  use.  The  question  proposed  with  such  remarkable 
ease,  and  doubtless  regarded  as  extremely  simple,  1  have  often  felt  to  be  an 
exceedingly  difficult  one.  When  I  knew  the  correspondent,  and  knew  also  what 
other  aids  to  Biblical  study  he  possessed,  I  could  sometimes  venture  to  name  a 
commentary  that  might  be  most  serviceable  for  Mm.  But  such  cases  were  neces- 
sarily few.  Yery  often,  therefore,  the  question  was  met — following  a  very  high 
example — by  proposing  another.  What  kind  of  commentary  do  you  want — criti- 
cal,, illustrative,  doctrinal,  devotional,  practical,  or  what?  The  querist  would 
then  discover  how  difficult  a  question  he  had  proposed.  He  scarcely  knew  what 
he  wanted.  He  quickly  found  that  he  desired  what  did  not  exist: — one  commen- 
tary having  the  chief  characteristics  of  several,  with  certain  features  not  found  in 
any  one. 

It  is  to  meet  this  very  widely  expressed  want  that  the  ^^  Biblical  Museum  " — of 
which  the  matter  has  been  in  course  of  compilation  during  many  years — is  now 
offered  to  my  fellow-laborers  in  the  study  and  the  Sunday-school;  and  not  without 
the  hope  that  it  will  prove  of  some  material  use — the  explanatory  and  homiletic 
notes  especially — to  others  than  those  who  are  practically  engaged  in  religious 
instruction. 

It  will  be  seen  that  the  plan  of  the  book  is  this : — To  every  verse,  or  small  group 
of  closely  related  verses,  are  appended  notes  in  the  following  order:  1.  Notes 
Explanatory,  in  which — laying  many  competent  authorities  under  contribution — 
both  the  letter  and  the  spirit  of  the  sacred  text  have  a  very  brief  and  careful 
elucidation.  To  these  are  added — 2.  Notes  Homiletic,  original  and  selected, 
in  which  are  suggested  the  subjects  of  sermons  for  the  preacher  and  of  lessons 
for  the  teacher,  that  may  appropriately  be  founded  on  the  words  df  the  text. 
These  homiletic  outlines,  including  heads  of  discourse,  or  suggestive  hints  to  aid 
in  the  management  of  the  subject  when  treated  in  the  pulpit  or  in  the  Bible-class, 
are  followed  by — 3.  Notes  Illustrative,  containing  one  or  more  anecdotes,  or 
an  illustrative  quotation  from  some  standard  author.  In  addition  to  these,  and 
arranged  down  the  side  of  each  page,  are — 4.  Notes  Marginal,  comprising,  in 
addition  to  other  matter,  notes  of  the  following  description:  (1)  Chronological; 
in  which,  as  nearly  as  can  be  ascertained,  the  date  of  each  event  is  given.  (2) 
Analytical;  wherein,  by  means  of  antique  type,  a  clue  is  furnished  to  the  contents 
of  the  adjoining  page,  and  a  digest  or  summary  of  the  chapter  may  at  once  be 
seen.  (3)  Biblical;  supplying  not  only  the  ordinary  references,  but  references 
also  to  other  texts  of  Scripture,  in  the  notes  on  which  the  reader  will  find  addi- 


tional  illustrations  of  the  subject  under  consideration.  (4)  Literary;  as  etymolo- 
gies of  old  or  peculiar  Bible  words;  names  of  authors  and  books  referred  to;  select 
classical  and  other  quotations  to  serve  the  purpose  of  secular  or  theological  side 
lights,  which  sometimes,  in  the  way  of  contrast,  or  in  other  instances  in  the  way 
of  exegesis,  or  of  various  readings,  may  assist  in  explaining,  or  in  suggesting 
ideas  upon,  the  passage  or  subject  under  notice. 

In  conclusion,  the  compiler  begs  to  tender  his  warmest  thanks  to  those  numer- 
ous friends  who  have  encouraged  and  aided  him  in  this  undertaking;  and  while 
trusting  that  the  "  Biblical  Museum  "  will  be  of  service  to  those  for  whose  use  it 
was  specially  designed,  he  ventures  to  express  the  hope  that  those  who  find  it  use- 
ful will  do  their  utmost  to  bring  it  under  the  notice  of  all  who,  in  common  with 
themselves,  take  a  practical  interest  in  the  study  of  the  Word  of  God  for  their 
own  instruction  or  that  of  others. 

Halifax,  1871. 


The  New  Test.  ('H  Kaivii  AmOi^kt})  is  -that  part  of  sac.  writings  composed  aft. 
ascension  of  Christ:  and  containing  (1)  The  Gospels;  i.  e.  the  life  of  our  Lord:  (3)  The 
Acts;  i.  e.  the  history  of  the  propagation  of  Christianity  in  Apostolic  times:  (3)  The 
Epistles;  i.e.  the  exposition  of  Christian  doctrines:  (4)  The  Revelation ;  i.e.  a  prophetic 
exhibition  of  future  things.  The  word  Testament  is  of  Scrip,  origin  (Matt.  xxvi.  28:  Mk. 
xiv.  24:  2  Cor  iii.  6r  Heb.  ix.  15,  20),  applied  by  Paul  to  Bks.  of  Scrip.  (2  Cor.  iii.  6—18). 
The  Gk.  equivalent,  diaO'^KT)  {diatheke)  has  two  meanings:  (1)  covenant  (Heb.  viii.  8: 
ix.  15),  the  chief  one,  ace.  to  wh.  the  N.  T,  is  "abk.  containing  the  terms  of  the  N^ew 
Covenant  betw.  God  and  man,"  as  dis.  fr.  the  Old  Covenant  of  the  Law  (Gal.  iv.  24):  (2) 
Testament  or  will  (Heb.  ix.  16,  17)  adopted  by  early  Church,  and  implies  "  that  unspeak- 
able gifts  are  bequeathed  to  us  in  the  Gospel,  antecedent  to  all  conditions  required  of  us, 
so  that  the  Christian's  inheritance  is  sealed  to  him  as  a  son  and  heir  of  God  by  the  death 
of  Christ  as  a  testator." 

Zbc  (3o0pel  accorMng  to  St.  flDattbew. 

1.  TitIjE,  Gospel.  This  word  (fr.  Saxon  god=good,  and  spe^=speech  or  tidings)  cor- 
responds with  the  Gk.  Evangelium  {EiayyiXiw,  fr.  ci) — eu,  good,  and  ayyeXla,  angelia — 
a  message)  =5^ tod  tidings;  and  is  applied  to  the  four  accounts  of  the  life  of  our  Saviour  who 
brought  "good  tidings  of  great  joy  to  all  people"  (Lu.  ii.  10);  hence  the  writers  of  these 
histories  are  called  the  four  Evangelists.  [Recent  etymologists  go  far  to  prove,  by  the 
comparison  of  kindred  languages,  that  Gospel  is  from  "God"  and  " spell "=a  narrative 
of  God,  and  so  the  history  of  Christ.  Am.  Com.  ]  Elsewhere  in  N  T.  the  word  Gospel= 
the  whole  doctrine  of  salvation  taught  by  our  Lord  and  the  Apostles  (Matt.  iv.  23:  xi.  35: 
xxiv.  14:  Mk.  xiii.  10:  xvi.  15:  Eph.  i.  13:  vi.  15:  Ro.  i.  1,  3).  2.  Authob:  Matthew:  a 
Galilean  Jew,  also  called  Levi  (Mk.  ii,  14:  Lu.  v.  27,  29),  son  of  Alphseus  (ace.  to  Lardner 
not  the  Alphseus  of  Matt.  x.  3).  He  resided  at  Capernaum,  where  he  was  a, publican,  i.e. 
collector  of  customs  under  the  Romans.  Publicans  were  of  two  classes:  (1)  General 
receivers  (as  Zaccheus,  Lu.  xix.  2),  and  (2)  collectors  of  taxes  of  whom  Matthew  was  one 
(Lu.  V.  27).  While  thus  engaged  he  was  called  by  our  Lord  (Matt.  ix.  9).  His  history, 
subsequent  to  day  of  Pentecost,  is  uncertain.  3.  Time:  universally  admitted  to  be  the 
earliest  written  history  of  Jesus.  Exact  date  cannot  be  fixed.  Probably  written  between 
A.D.  50  and  60. 

The  omission  of  any  ref.  to  destr.  of  Jerusalem  (Titus,  a.d.  66),  suggestive  of  its  having 
been  written  prior  to  that  event;  yet  some  time  must  have  elapsed  aft.  the  events 
recorded  (Matt,  xxvii.  8:  xxviii.  15).  4.  Language:  originally  believed  to  have  been 
written  in  Hebrew  (Syro-Chaldaic) :  Erasmus  was  one  of  the  first  to  hold  that  it  was  writ- 
ten in  Greek,  an  opinion  in  wh.  Alford  also  concurs.  5.  Scope,  etc.  Matt,  wrote  primarily 
for  Jews  and  to  prove  that  Jesus  was  the  Messiah;  hence  (1)  numerous  citations  fr.  O.  T.; 
(2)  Jewish  customs  are  not  explained,  but  assumed  to  be  known;  (3)  Jesus  set  forth  as  sent 
specially  to  the  Jews;  (4)  Full  reports  of  our  Lord's  relations  to  Jewish  sects.  6.  Pecu- 
liiARiTEEs:  Matt.,  alone,  records  (1)  The  pedigree  through  Joseph,  i.  1—17;  (2)  The  Magi, 
ii.  1—12;  (3)  Flight  into  Egypt,  ii.  13—16;  (4)  Murder  of  the  children,  ii.  16—19;  (5)  Par- 
able of  ten  virgins,  xxv.  1—13;  (6)  Dream  of  Pilate's  wife,  xxvii.  19;  (7)  Resurrection  of 
Saints,  xxvii.  52,  58;  (8)  Bribing  of  Roman  guard,  xxviii.  11—15. 


"The  inscription  over  the  cross  was  in  three  languages:  Hebrew,  Latin  and  Greek. 
These  languages  represented  the  three  great  civilizations  which  were  the  final  outcome  of 
ancient  history — the  Jewish,  the  Roman,  the  Greek.  These  three  were  not  like  so  many 
nations  selected  at  random,  but  stood  for  three  leading  types  of  humanity.  The  Jew  was 
the  man  of  the  past.  He  represented  ancient  prerogative  and  privilege,  the  conservatism 
of  the  East.  The  Roman  was  the  man  of  the  present.  He  was  master  of  the  world.  He 
represented  power,  prowess,  and  victory.  The  Greek  was  the  man  of  the  future.  He  repre- 
sented humanity,  and  the  ideal,  and  all  the  promise  which  was  afterwards  to  be  realized 
in  the  culture  of  the  nations  of  the  West.  The  Jew  was  the  man  of  tradition,  the  Roman 
the  man  of  energy,  the  Greek  the  man  of  thought.  Turning  now  to  the  Gospels,  we  find 
the  wants  of  each  of  these  three  types  provided  for  in  a  wondrous  way.  St.  Matthew 
addresses  himself  especially  to  the  Jew  with  his  Gospel  of  fulfillment,  St.  Mark  to  the 
Roman  with  "his  brief  and  terse  narrative  of  a  three  years'  campaign,"  St.  Luke  to  the 
Greek  with  that  all-pervading  spirit  of  humanity  and  catholicity  which  is  so  character- 
istic of  his  Evangel;  while  for  those  who  have  been  gathered  from  among  the  Jews  and 
Romans  and  Greeks— a  people  who  are  now  no  longer  Jews  or  Greeks,  but  are  * '  all  one  in 
Christ  Jesus,"  prepared  to  receive  and  appreciate  the  deeper  things  of  Christ— there  is  a 
fourth  Gospel,  issued  at  a  later  date,  with  characteristics  specially  adapted  to  them:  the 
mature  work  of  the  then  venerable  John,  the  apostle  of  the  Christian. " — Expositor's  Bible. 


SYNOPSIS. 


I.  BIKTH  AND  BOYHOOD  OF   CHBIST. 

i.  The  Genealogy i-  1-17 

ii.  The  Conception 18-25 

iii.  The  Wise  Men ii.  1-12 

iv.  The  flight  into  Egypt l»-23 

II.  COMMENCEMENT  OFMINISTKY  OF  CHEIST. 

i.  The  Baptist iii.  1-12 

ii.  The  Baptism 13-17 

iii.  The  Temptation iv.  1-11 

III.  WORKS  AND  WOBDS  OF   CHRIST. 

i.  Capernaum. 

1.  CaUof  four  disc,  etc 12-2.5 

2.  Sermon  on  the  Mt v.-vii. 

3.  The  Leper viii.  1-4 

4.  The  Centurion's  Servant 5-13 

5.  Peter's  mo.-in-law,  etc 14-22 

ii.  Sea  of  Galilee  and  Gadara. 

1.  The  tempest 23-27 

2.  The  demoniacs 28-34 

Iii.  Capernaum. 

1.  The  Paralytic ix.  1-3 

2.  Call  of  Matt.,  etc 9-13 

3.  Fasting 14-17 

4.  Ruler's  daughter,  etc 18-26 

5.  Two  blind  men 27-31 

6.  Dumb  demoniac 32-34 

7.  Villages  and  laborers 35;  xi.  1 

8.  John's  message,  etc xi.  2-30 

9.  Ears  of  corn xii.  1-8 

10.  Withered  hand,  etc 9-21 

11.  Blind  and  dumb,  etc 22-37 

12.  A  sign  demanded 38-45 

13.  True  relatives  of  Christ 46-50 

14.  Parables xiii.  1-52 

iv.  Nazareth,  etc 53-58 

1.  Herod  hears  of  Christ xiv.  1,  2 

2.  Death  of  the  Baptist 3-12 

v.  Sea  of  Galilee  crossed,  etc 13-14 

1.  Five  thousand  fed 15-21 

2.  The  return,  and  storm 22-24 

3.  Walking  on  the  water 25-33 

vi.  Gennesareth    and    the    North    border- 
laud. 

1 .  Miracles 34-36 

2.  Traditions xv.  1-20 

3.  Woman  of  Canaan,  etc 21-31 


4.  Four  thousand  fed 32-36 

5.  Polemical  teaching xvi.  1-26 

6.  First  prediction  of  His  death 21-28 

7.  The  transfiguration xvii.  1-13 

8.  A  lunatic  healed 14-21 

9.  Second  prediction  of  death 22-23 

vii.  Capernaum. 

1.  Question  of  tribute 24-27 

2.  On  greatness  and  forgiveness xviii.  1-35 

viii.  Persea  to  Jerusalem. 

1.  GaUlee  finaUy  left xix.  1,  2 

2.  Divorce,  etc 2-12 

3.  Little  children 13-15 

4.  The  rich  ruler  and  riches 16-30 

5.  Vineyard  laborers xx.  1-16 

6.  Third  prediction  of  death 17-19 

7.  Humility 20-29 

8.  Two  blind  men 30-34 

IV.  FINAL  EVENTS  NEAR  AND  IN  JERUSALEM, 
i.  Sunday  (Visan  10 ;  April  2). 

1.  Royal  entry xxl.  1-1] 

2.  Cleansing  the  Temple 12-17 

ii.  Monday. 

1.  The  fig-tree 18-23 

iii.  Tuesday. 

1.  Teaches  in  the  Temple 23;  xxiii.  39 

2.  Teaches  out  of  the  Temple xxiv.  xxv 

Iv.  Wednesday.    (Jesus  at  Bethany) . 

1.  Consultation  of  priests xxvi.  1-5 

2.  Simon's  feast &-13 

3.  Judas 14-16 

V.  Thursday. 

1.  Passover,  Lord's  Supper 17-35 

2.  Gethsemane 36-46 

3.  The  betrayal 47-56 

vi.  Friday. 

1 .  Trial  before  the  Sanhedrim 57-68 

2.  Peter's  denial 69-75 

3.  Trial  before  PUate xxvii.  1-28 

4.  The  crucifixion 29-56 

5.  The  burial 57-61 

vii.  Saturday. 

1.  The  Sepiilchre  guarded 62-66 

\v.i.  Sunday. 

1.  The  Resurrection xxviU.  1-10 

2.  Denied  by  enemies 11-15 

3.  Jesus  appears  to  disciples 16-23 


Chap.  i.  1—7- 


MATTHEiV. 


11 


CHAPTER    THE   FIBST. 

1.  book  of  generation."— A  LXX.  phrase  (Ge.  ii.  4:  v.  1.)  =  a  register  of 
pedigree,  record  of  descent,  familj^  tree  of  His  human  nature.  The  term  orig.  sig. 
table  of  genealogy,  but  as  hist,  among  the  Hebs.,  grew  out  of  genealogical  records, 
it  came  to  mean  hist,  itself— (Ge.  xxv.  19,  xxxvii.  2).  "Indeed,  it  should  not  be 
forgotten  that  anc.  hist,  generally  partakes  more  of  a  genealogical  than  of  a  chrono- 
logical character.  Hence  the  Heb.  phrase  for  genealogies  is  used  also  for  history 
(Ge.  vi.  9,  X.  1)."  Jafui.  This  ver.  applies  primarily  to  immediate  context,  but 
its  force  extends  to  the  whole  book,  of  which  the  purport  is  to  show  Jesus,  the  Son 
of  David,  to  be  the  Christ.  JeSUS  Christ.  Christ  =  3Iessiah,  i.e.  "anointed" 
{Gfc.  Christos).  Kings,  priests,  prophets  were  anointed.'"  Oil  is  a  fig.  for  grace 
and  gifts  of  Holy  Spirit. <=  Jesus  anointed  with  fulness  of  spirit;"*  as  a  Prophet,  to 
teach;'  Priest,  to  atone ;-^  King,  to  rule  and save.^     Conder. 

This  table  a  testimony,  1.  To  His  human  nature ;  2.  To  His  hereditary  right ;  3. 
To  His  divine  character  and  destiny.— Jes;;*  Christ  the  sum  and  substance  of  all 
religion:  1.  Jesus,  the  man;  Christ,  His  divine  calling  and  qualification ;  2.  Jesus, 
the  Heb.  name  specially  intended  for  His  own  people ;  Christ,  the  sacred  name  indi- 
cating His  designation  for  the  whole  world;  3.  Jesus,  the  one  Redeemer;  Christ  the 
mediator  of  the  triune  covenant. — Jesus  Christ  the  son  of  David:  1.  The  lowly 
shepherd;  2.  The  persecuted  fugitive;  The  warrior  and  conqueror.  Jesus  Christ 
the  son  of  Abraham  :  1.  Finisher  of  faith;  2.  Fulfiller  of  the  promise.— Prepara- 
tions  for  Advent ;  by  means  of,  1.  The  house  of  David ;  2.  The  race  of  Abraham; 
3.  The  whole  course  of  events.  Pious  family  amid  storms  of  time :  1.  It  may 
sink,  but  not  perish ;  2.  It  endures,  because  it  resists ;  3.  Its  apparent  extinction  is 
its  glorification.     Lange. 

""Starting  up  here  and  there  like  rugged  clifls,  the  genealogies  claim  more  than 
a  sterile  grandeur;  for  bleak  and  barren  though  they  seem,  there  is  a  wellspring  at 
their  foot.  It  is  from  these  dreary  crags  that  the  fountain  of  Christ's  manhood  takes 
its  rise;  and  as  you  follow  the  stream  from  Ur  of  the  Chaldees,  to  the  manger  of 
Bethlehem,  you  find  how  faithful  the  Promiser,  and  how  watchful  the  Providence 
which  through  all  the  eventful  centuries  kept  afloat  and  guided  on  the  ark  of  the 
Advent."    Dr.  Hamilton. 

2.  Judas.— In  our  Eng.  Bible,  the  translators  have,  in  the  O.  T.,  followed  the 
Heb.  spelling  of  proper  names  pretty  closely;  but  in  the  N.  T.  they  followed  the 
Gk.  spelling.  Hence  many  names  that  end  with  '  A'  in  the  0.  T.,  end  with  's'  in 
the  N.  T.  Thus  Judah  =  Judas :  Jonah  ==  Jonas :  Elijah  =  Elias.  But  the  Gk.  Moses 
{Heb.  Mosheh)  is  used  in  the  0.  T.  also.  Occasionally  the  Eng.  form  difis.  greatly 
fr.  both  Heb.  and  Gk. ;  as  John  =  Heb.  Jochanan ;  =  Gk.  Joannes. 

3 — 5.  Thamar:  Rachab:  Ruth. — In  this  pedigree  of  Christ  four  female 
ancestors  are  named;  two — Rahab  and  Ruth — Gentiles,  and  the  other  two — Tamar 
and  Bathsheba — stained  with  grievous  sins.  "  We  can  hardly  infer  fr.  this  circum- 
stance, with  Starke,  that  they  were  especially  mentioned  in  order  to  show  that 
Christ  was  not  ashamed  of  poor  sinners,  since  He  derived  fr.  such  His  human 
nature,  and  had  received  them  as  His  own  people;  for  it  is  beyond  question  that 
Jesus  was  conceived  by  Mary  without  any  taint  of  sin.  It  was  rather  the  object  of 
the  Evangelist  to  point  out  to  his  Jewish  readers  a  higher  righteousness  than  that 
external  and  ceremonial  sanctity  which  the  Pharisees  extolled."    Lange. 

"1.  Grace  is  not  hereditary;  bad  people  have  been  the  sons  and  daughters  of 
prophets  and  righteous  kings.  2.  The  accident  is  mutable,  the  -purpose  changes 
not.  Along  the  line,  whether  the  links  be  gold  or  lead,  the  great  Saving  Man 
comes.  3.  Christ's  having  come  through  all  sorts  of  characters  may  be  typical  of 
His  all-inclusive  mission.     '  This  Man  receiveth  sinners.'  "    Tarker. 

"  The  humiliation  of  taking  on  Him  our  nature  casts  into  shade  all  lesser  shames 
and  disgraces  attaching  to  the  channel  through  which  His  descent  from  Adam 
flowed."  "  Yet  all  these  grandmothers  to  our  Saviour;  who  as  He  needed  not  to  be 
ennobled  by  His  stock;  so  neither  was  disparaged  by  His  progenitors,  but  took  flesh 
of  these  greatest  sinners  to  show  that  we  cannot  commit  more  than  He  can  remit; 
and  that  by  His  purity  He  washeth  ofl"  all  our  spots,  like  as  the  sun  wasteth  and 
wipeth  away  all  the  ill  vapors  of  the  earth  and  air."     Tra-pp. 

6,  7.  wife  of  Urias,  Bathsheba  (see  above). — "David's  best  children  he  had 
by  this  wife,  the  fruit  of  humiliation,  doubtless.    The  barren  women's  children  are 


ANTE  A.D.  5. 

descent  of 
Jesus 

A.M.  4,000.  Alex. 
A.M.  5,498.  An- 
tloch.  A.M.  5,488, 
Con 8 tan.  a.m. 
5504.  Julian.  4709. 
[Many  scholars 
think  all  these 
"A.M."  dates 
quite  unreliable. 
A.] 

Olym.  cxciii.  4. 
Kome,  749.  Year 
of  Augustus,  i.e. 
fr.  Actium,  26. 

The  custom  of 
dating  by  •  the 
year  of  our  Lord ' 
began  in  6th 
cent,  when  there 
was  a  miscalcu- 
lation of  at  least 
four  years. 

a  Lu.  lii.  23. 

b  Jud.  Ix.  8;  Ex. 

xxviii.  41;    1  K. 

xix.  16. 

c  1  Jo.  il.  20,  27. 

d  Jo.  lii.  34;  Is. 

xlii.  1. 

e  Is.  Ixi.  1. 

/  Ps.  ex.  4, 

g  Ps.  ii.  2,  6. 

genealogies 

genealogy :  his.  of 
desc.  of  families. 
L.  Gk.  Genea  ogia 
L.  genus,  birth ; 
logos,  a  discourse, 
Gk. 

pedigree  of 
Joseph 

proper 
names 

Ch.  11.  4. 

Ri,!.  Iv.  13,  21,  22. 
Thamar,  in  O.  T. 
Tamar  =  Palm- 
tree,  wife  of  Er 
and  Onan.  Ea- 
ch a  b  (Kahab.) 
(He.  xi.  31)  in  O, 
T.  Kahab  (Jos.  vl.) 
'23),  =  spacious. 
mar.  Salmon, 
prince  of  Judah ; 
Buth  =  female 
friend.  Moabit- 
ess,  mar.  Mah- 
lon,  son  of  Elim- 
elech  of  Beth-le- 
hem- Ju-dah,  who 
was  driven  by  a 
famine  into 
Moab,  where  he 
died,  and  whence 
his  widow  Naomi 
returned,  after 
an  absence  of  ten 
years,  in  com- 
pany with  Ruth, 
(Bu.  1). 


12 


MATTHEW. 


Chap.  1.  8—18. 


ANTE  A.D.  5. 

Bathsheba  =dau- 
ghter  of  the  oath, 
dau.  of  Eliam  (2 
S.  xi.  3),  i.e.  Am- 
miel  (1  Ch.  ill.  5), 
sonof  Ahithophel 
(2  S.  xxiii.  34), 
said  by  Jews  to 
have  written  Pro. 
X  X  X  i .  She  be- 
came the  mother 
of  three  otlier 
sons  besides  Sol- 
cm  on.  She  is 
also  called  Bath- 
sbua. 


o  2  Ch.  xxl.  17; 
xxii.  1. 

b  1  Ch.  iil.  11,  12. 
Joram.  contr. 
form  of  Jehoram, 
who  mar.  Atha- 
lia.  dau.  of  Ahab 
and  Jezebel.  For 
dif.ln  chronology 
of  his  reign,  see 
Lrd.  A.  C.  Hervey 
in  Smith's  Diet, 
of  Bible,  i.  947— 
949.  Jehosheba, 
prudent  wife  of 
priest  Jehoiada, 
was  his  dau.  (2 
K.  xi.  2.) 

OziasiinO.T.TJz- 
ziah,  a  contract- 
ed form  of  Azari- 
ah  =  might  of  Je- 
hovah. Began  to 
reign  at  16  yrs.  of 
age;  reigned  52 
yrs.,  809— 758  B.C. 
c  Jer.xxiv.l;  xxii. 
24;  2  K.  XXiV.  6, 
12,  15. 

Josias,  Gk.  form 
of  Josiah = whom 
Jehovah  heals,  at 
acces.  8  years  old, 
reigned  3J  years, 
i.e.  6;i9— 609  B.C. 
Jechonias,  Gk. 
form  of  Jeconiah 
or  Jehoiachin,  = 
whom  Jehovah  has 
appointed.  Son 
and  successor  of 
Jehoiaklm,  598. 
B.C.  He  was  18 
yrs.  old  when  he 
began  to  reign. 
The  eight  years  of 
2  Ch.  xxxvi.  9.  Is 
manifestly  a 
copyist's  error. 
dGe  XV.  16,  cf.  13, 
and  Ex.  xli  40. 
The  Asmoneans 
or  Mace abees, 
were  desc.f  r.  Asa- 
monsDus,  a  citi- 
zen of  Jerusalem; 
called  Maccabees 
Ir.  Judas  M  ,  the 
most  illustrious. 
It  not  the  first  of 
the  line.  Macca- 
bee  prob.  fr.Mak- 
kab  =  a  hammer. 
For  their  history 
see    Apocrypha 

and  Prldeaux's 

Connection, 


observed  to  have  been  the  best,  as  Isaac,  Samuel,  John  Baptist,  etc.,  for  like  rea- 
son." Solomon,  Roboam. — "Bad  men,  though  unprofitable  to  themselves  while 
they  live,  still  have  not  lived  in  vain,  since  through  them  the  elect  come  into  being." 
CriL  Eng.  Test.  Rehoboam — "  A  child  of  forty  years  old,  a  soft-spirited  man;  the 
Scripture  notes  him  easily  drawn  away  by  evil  council.  Green  wood  will  be  warp- 
ing."    Trapp, 

"  The  moral  differences  of  the  race.  In  this  roll  of  names  we  recognize  some 
men  of  distinguished  goodness,  some  pre-eminent  for  wickedness.  This  shows  that, 
however  potent  the  influence  wh.  generations  can  exert  on  ea.  other,  it  is  not  resist- 
less and  absolute.  There  is  a  power  lodged  in  ev.  man's  bosom  to  prevent  the  com- 
bined influence  of  all  past  generations  fr.  moulding  his  character.  This  power  is 
the  glory  of  his  nature— connects  him  with  moral  government — makes  him  a 
responsible  agent."     Thomas. 

"An  illustrious  ancestry  is  to  the  high-born  as  the  reflector  of  a  lamp  is  to  its 
wick;  for  if  that  be  without  light,  all  the  science  of  catoptrics  cannot  kindle  it." 

8.  Joratn,  O^ias.  Ahaziah«  (=  Joahaz),  Joash,  Amaziah,*  are  passed  over—? 
to  reduce  the  names  to  fourteen  (v.  17).  Matt,  passes  them  over,  not  fr.  ignorance 
— the  whole  context  proves  the  contrary;  nor  on  ace.  of  their  impiety— for  he 
names  others  who  are  wicked,  as  Jechonias,  and  also  passes  over  some  good ;  nor 
for  fraudulent  purpose — the  more  he  named,  the  stronger  his  argument,  but  because 
they  were  so  universally  known. 

"  The  process  is  in  accordance  with  the  practice  among  the  Jewish  writera,  of  wh. 
there  are  many  remarkable  instances  of  equalizing  similar  things.  And  this  is 
exactly  in  conformity  with  the  existing  usages  of  the  Arabians,  who  are  careful  to 
preserve  the  knowledge  of  their  line  of  descent.  They  abbreviate  their  genealogy 
and  a  few  names  suffice  to  convey  the  hist,  of  their  descent.  From  their  later  ances- 
tors they  select  some  one  eminent  person,  their  descent  from  whom  is  undisputed, 
and  who  is  himself  known  to  have  descended  fr.  another  great  man  of  a  former 
age ;  and  in  this  compendious  manner  they  go  back  to  the  founder  of  the  family. 
Under  this  system,  the  genealogy  of  the  present  chap,  might  even  have  been  stated 
in  some  such  way  as  this: — Joseph,  the  son  of  Zorobabel,  the  son  of  David,  the  son 
of  Judah,  the  son  of  Abraham."    Niebuhr  iii.  209,  quoted  by  Eitto. 

II.  Josias,  Jechonias"  =  Jehoiachin,  or  Coniah.— Here,  Jehoiaklm  is  passed 
over.  *  Perhaps  "Jechoniah  and  his  brethren"  {i.e.  kindred)  =  a  current  phrase 
understood  by  the  Jews  to  sig.  the  last  four  kings  of  Judah. 

The  history  of  the  race  is  but  partially  told  in  the  records  of  earth.  Kings  even, 
and  great  men,  are  not  all  named.  Sacred  penmen  pass  lightly  over  crowned  heads. 
There  is  one  book  in  wh.  all  names  are  entered ;  and  in  the  Book  of  Life  the  good  alone, 
prince  and  peasant,  without  respect  to  earthly  station.  Many  Jehoiakims  forgotten, 
many  of  humbler  lineage  held  in  everlasting  remembrance. 

x6,  17.  Jesus,  who  is  called  Christ.— "  Jesus  is  honey  in  the  mouth, 
melody  in  the  ear,  a  song  of  jubilee  in  the  heart."  Bernard.  "  Yet  is  not  the  name 
of  Jesus  alone  half  so  sweet  as  when  Christ  is  added  to  it,  as  here.  For  Jesus  Christ 
betokeneth  such  a  Saviour  as  is  anointed  and  appointed  thereunto  by  God, consecrated 
to  the  oflUce  ace.  to  His  Godhead,  and  qualified  for  it  ace.  to  His  manhood."  Trapp. 
Fourteen  generations. — "For  memory's  sake  Matt,  summeth  up  the  genealogy 
of  our  Saviour  into  three  fourteens ;  like  as  some  of  the  Psalms  are,  for  the  same 
reason,  set  down  in  order  of  the  Alphabet,"  etc.  "  In  the  long-lived  Patriarchal  age 
a  generation  seems  to  have  been  computed  at  100  years  ;<*  the  later  reckoning,  how- 
ever, was  the  same  wh.  has  been  adopted  by  other  civilized  nations,  viz.,  fr.  30  to  40 
yrs."    Smith,  Bible  Dictionary. 

In  the  first  fourteen  generations,  the  people  of  Israel  were  under  prophets;  in  the 
second,  under  kings;  in  the  third  under  the  Asmonean  princes.  IhQ  first  fourteen 
brought  their  kingdom  to  glory  under  the  reign  of  David,  the  second,  to  misery,  in 
the  captivity  of  Babylon ;  and  the  third,  to  glory  again  under  the  Messiahship  of 
Christ. 

18.  espoused.  Betrothed.— Commonly  ab.  10  or  12  mo.  bef.  marriage.  If  at 
close  of  this  period  the  bridegroom  were  unwilling  to  marry  the  bride,  he  was  bound 
to  give  her  a  bill  of  divorce,  the  same  as  if  she  had  been  his  wife.  If,  on  the  other 
hand,  the  bride  had  been  guilty  of  illicit  intercourse  during  this  interval,  she  was 
condemned  to  be  stoned,  the  same  as  if  she  had  been  married.  Jahn.  Holy- 
Ghost.     The  secret  influence  of  the  Spirit  is  more  minutely  described  by  Luke. 


Chap.  1.  19— 23' 


MATTHEW. 


13 


«'  The  most  virtuous  may  be  liable  to  suspicion  and  to  undeserved  reproach." 
"  The  whole  life  of  Christ  was  the  great  Exception  of  Being."     "  By  the  incarnation, 


God  is  brought  near,  1.  To  our  understanding  ;  2. 


By 

To  our  affections." 


ANTE  A.D.  5. 

Josepli 
and  Mary 


The  present  system  of  betrothal  is,  I  suppose,  much  the  same  as  in  anc.  Bible 
days.  It  is  a  kiiid  of  half-marriage  accom.  with  religious  ceremonies,  and  the 
settling  of  the  nature  and  amount  of  the  dower  wh.  the  bridegroom  is  to  give— a 
custom  equally  ancient."  Thovison.  It  has  been  objected  that  it  is  not  possible 
that  God,  having  created  countless  worlds,  should  select  this  little  obscure  corner  of 
the  universe  as  the  place  where  His  only  Son  should  become  flesh,  live  and  die  for  the 
salvation  of  the  inhabitants  thereof.  But  note  (1)  the  opposite  aspect  of  creation. 
The  microscope  reveals  thousands  of  living  creatures  perfectly  formed  and  cared  for 
in  a  drop  of  water.  Now  if  God  cares  for  each  of  these,  how  much  more  will  He 
care  for  the  immortal  souls  He  has  created.  (2)  It  is  altogether  probable  that  the 
work  of  redemption  for  the  universe  is  done  in  this  world  ;  that  here  is  raging  the 
great  battle  between  good  and  evil,  for  all  worlds  and  all  times.  (3)  The  sympathy 
and  thought  of  a  family  always  go  forth  most  freely  to  the  helpless,  the  sick,  the 
wandering  ones.     So  it  is  in  the  great  family  of  God.     PeloubeVs  Notes, 

19,  20.  just  man,  Gk.  dikaios,  trans,  "just"  or  "righteous"  indiscriminately; 
may  mean  (!)  justice,  i.e.  giving  to  all  their  due  (Ro.  iii.  8;  Col.  iv.  1),  or  (2)  con- 
formity to  the  whole  law,  including  charity,  etc.  privily,  by  privately  giving  her 
a  written  certificate  of  divorce;"  wh.  must  be  in  the  presence  of  two  witnesses,  but 
no  cause  need  be  stated,  thought,  much  perplexed,  wishing  to  be  true  to  himself, 
and  forbearing  towards  Mary,  fear  not,  that  Mary  has  transgressed,  or  that  your 
reputation  shall  sufier.  God  knows  the  mental  difficulties  of  good  men  (suspected 
virtue  can  afford  to  wait).  God  removes  mental  diffs.  in  connection  with  con- 
scientious thoughtfulness.  He  removes  their  difis.  by  disclosing  His  redemptive 
plan.     Thoinas. 

21.  Jesus. — The  Lat.  form  of  the  Gk.  lesous,  for  the  Heb.  Jehoshua,  or 
Joshua,"  or  Jeshua  (Ezra  iii.  2;  Zech.  vi.  11.)=  "Jehovah  (our)  Salvation."  Joshua 
was  Captain  of  the  Lord's  host,  Jeshua  was  Highpriest,  Jesus  was  both.  Vincent's 
Wo7'd  Studies. 

1.  The  Compassion  of  Christ  inclines  Him  to  save  sinners.  2.  The  Power  of 
Christ  enables  Him  to  save  sinners.  3.  The  Promise  of  Christ  binds  Him  to  save 
siuners.'= 

The  Rev.  John  Brown  of  Haddington,  in  his  last  illness,  having  heard  the  bells 
ringing,  and  understanding  it  to  be  the  King's  birthday,  said,  "0,  blessed  be 
God,  however  worthy  our  sovereign  be,  we  have  a  better  King's  Birthday  to  cele- 
brate. Unto  us  was  born,  in  the  city  of  David,  a  Saviour,  who  is  Christ  the  Lord ! 
On  account  of  that  event,  the  Gospel-bells  have  been  sounding  for  ages  past;  and 
they  will  ring  louder  and  louder  still.  0  a  Saviour! — the  Son  of  God,  our  Saviour! 
0  His  kindness.  His  kindness!     A  Saviour,  a  husband  to  sinners,  to  me!  " 

22,  23.  might  he  fulfilled.''— -See  Topics  for  Teachers,  ii.  192.  Im- 
manuel,*  Ut.  "God  with  us."  On  Is.  vii.  14,  note.  The  virgin  presented  to 
Ahaz  a  type  of  Mary:  1.  As  it  was  announced  before  her  marriage  that  she  would 
give  birth  to  a  male  child,  2.  Strong  faith  was  called  into  exercise  in  connec.  with 
this  child,  by  wh.  it  obtained  the  name  Immaniiel,  and  became  a  sign  of  deliv- 
erance in  a  season  of  trial.  3.  Its  name  was  verified  in  the  God-man.  4.  All  these 
circumstances  served  to  render  its  birth  peculiarly  sacred,  and  to  connect  it  with 
the  future  hope  of  Israel ;  thus  strikingly  prefiguring  the  advent  of  Christ.     Lange. 

"What  we  need  is  God  brought  near  and  sin  taken  awaj^ — the  very  blessings 
guaranteed  in  these  two  precious  names  of  our  Lord.  As  Emmanuel,  he  brings  God 
near  to  us,  near  in  His  own  incarnate  person,  near  in  His  loving  life,  near  in  His 
perfect  sympathy,  near  in  His  perpetual  presence  according  to  the  promise,  'Lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world.'  As  Jesus,  He  saves  us  from  our 
sins.  .  .  For  He  has  not  only  to  bring  God  down  to  us,  but  also  to  lift  us  up  to 
God;  and  while  the  incarnation  affects  the  one,  the  atonem.ent,  followed  by  the  work 
of  the  Holy  Spirit,  is  necessary  to  secure  the  other.  He  touches  man.  the  creature, 
at  His  cradle ;  He  reaches  down  to  man,  the  sinner,  at  His  cross — the  end  of  His 
descent  to  us,  the  beginning  of  our  ascent  with  Him  to  God.  There  we  meet  Him ; 
and  saved  from  sin,  we  know  Him  as  our  Jesus ;  and  reconciled  to  God,  we  have 
Him  with  us  as  Emmanuel,  God  with  us,  always  with  us,  with  us  throughout  all  life's 
changes,  with  us  in  death's  agony,  with  us  lathe  life  to  come."    Expositor's  Bible. 


Espouse,  Fr.  epmi- 
ser ;  old  Fr.  e«- 
pouser;  L.  spondes, 
sponsus,  to  prom- 
ise solemnly.  Be- 
ti-oth,  A.-S.  I  e  and 
troth,  treowth,  = 
taith,  confldence. 


H.  Spirit,  so  call- 
ed because  He  is 
breathed  forth  fr. 
the  Father  and 
the  Son.  The 
agent  of  Divine 
operation .  Holy 
and  working  ho- 
liness. 


Privily,  adv.  for 
privately. 

aDeut.  xxiv.  1. 

6  Ac.  vii.  45 ;  Heb. 
iv.  8. 

"Thou  Shalt 
call; "  thus  com- 
mitting the  of- 
fice of  a  father  to 
Joseph.  Vincent. 
He  is  emphatic. 
"It  is  He  that 
shall  save."  Sev. 
Ver. 

"God  was  born  of 
man,  that  man 
might  be  born  of 
God." 

c  1  Tim.  i.  15. 
Christmas  -day 
first  obs.  A.D.  98. 
Held  as  a  solemn 
fast  by  Pope  Tele- 
sphorus,  ab  A.D. 
137.'  10th  perse- 
cution began  on 
C.-day,  A.D.  303, 
under  Diocle- 
tian. 


"spoken  by  the 
Lord  through  the 
prophet  "i?.F. 

"  a    virgin  "    Ut. 
the  virgin.    R.  V. 
d  Kev.  xlx.  10. 
Ac.  X.  43. 
e   Is.  vU.  14—16; 
vlil.  4. 


No  man  is  the 
theme  of  any  se- 
ries of  predic- 
tions ;  Christ  the 
subject  of  all  He 
had  His  signs  he- 
fm-e,  as  well  as 


14 


MATTHEW. 


Chap.  il.  I— a. 


ANTE  A.D.  5. 

with  Him.  An  an- 
cient heresy  de- 
nied the  humanity 
of  Christ,  as  a 
mod.  heresy  de- 
nies  his  <Mty. 
Christ  an  enigma 
except  to  Chris- 
tian faith. 


a  Ge.  xvi.  11 ;  six. 
37;  XXV.  25,  26: 
Ex,  ii.  10;  xviii. 
3,4. 

"from  sleep"  bet- 
ter, from  the 
sleep  (in  which 
he  had  the  vis- 
ion).   Vincent 

See  "  Personal 
Names  in  the  Bi- 
ble ;  Interpreted 
and  Illustrated," 
by  W.  F.  Wilkin- 
son, M.A, 


ANTE  A.D.  4. 

Bethlehem 

visit  of 
magi 

These  Magri  fr. 
the  East  will,  like 
the  Queen  of  the 
South,  rise  up  in 
the  judgment 
and  condemn 
those  who  have 
had  clearer  light 
concerning  the 
Messiah,  and 
have  rejected 
Him.    Am.  Com. 


b  Josh.  xix.  15. 
c  Jud.  xvli.  7—9 ; 
1  S  xvil  12. 
d  Ge.   XXXV. 
xlvili  7. 
e  Mic.  V.  2. 
/  Ru.  1.  1—19. 


19; 


infant 
Saviour 

The  prefix  Beih- 
Big.  house,  e.g  B- 
a  n  y  =  house  of 
dates.  B-phage= 
house  of  figs.  etc. 

9  Matt.  11. 11. 


the  star 

h  Nu.  xyIv.  17. 

i  Suetonius,  Vesp. 

iv. ;   Tacittts,  Hist. 

V.  13. 

.?■  Da.  Ix.  24. 

"A   star  In   the 

East  is  ever  shln- 


The  daughter  of  a  respectable  Jewish  merchant  in  Ohio,  being  near  death,  said 
to  her  afflicted  father,  "I  know  but  little  about  Jesus,  for  I  was  never  taught;  but  I 
know  that  He  is  a  Saviour,  for  He  has  manifested  Himself  to  me  since  I  have  been 
sick,  even  for  the  salvation  of  my  soul.  I  believe  He  will  save  me,  although  I 
never  before  loved  Him  !  I  feel  that  I  am  going  to  Him— that  I  shall  be  ever  with 
Him.  And  now,  my  father,  do  not  deny  me ;  I  beg  that  you  will  never  again  speak 
against  this  Jesus  of  Nazareth ;  I  entreat  you  to  obtain  a  New  Testament,  which  tells 
of  Him." 

24,  25.  took  .  .  wife,  married,  without  fear,  her  to  whom  he  had  been 
betrothed,  name,  Jesus,  thus  obeying  the  command  (v.  21).  Among  the  Orien- 
tals names  are  always  significant.  In  the  0.  T.  we  find  the  child  was  named  fr. 
circumstances  of  its  birth;  or  fr.  peculiarities  in  the  hist,  of  the  family  to  wh.  it 
belonged."^ 

Names  were  given,  1.  "  that  they  might  be  stirred  up  to  verify  the  meaning  and 
signification  of  them.  Wherefore  let  every  Obadiah  strive  to  be  a  servant  of  God; 
each  Nathanael  to  be  a  gift  of  God;  Onesimiis,  to  be  profitable;  every  Boger,  quiet 
and  x>eaceahle;  Eobert,  famous  for  counsel ;  and  William,  a  help  and  defence  to 
many.  .  .  2.  that  they  might  be  incited  to  imitate  the  virtues  of  those  worthy 
persons  who  formerly  have  been  owners  and  bearers  of  them.  IjQtdiW  Abi-ahams  be 
faithful,  Isaacs,  quiet;  Jacobs,  painful  [pains-taking] ;  Jbse^jAs,  chaste;  every  io?«s, 
pious;  Edward,  confessor  of  the  true  faith;  William,  conqueror  over  his  own  cor- 
ruptions. Let  them  also  carefully  avoid  those  sins  for  which  the  bearers  of  the 
names  stand  branded  to  posterity.  Let  every  Jonah  beware  of  forwardness; 
Thomas,  of  distrustfulness ;  Martha,  of  worldliness;  Mary,  of  wantonness." 
T.  Ftcller, 

CHAPTER   THE  SECOND. 

"  Since  St.  Matt,  says  so  little  about  the  childhood  of  Jesus,  why  does  he  speak 
of  the  Wise  Men,  of  Herod  and  of  the  flight  into  Egypt?  We  believe  it  must  have 
been  to  show  how  Christ  was  received.  It  seems,  in  fact,  to  correspond  to  that 
single  sentence  in  the  fourth  Gospel,  '  He  came  unto  His  own  and  His  own  received 
Him  not';  only  St.  Matthew  gives  us  a  wider  and  brighter  view;  he  shows  us  not 
only  how  Jerusalem  rejected  Him,  but  how  the  East  welcomed  Him  and  Egypt 
sheltered  Him.  .  .  It  will  be  seen  then  how  the  second  chapter  was  needed  to 
complete  the  first,  and  how  the  two  together  give  us  just  sucli  a  view  of  the  Advent 
as  was  most  needed  by  the  Jews  of  the  period,  while  it  is  most  instructive  and  sug- 
gestive to  men  of  all  countries  and  of  all  time.  As,  then,  the  last  paragraph  began 
with,  '  Now  the  birth  of  Jesus  Christ  was  on  this  wise,'  we  may  regard  this  as  begin- 
ning with,  'Now  the  reception  of  Jesus  Christ  was  on  this  wise.'"  Exposito?-'s 
Bible. 

1.  Beth.  Judsea,  to  dis.  fr.  B.  of  Galilee.*  Sometimes  called  B  -judah;<^  also 
Ephrath,''  or  Ephrata;«  Beth-lehem  =  house  of  bread;  Ephrata  =  fruitful,  ab.  6  ni.  S. 
of  Jerusalem;  known  as  "the  city  of  David,"f  i.e.  the  native  place  of  his  family. 
Herod,  s.  of  Antipater,  an  Idumsean,  at  25  years  of  age  made  gov.  of  Galilee,  b.c. 
47,  and  b.c.  40  King  of  Judaea.  One  of  the  most  licentious  and  cruel  monsters  of 
antiquity.  Had  9  wives  and  many  children.  Put  to  death  (in  a  fit  of  jealousy) 
Mariamne  his  favorite  wife,  and  3  of  his  sons.  Died  miserably,  5  dys.  aft.  he  had 
put  to  death  his  son  Antipater,  in  70th  yr.  of  age,  and  38th  of  reign ;  and  in  750th  of 
Rome  =  B.C.  4.  The  birth  of  Jesus  was  before  the  d.  of  Herod  (prob.  not  long  bef.) 
hence  ab.  b.c.  4  or  5. 

Infant  Saviour.  '1.  Concealed,  yet  well  known;  2.  Hated  and  feared,  yet 
longed  for  and  loved;  3.  Signally  despised,  yet  marvellously  honored;  4.  Beset 
by  extreme  dangers,  yet  kept  in  perfect  safety;  and  1.  Setting  everything  in 
motion;  2.  Attracting  all  that  was  congenial;  3.  Repelling  all  that  was  hostile." 
Lange. 

"Justin  Martyr,  who  was  born  in  Nablus,  and  educated  in  Palestine,  says 
expressly  that  Jesus  was  born  in  a  grotto  at  B.  He,  of  course,  did  not  invent,  but 
merely  referred  to  a  tradition  already  established.  This  carries  up  the  matter  very 
high  indeed,  nor  is  there  anything  to  contradict  his  testimony  in  subsequent  age.s. 
It  must  be  confessed,  however,  that  Matthew »  does  not  much  favor  the  idea  of  a 
grotto."     Thomson. 

2.  King,  Jews,  star.— Taking  together,  the  old  prediction,*  the  widely 
spread  opinion  recorded  by  classic  writers,'  and  also  the  prophecy  of  Daniel,'^  avIi., 


Chap.  11.  3— rr. 


MATTHEW. 


15 


with  that  of  Balaam,  would  be  known  in  the  E.,  we  can  be  at  no  loss  to  see  how  any 
remarkable  celestial  appearance  would  be  interpreted  as  it  was.  Alford.  Astro- 
nomical calculations  prove  that  one  or  two  years  bef.  the  birth  qf  our  Lord  very 
remarkable  conjunctions  of  the  planets  of  our  system  took  place. 

Threefold  knowledge  of  Christ  in  Gentile  world.     1.  Information  by  tradition ; 

2.  Star  in  the  sky;  3.  Influence  of  Spirit  in  the  heart.  Wise  men  as  seekers  of  the 
truth — 1.  Under  impression  of  its  reality ;  2.  At  the  right  source;  3.  Under  Divine 
direction ;  4.  To  render  it  homage. 

3.  troubled,  he  had  reason,  for  the  Pharisees  had  foretold  the  departure  of  the 
kingdom  fr.  Herodian  family."  city  where  the  Messiah  had  been  expected  so  long. 
Prob.  their  trouble  arose  fr.  apprehensions  of  wars  by  wh.  temporal  kingdom  of 
Messiah  should  be  gained. 

No  man  has  "  troubled  "  the  human  heart  so  much  as  Christ.  His  whole  course 
a  rebuke  of  all  evil.  A  babe  "  troubling "  a  king  !  The  good  have  ever  "troubled " 
the  bad.  The  nefarious  bookkeeper  is  "troubled"  by  the  eye  of  his  honest  com- 
panion.    Parker. 

4 — 6.  scribes,  men  learned  in  Scripture,  who  knew,  if  any  did.  If  the  actual 
birthplace  of  Christ  did  not  agree  with  their  Scriptural  reply,  there  would  be  strong 
evidence  to  start  with  against  the  claims  of  Jesus.  On  the  other  hand,  if  it  did,  the 
motive  to  examine  his  subsequent  claims  would  be  strong,  had  they  iDeen  sincere. 
Bethlehem.*  This  knowledge  condemned  the  Scribes  who  did  not  go  to  Christ, 
and  aided  the  Magi  who  did  go. 

Everything  replies  to  question  of  v.  2 :  1.  Scriptm'e;  2.  Scribes;  3.  Enemies  of 
king  himself ;  4.  The  star;  5.  Convictions  of  the  heart. 

7,  8.  privily. — He  would  not  have  either  priests,  scribes,  or  people  know  that 
he  had  consulted,  or  been  in  league  with,  these  heathen  philosophers,  wise  men, 
magi  or  magians,  were  a  sacred  caste  among  anc.  Medes  and  Persians.  They 
were  priests,  students  of  the  law,  and  literati.  The  term  magi  was  aft.  applied  to 
those  who  pretended  to  knowledge  of  occult  sciences  and  superhuman  powers.* 
Hence  our  words  "magic,"  "magician."  worship,  flattering  the  magi  with  the 
suggestion  that  they  had  gained  a  convert  in  the  Jewish  king. 

Inconsistency  of  Herod — 1.  Believed  the  letter;  2.  Rejected  the  spirit  of  Script- 
ure. Hi/pocrisi/  may  be  designated  the  shadow  of  faith  in  the  world — 1.  Accom- 
panies faith,  as  the  shadow  the  substance ;  2.  Proof  of  existence  of  faith,  as  shadow 
is  of  substance;  3.  Vanishes  before  faith,  as  shadow  bef.  substance.  Devices  of 
hypocrisy — 1.  Are  mighty  bef.  the  world :  2.  Weak  bef.  power  of  God.     Lange. 

9,  10.  star  .  .  stood  over. — Many  explain  vss.  2,  and  9,  as  follows : — The 
attention  of  the  Wise  Men  was  aroused  by  the  well  known  conjunction  of  planets  1 
or  2  years  preceding  the  birth  of  Christ.  Then  later  a  miraculous  star  appeared 
(possibly  seen  by  them  only)  which  started  them  on  their  long  journey  and  deter- 
mined its  course.  This  miraculous  star  also  conducted  to  the  place  "where  the 
young  child  was."    When  they  saw. — So,  for  some  time  they  had  not  seen  it. 

The  road  to  Christ  always  1.  A  long  journey;  2.  Continues  the  grand  question; 

3.  A  path  of  severe  self-denial;  4.  Full  of  dangers;  5.  Abounding  in  obstacles; 
6.  The  only  one  to  the  true  goal.     Lange. 

II.  Gifts.  **  There  is  no  ground  for  supposing  the  Magi  to  have  been  three  in 
number,  or  to  have  been  kings.  The  first  tradition  appears  to  have  arisen  fr.  the 
number  of  their  gifts,  and  the  second  from  the  prophecy  in  Is.  Ix.  3.  Alford.  Our 
custom  of  Christmas  gifts  is  said  to  have  grown  from  those  gifts  of  the  Wise  Men. 
"  The  gifts  of  the  Magi  furnished  the  Holy  Family  with  means  for  their  journey  to 
Egypt." 

Homage  of  Wise  Men: — I.  An  outburst  of  faith,  (1)  In  their  beholding  Christ, 
(2)  doing  obeisance,  (3)  presenting  noblest  gifts.  II.  A  picture  of  genuine  faith ; 
(1)  Vision  issuing  in  humiliation,  (2)  adoration  issuing  in  joy  of  faith,  (3)  persever- 
ance of  faith  issuing  in  self-dedication  and  works  of  love. '    Lange. 

"  Jesus  was  born  a  babe,  representing  our  weakness  and  helplessness,  because 
He  is  our  strength ;  He  was  born  in  the  night,  typical  of  the  moral  darkness  of  the 
soul,  because  He  is  the  light  of  the  world ;  He  was  born  in  a  manger,  to  show  the 
spiritual  poverty  of  man,  because  in  Him  is  true  riches;  He  divested  Himself  of  the 
glory  which  He  had  with  the  Father,  to  show  the  loveliness  of  our  humility,  because 
He  was  to  exalt  us  to  share  the  glory  which  is  His  at  the  right  hand  of  the  Father." 


ANTE  A.D.  4. 

ing  in  the  sky  for 
every  soul  to  aim 
to  Christ.  If  you 
have  lost  sight  of 
that  star  it  is  be- 
cause you  never 
lift  your  eyes 
above  the  streets 
and  houses  of 
worldly  things  to 
the  blue  of  the 
eternal  above." 

excitement 
in  Jerusalem 

a  Josephtis,  Ant. 
xviil.  3. 

6  Mic.  V.  2. 


shall  rule  lit. 
shall  be  shep- 
herd of.  Comp. 
John  X.  3,  4.  Vin- 
cent. 


The  scribes  were 
like  milestones, 
which  point  out 
the  way  to  trav- 
elers, but  them- 
selves  remain 
motionless.  Au- 
gustinr. 

The  magi  were 
one  of  the  two 
great  sects  into 
wh.  the  idolatry 
of  world  was  di- 
vid.  510  yrs  B  C. 
They  hated  im- 
ages and  wor- 
shipp'd  the  Deity 
under  the  em- 
blem of  fire.  Zo- 
roaster, ab.  555 
B.C.  was  the  great 
reformer  of  their 
religion. 

"I   also."    The 
hoary  hypocrite ! 
Com.  Am. 
c  Ac.  viil.  9. 


<i  Ps.  Ixzli.  10,  15; 
Is.  Ix.  6;  Ps.  xlv. 


The  practice  of 
making  gifts 
com.  in  the  East. 
Whoever  ap- 
proaches a  king, 
comes  with  a 
gift. 


ePs.  cxvi.  12;  Ro. 
xli.  1. 


16 


MATTHEW. 


Chap.  ii.  za — ao. 


ANTE  A.D.  4. 

the  t-wo 
dreams 

o  Matt,  xxvii.  19. 

flight  into 
Bgypt. 

h  Ex.  xiv.  21,  22. 
cHos.  xi.  1. 
First  attempt  to 
explain  dreams 
Is  ascr.  to  Am- 
phictyon  of  Ath- 
ens, B.  C.  U97. 
Kecords  of  the 
Ds.  of  Edward 
C  o  n  f  s .  are  in 
Westminster  Ab- 
bey. See  Smith's 
Bib.  Diet.,  art. 
Dreams.  Also 
Hadyn's  Diet,  of 
Dates.  Zeno  held 
that  ds.  exhibit- 
ed the  true  state 
of  the  moral  con- 
stitution; hence, 
that  one  subject 
to  vicious  ds. 
should  gu ard 
himself  w.  awake. 

"  Jesus  in  His 
cradle  is  might- 
ier than  Herod 
on  his  throne." 
Josephus  does 
not  name  this 
slaughter.  The 
mod.  objections 
to  this  narrative 
may  be  answered 
by  remembering 
the  monstrous 
character  of  Her- 
od, whose  way 
to  the  throne, 
and  reign,  were 
marked  through- 
out with  blood. 
Herod's  plans 
were  a  failure. 
Thewicked  never 
truly  succeed. 
But  the  "  Lord 
sometimes 
sharpens  His 
saints  on  the 
devil's  grind- 
stone," and  com- 
pel  s  bad  men, 
contrary  to  their 
Intentions,  to  ful- 
fil His  designs. 
Peloul  it's  Notes. 
d  Jer.  xxxi.  15. 
e  Jer.  xxxix.  9; 
xl.  1. 

The  prophecy,  of 
which  this  is  an 
accommodation, 
was  written  dur- 
ing the  Babylon- 
i  8  h  captivity. 
Its  expressions 
must  not  be 
closely  and  liter- 
ally pressed.  The 
link  of  con.  seems 
to  be  Rachel's  sep- 
ulchre (Ge.  XXXV. 
19),  in  the  way  to 
Bethlehem,  hence 
prob.  the  people 
of  that  place  are 
called  her  chil- 
dren (Alford). 


la — 15.  being  warned,  lit.  "receiving  an  answer  in  a  dream,"  which  seems 
to  imply  that  they  had  sought  counsel  of  God.  Vincent,  dream. — Eastern  phil- 
osophers not  only  astrologers,  but  interpreters  of  dreams.  Both  dream  and  star 
suited  to  them.  To  aliens  fr.  Jewish  covenant,  dreams  were  usually  of  warning  or 
prediction."  another  way,  they  had  evidently  meant  to  return  to  Herod. 
'^gypt,  wh.  was  near,  a  Roman  province  independent  of  Herod,  having  many 
Jews,  an  easy  and  safe  refuge,  by  night,  prompt  obedience.  Israel  fled  out  of 
Egypt  by  night*  prophet,*  whose  words  in  primary  sense  app.  not  to  future  but 
past.  "But  God  ordained  such  a  similitude  between  the  history  of  Israel,  in  its 
infancy  as  a  nation,  and  that  of  Messiah,  as  that  the  description  of  the  former 
became  apjjlicable  to  the  latter." 

Man's  duty,  in  perplexity,  to  obey.  Obedience  requires  sometimes  activity — 
"flee"  ;  sometimes  patient  waiting,  "be  thou  there  till  I  bring  thee  word."  The 
king  said  "worship,"  God  knew  better.  Dis.  bet.  dreams  of  the  spirit  and  of  the 
stomach  ;  there  are  foolish  fantasies  arising  fr.  indigestion,  as  well  as  communica- 
tions fr.  heaven.     Parker. 

A  candidate  for  admission  to  church  membership  under  the  Rev.  Rowland  Hill, 
being  required  to  give  some  account  of  his  first  impressions  as  to  the  evil  of  sin,  and 
the  need  of  the  Gospel,  related  a  dream  by  which  he  had  been  afiected  and  led  to 
serious  inquiry.  When  he  had  ended,  Mr.  Hill  said,  "We  do  not  wish  to  despise  a 
good  man's  dreams  by  any  means  ;  but  we  will  tell  you  what  we  think  of  the  dream, 
after  we  have  seen  how  you  go  on  when  you  are  awake." 

16.  mocked  .  .  wise  men. — He  did  not  see  that  if  the  Scripture  wh., 
through  the  scribes,  he  consulted,  were  fulfilled,  it  was  God  who  had  thwarted  his 
purpose,  children. — lit.  male  children.  The  number  may  not  have  been  more 
than  15  or  20. 

Christ  among  the  children  of  Bethlehem.  1.  They  die  for  Him,  in  order  to  live 
for  Him.  2.  He  lives  for  them,  in  order  to  die  for  them.  No  expenditure  of  blood 
and  tears  can  be  too  great  for  the  rescue  of  Jesus  :  1.  Because  His  life  is  the  world's 
ransom  ;  2.  Because  His  life  transforms  every  such  sacrifice  into  life  and  blessedness. 
Lange. 

The  murder  of  the  children  is  recorded  by  the  heathen  writer  Macrobius,  who 
says  :  "When  Augustus  had  heard  that  among  the  children  under  2  years  old  whom 
Herod,  king  of  the  Jews,  had  ordered  to  be  slain,  his  own  son  had  also  been  killed, 
he  said,  '  It  is  better  to  be  Herod's  hog  than  his  son  ' "  {Saturnalia,  Bk.  ii.  4).  Herod 
would  have  spared  his  hog,  but  allowed  his  son  to  perish.  This  cruelty  of  Herod  is 
mentioned  by  Justin  Martyr,  who  wrote  before  a.d.  150.  In  his  "Dialogue  with 
Trjqjho  the  Jew,"  sec.  78,  he  says  that  Herod,  "not  knowing  the  child  whom  the 
Magi  had  come  to  adore,  commanded  that  all  the  children  in  Bethlehem  should  be 
slain." 

"  Truth  forever  on  the  scaffold,  wrong  forever  on  the  throne : 
Yet  that  scaffold  sways  the  future,  and  behind  the  dim  unknown, 
Standeth  God  within  the  shadow,  keeping  watch  above  His  own."    Lowell. 

17,  18.  fulfilled.'* — Words  originally  spoken  with  another  reference.  We 
speak  ot  words  coming  true  without  meaning  that  they  were  actually  spoken  with 
such  intention.  Here,  however,  is  not  only  an  opt  application,  but  a  designed  ac- 
complishment of  the  prophecy.  Rama. — There  was  a  place  of  this  name  ab.  6  m. 
N.  of  Jerusalem.  Here  the  King  of  Babylon  assembled  his  captives*  bef.  leading 
them  fr.  their  native  land.  It  was  as  if  Rachel,  the  ancestral  mother  of  tribe  of 
Benjamin,  bewailed  their  departure. 

"I  cannot  believe  that  either  of  the  present  well  known  Ramahs  could  be  meant. 
They  were  too  far  oS",  and  separated  fr.  Bethlehem  and  fr.  Rachel's  tomb,  by  other 
villages,  and  intervening  mountains  and  wadies.  The  place  in  question  must  have 
been  contiguous  to  Bethlehem,  was  subject  to  the  same  calamity,  and  being  near 
Rachel's  tomb,  the  poetic  accommodation  of  Jer.  was  natural  and  beautiful." 
Thomson.  We  learn,  from  Le  Brun's  voyage  to  Syria,  that  the  women  go  in  com- 
panies, on  certain  days,  to  the  tombs  of  their  relations,  in  order  to  weep  there; 
and  when  they  are  arrived,  they  display  very  deep  expressions  of  grief. 

19,  ao-  Herod,  dead,  aged  70,  aft.  reign  of  37  yrs.  The  tyrant  was  so  far 
from  repenting,  that,  having  5  days  bef.  put  to  death  another  of  his  sons,  and  now 
thinking  the  Jews  would  rejoice  at  his  death,  he  ordered  the  chief  men  of  the  nation 
to  be  imprisoned  till  he  died,  and  then  to  be  put  to  death  when  he  died:  on  his 
death,  however,  they  were  liberated.     He  died  as  he  lived — impenitent. 


Chap.  iii.  z.  g. 


MATTHEW, 


11 


Persecutors ,  and  others  who  have  unjustly  shed  the  blood  of  their  fellow-creatures, 
have  often  in  the  righteous  providence  of  God,  met  with  a  violent  death,  or  been 
visited  by  signal  judgments.  Nero  was  driven  from  his  throne,  and  perceiving  his 
life  in  danger,  became  his  own  executioner ;  Domitian  was  killed  by  his  own  servants ; 
Hadrian  died  of  a  distressing  disease,  which  was  accompanied  with  great  mental 
agony;  Severus  never  prospered  in  his  aft'airs  after  he  persecuted  the  Church,  and 
was  killed  by  the  treachery  of  his  son;  Maximiuus  reigned  but  3  years,  and  died  a 
violent  death;  Decius  was  drowned  in  a  marsh,  and  his  body  never  found;  Valerian 
was  taken  prisoner  by  the  Persians,  and  flayed  alive;  Diocletian  was  compelled  to 
resign  his  empire,  and  became  insane;  Maximianus  Herculeus  was  deprived  of  his 
government,  and  strangled ;  Maximianus  Galerius  was  suddenly  and  awfully  removed 
by  death;  and  Severus  committed  suicide. 

aij  23.  Archelaus,  to  whom  Herod  had  allotted  Samaria,  Judea,  and  Idumea, 
with  title  of  king.  (To  Philip  he  left  provinces  beyond  Jordan,  and  title  of  tetrarch ; 
bequeathing  Galilee  to  Aritipas.)  Having  reigned  ab.  10  years,  he  was  recalled  to 
Rome  to  answer  charges  of  tyranny,  deposed  and  banished  to  Gaul,  where  he  died. 
afraid,  of  such  a  son  of  such  a  father.  Galilee."  The  N.  of  the  3  divs.  of  Syria 
within  Jordan.      They  had  prob.  designed  to  take  up  their  residence  at  Bethlehem. 

Providence  watches  over  the  life  of  the  elect.  The  kingdom  of  light  was  fr.  its 
very  commen.  assailed  by  kingdom  of  darkness.  "  Duties  are  ours,  events  are 
God's."  Herod  a  warning  picture  of  a  hardened,  hoary  sinner.  Mary,  the  model  of 
suffering  mothers.  Wickedness  and  violence  of  men  are  of  short  duration :  God  will 
always  gain  the  day  against  them.  Gratefully  remember  God's  care  of  us  fr.  our 
youths     Schleiermacher. 

23.  Nazareth,  in  a  valley  ab.  7  m.  N.  W.  of  Tabor.  "  15  gently  rounded  hills 
'  seem  as  if  they  had  met  to  form  an  enclosure  '  for  this  peaceful  basin ;  they  rise 
round  it  like  the  edge  of  a  shell  to  guard  it  from  intrusion.  It  is  'a  rich  and  beau- 
tiful flleld '  in  the  midst  of  these  green  hills — abounding  in  gay  flowers,  in  fig-trees, 
email  gardens,  hedges  of  the  prickly  pear ;  and  the  dense  rich  grass  afl'ords  an  abun- 
dant pasture.  The  expression  of  the  old  topographer,  Quaresmius,  was  as  happy  as 
it  is  poetical :  'Nazareth  is  a  rose,  and,  like  a  rose,  has  the  same  rounded  form, 
enclosed  by  mountains  as  the  flower  by  its  leaves.'"  Stanley,  fulfilled.'' — No 
single  prediction  is  here  referred  to,  but  the  general  tenor  of  prophecy  respecting 
Christ,  as  despised  by  men."  Nazaretie. — A  title  of  reproach.  Its  inhabitants 
noted  above  other  Galileans  for  coarseness,  ignorance  and  violence." 

Christ,  the  Nazarene,  as  an  inhabitant  (1)  of  the  earth  ;  (2)  of  Judea  ;  (3)  of 
Galilee  ;  (4)  of  Nazareth  ;  (5)  as  the  carpenter's  son  even  in  Nazareth.  Christ  the 
divine  nursling,  under  the  fostering  care,  (1)  of  pious  maternal  love  ;  (2)  of  anxious 
solicitude  of  God's  hidden  ones  ;  (3)  of  nature  in  all  its  beauty  and  grandeur.  God 
often  wonderfully  protects  His  own  by  small  means  and  humble  instrumentalities, 
as  He  protected  Jesus  through  the  instrumentality  of  Joseph,  a  carpenter.     Starke. 


CHAPTER  THE  THIRD. 

I,  2.  those  days. — 30  yrs.  since  event  recorded,  i.  23,  "  a  generation  had  nearly 
passed  away  since  the  angels  sang  their  message  of  joy  to  the  shepherds."  Joseph 
prob.  dead.  Tiberius  now  reigning  in  Rome.  Judaea  under  its  fifth  procurator — 
Pilate.  Baptist,  whose  previous  hist,  is  given  by  St.  Lu."*  whose  testimony  to  Christ 
is  exhibited  by  St.  Jo.«  "Wild.  Judaea. — E.  of  Jordan,  a  desolate  region,  but 
having  many  fertile  hill-sides,  and  sheltered  valleys  capable  of  rich  cultivation. 
Repent. — "  Ace.  to  its  etymology,  is  simply  a  change  of  mind  ;  but  ace.  to  usage, 
it  is  a  change  to  a  better  mind  or  purpose — a  turning  to  what  is  right.  In  the  Scrip- 
tures it  denotes  the  great  change  wh.  takes  place  wh.  men  turn  fr.  all  wrong,  sub- 
mitting to  the  will  of  God,  and  hoping  for  His  mercy.  It  is  preceded  by  sorrow, 
and  followed  by  reformation,  and  it  is  an  exercise  of  faith  in  God."-^  Godwin,  king- 
dom of  heaven. — God's  government  of  men  by  Christ,  for  wh.  all  ages  were 
preparatory. 

Ministry  of  John. — 1.  Moral,  not  theological,  in  its  aim  ;  2.  Faithful,  not 
temporizing,  in  its  appeal  ;  3.  Symbolic,  not  superstitious,  in  its  ritualism .  4. 
Humble,  not  haughty  in  its  spirit.     1.  Convergent  historic  lines — Christ  in  Nazareth, 


ANTE  A.D.  3. 

Josephus. 
Ant.  xvii.  6. 

Ps.  xxxvli.35— 38. 

During  the  first 
300  yrs.  A. D., there 
were  10  great 
persecution  s. 
The  last,  under 
Diocletian,  con- 
tinued 10  yrs.  He 
had  a  medal 
struck  with  this 
motto : 

■  "  The  Christian 
religion  is  des- 
troyed, and  the 
worship  of  the 
gods  restored."  In 
Spain  two  mon- 
umental pillars 
were  raised  to  Di- 
ocletian "for  hav- 
ing adopted  Gal- 
erius in  the  East, 
for  having  every- 
where abolished 
the  superstition  of 
Christ,  for  having 
extended  the  wor- 
ship of  the  gods." 
Galilee  =  circle, 
circuit. 

Egypt  became  a 
Kom.prov.  in  B.C. 
30,  when  Octaviua 
entered  it,  and 
Anthony  and 
Cleopatra  killed 
themselves, 
a  Matt.  iii.  13; 
Lu.  ii.  39. 
Nazareth,  now 
called  en  Nasirah, 
pop.  ab.  3,000. 
At  this  day  are 
shown  Mary's 
kitchen,  Joseph's 
workshop,  and 
our  Lord's  din- 
ing table ! 

6  Ju,  xlii.  5 ;  1  S. 
1.  11. 

c  Jo.  1.  46 ;  Lu.  iv. 
28,  29. 

Nazarene  not  to 
be  confoun  d  e  d 
wl,th  Nazarite 
(Nu.  vi.  1—21). 


Wild,  of 
Judaea 

John  the 
Baptist 

Lu.  Hi.  1—3. 
dlAx  i. 

«   Jo.  1.  6—8, 19- 
37 ;  iii.  27—36. 
/2  Cor.  vii.  10. 


Kingdom  of  heav- 
en is  an  expres- 
sion peculiar  in 
N.  T.  to  Matt.— 


18 


MATTHEW. 


Chap.  111.    3,  4. 


the  more  usual 
expression  is 
kingdom  of  God. 


Repentance  Is 
generally  made 
the  child  of  fear; 
but  both  John 
and  Christ  urged 
people  to  repent 
because  some- 
thing good  and 
happy  was  com- 
ing.    Vaughan. 

"  No  day  is  too 
early  for  repent- 
a  n  c  e  ;  any  day 
may  be  too  late." 


fllB.  xl.  3;  Mk.  i. 
3;  Lu.  iii.  4,  5. 
Mai  iii.  1. 
b  Jo.  i.  U3. 


Cry,  to  utter  a 
shrill  loud  sound. 
Fr.  crier  ;  It.  yui- 
dare ;  L.  quiritare, 
10  scream ;  A.-S. 
ijraetnn;  Sans.  grl. 
to  call :  from  the 
sound. 


The  traveler  who 
now  wanders 
along  the  shores 
of  the  Dead  Sea 
will  see  many  a 
figure  to  remind 
him  of  John.  The 
brown  cloak  of 
camel's  hair  and 
the  leathern  gir- 
dle are  still  worn. 
Sometimes  a 
tent,  sometimes 
the  canopy  of 
heaven  their 
only  covering. 
Pr.  Porter.  Wil- 
derness, or  des- 
ert (if  Judcea,  ex- 
tends along  W. 
coast  of  Dead 
Sea,  i.e..  ab.  3.5  m. 
N.  to  S.  fr.  10  to 
20  m  wide,  "an 
endless  succes- 
sion of  shapeless 
yellow  and  ash- 
colored  hills, 
without  grass  or 
shrubs,  witliout 
water  and  with- 
out life."  (Van 
de  Ve  de.) 
c  Zech.  xlil.  i. 
d'z  K.  1.  8;  cf. 
Matt.xl.  8;  Lu.  1. 
17,  76. 
e  Mk.  1.  6. 
/  Lev.  xl.  21,  22. 
g-Ex.  iii.  8. 


John  in  the  wilderness  ;  2.  One  worlcer  necessary  to  another  ;  3.  Solicitude,  a  prep- 
aration for  service  ; — every  day  at  Nazareth  means  strength,  wisdom,  patience. 

The  Gk.  word  translated  "  repent, "  by  its  derivation  means  primarily  io  think 
differently  after;  hence  in  Scriptural  usage  repentance  is  a  change  of  mind  which 
issues  in  regret,  and  in  change  of  conduct.  So  it  has  been  rightly  defined  as,  "such 
a  virtuous  alteration  of  the  mind  and  purpose  as  begets  a  like  virtuous  change  in 
the  life  and  practice.      Vincent. 

It  pleased  God  to  visit  one  of  the  daughters  of  a  wicked  father  with  mortal  sick- 
ness; but  before  her  death  she  was  instrumental  in  exciting  the  attention  of  her 
parent  to  the  concerns  of  his  soul.  "Father,"  inquired  the  dying  child,  "can  you 
spell  repentance?"  This  artless  question,  through  the  blessing  of  God,  was  efl'ec- 
tual  to  awaken  concern.  "Spell  repentance!"  repeated  the  astonished  father; 
"why,  what  is  repentance?"  Thus  he  became  desirous  of  knowing,  and  ultimately 
was  taught  its  sacred  meaning;  and  discovered  that  he  had  been  a  stranger  to  it, 
both  in  theory  and  experience.  He  also  discovered  that  he  needed  repentance; 
that  he  was  a  guilty  condemned  sinner,  deserving  God's  wrath  and  everlasting 
misery;  and  repentance  unto  life  was  granted  to  him.  He  spelled  out  its  divine 
import;  and  obtained  an  acquaintance  with  that  Saviour  whom  God  has  exalted  to 
give  repentance  and  remission  of  sins;  and,  by  bringing  forth  the  fruits  of  righteous- 
ness, he  in  after  life  supported  and  adorned  his  Christian  profession. 

3.  spoken,  prophet."  The  words  of  Is.  ref.  directly  to  deliverance  by  Christ, 
wh,  was  for  all  people ;  of  wh.  the  deliverance  of  Jews  by  Cyrus  was  typical,  being 
partly  like  and  partly  unlike.  John  applied  this  prediction  to  himself;*  crying, 
making  proclamation. 

Jolm  the  prototype  of  x)reachers  of  repentance.  1.  The  whole  man,  in  all  his 
saying  and  doing,  a  voice;  2.  Only  a  voice;  3.  A  voice  crying;  4.  A  voice  sound- 
ing through  the  wilderness,  and  awakening  it.  Right  'preaching  the  xoice  of  the 
Spirit.  1.  How  it  sounds;  (1)  fr.  every  direction ;  (2)  in  every  place;  (3)  at  every 
hour;  (4)  for  every  heart.  2.  What  it  requires ;  (1)  a  way  for  the  Lord;  (2)  to  pre- 
pare that  way;  (3)  to  prepare  it  in  the  wilderness.  The  tcay  of  the  Lord  prepared 
by  making  a  plain  path.  1.  The  heart  wh.  was  lifted  up  must  be  abased  by  re- 
pentance. 2.  The  heart  that  was  abased  must  be  lifted  up  ])y  faith.  3.  The  heart 
wh.  was  wavering  must  have  a  straight  path  marked  out  by  spiritual  decision  of 
life.     Lange. 

To  this  day  it  is  customary  for  the  monarchs  of  the  East  to  have  the  way  pre- 
pared before  them.  "When  Ibrahim  Pasha  proposed  to  visit  certain  places  on 
Lebanon,  the  emirs  and  sheikhs  sent  forth  a  general  proclamation,  somewbat  in  the 
style  of  Isaiah's  exhortation  (Isa.  Ixii.  10)  to  all  the  inhabitants,  to  assemble  along 
the  proposed  route,  and  prejiare  the  way  before  him.  The  same  was  done  in  184.'j, 
on  a  grand  scale,  when  the  Sultan  visited  Brussels.  The  stones  were  gathered  out, 
crooked  places  straightened,  and  rough  ones  made  level  and  smooth.  .•  .  From 
customs  like  these  comes  the  exhortation  of  John  the  Baptist,  '  Prepare  ye  the  way 
of  the  Lord.' " 

4.  camel's  hair. — not  made  of  skin  of  camel,  but  woven  of  the  coarse  hair 
wh.  is  shed  each  year.  The  fine  cloth  called  camlet  is  made  of  the  softer  hairs. 
Berision  Com.  Such  a  dress  was  known  as  the  prophetic  garb.*  As  Jo.  was  the 
Elias  of  prophecy,  so  in  his  attire  he  resembled  Elias.<*  locusts,*  the  well  known 
large-winged  grasshopper  belonging  to  the  Sultatoriul  ortho)iU'ra  (leaping  flyers 
witli  straight  wings),  clearly  indicated  in  the  Law/  as  fit  for  food,  wild  honey, 
in  wh.  Palestine  and  neighborhood  abounded.?  Found  in  crevices  of  rocks  and 
hollows  of  trees. 

Locusts  are  still  eaten  in  the  East  by  the  poorest  class.  They  are  so  prepared 
as  to  be  kept  for  use  a  considerable  time ;  the  most  usual  method  in  W.  Asia  is  to 
throw  them  alive  into  a  pot  of  boiling  water,  mixed  with  a  quantity  of  good  salt; 
after  boiling  a  few  min.  they  are  taken  out,  and  the  head,  feet,  and  wings  being 
plucked  ofi;  the  trunks  are  thoroughly  dried  in  the  sun,  and  then  stowed  away  in 
sacks.  Kitto.  A  recent  number  of  the  Boston  Journal  says,  the  Piutes  (Indians) 
have  been  busy  for  some  time  harvesting  grasshoppers.  The  savages  get  together 
in  the  vicinity  of  a  pond,  and  form  a  ring  around  it.  Then  they  beat  tom-toms  and 
sticks,  and  begin  to  close  in.  The  hoppers,  startled  by  the  noises.  Jump  toward  the 
water,  and  finally  fly  into  it.  When  the  Indians  have  the  surface  of  the  pond  well 
covered,  they  dip  the  insects  out  in  baskets,  and  spread  them  out  to  dry.  After 
they  are  well  dried,  the  savages  roll  them  gently,  so  as  to  break  off  the  wings  and 


Chap.  Hi.  5—9. 


MATTHEW. 


19 


legs.  At  the  close  of  the  day's  work,  they  are  stored  away  in  caches  for  winter. 
PeloubeVs  Notes. — Eating  Locusts  and  Grasshoppers. — Prof.  C.  V.  Riley,  the 
Government  entomologist,  was  found  breakfasting  on  fried  cicada,  or  seventeen- 
year  locusts,  the  other  morning.  They  resemble  fried  oysters.  "I  spent  an  hour 
last  night,"  said  the  host,  "gathering  them,  and  they  were  very  beautiful  when 
fresh.  I  took  them  just  as  the  pupa  began  to  break.  They  were  creamy  white  and 
plump,  and  looked  good  enough  to  eat  raw,  but  I  didn't  venture.  I  think  these 
should  have  been  stewed  instead  of  fried — stewed  in  milk.  I  presume  they  would 
be  nearly  as  good  as  grasshoppers."  "Do  j'ou  eat  grasshoppers?"  "Certainly. 
I  once  ate  nothing  else  for  2  days,  and  I  found  them  delicious,  when  properly 
cooked."    Peloubet. 

5,  6.  Then  went;"  some  remembered  the  words  of  the  last  prophet,*  and 
expected  the  Messiah;  others,  out  of  mere  curiosity,"  round  .  .  Jordan,  a 
river,  and  also  the  name  of  the  valley  through  wh.  it  flows.  This  valley,  60  m. 
long,  extends  fr.  Dead  Sea,  on  the  S.  to  Sea  of  Galilee  on  N.  baptisjed,  prose- 
lytes to  Jewish  faith  had  been  for'ly  reed,  by  the  initiatory  rite  of  baptism ;  hence 
it  was  understood  as  sig.  an  espousal  of  new  religion,  and  a  mode  of  public  profes- 
sion, confessingf  .  .  sins,**  The  words  imply  (1)  that  confes.  was  connec. 
w.  baptism ;  (1)  an  open  confes.  not  a  private  one  to  John ;  (3)  an  individual  confes. 
Vincent,  Wo7-d  Studies. 

7,8.  Pharisees,  or  Separatists,  made  great  prof,  of  superior  sanctity;  paid 
great  attention  to  ceremony ;  held  tradition  in  great  reverence.  As  a  class,  proud, 
narrow,  bigoted,  self-righteous  (but  there  were  exceptions,  Jo.  iii.  1).  Saddu- 
cees,  prob.  fr.  Heb.  word  =  just;  though  said  by  Talmud  to  have  deriv.  their  name 
fr.  one.  Sadoc.  ab.  300  b.c.  not  numerous  or  popular,  but  rich  and  intellectual: 
rejected  tradition,  and  denied  doctrine  of  immortality,  vipers,*  so  called  fr.  their 
poisonous  teachings  and  wily  methods,  wrath  .  .  come,  one  sect  not  believ- 
ing in  it;  the  other  thinking  themselves  safe,  fruits-''  meet,  answering  to,  and 
proving  the  repentance  sincere. 

1.  Both  Phar.  and  Sadd.  equally  hypocritical.  2.  Dif.  in  peculiar  form  of  hj^po- 
crisy.  3.  Equally  exposed  to  doom  of  hypocrites.  They  were — 1.  low  and  unim- 
pressible;  2.  cunning;  3.  malicious  and  dangerous.  Lange.  What  cares  the 
Baptist  for  rank  or  position  or  worldly  influence?  What  he  wants  is  reality,  simplic- 
ity, godly  sincerity;  and  he  knows  that,  scarce  as  these  virtues  are  in  the  community 
at  large,  they  are  scarcest  of  all  among  these  dignitaries.  He  will  not  allow  the 
smallest  admixture  of  insincerity  or  hypocrisy  in  what  is,  so  fai',  a  manifest  work  of 
God.  He  must  test  these  newcomers  to  the  uttermost,  for  the  sin  of  which  they 
need  most  to  repent  is  the  very  sin  which  they  are  in  danger  of  committing  afresh  in 
its  most  aggravated  form  in  ofTering  themselves  for  baptism.  He  must  therefore 
test  their  motives ;  he  must  at  all  risks  ensure  that,  unless  their  repentance  is  genuine, 
they  shall  not  be  baptized.  For  their  own  sakes,  as  well  as  for  the  work's  sake  this 
is  necessary.  Hence  the  strong,  even  harsh  language  he  uses  in  putting  the  ques- 
tion why  they  had  come.     Expositor's  Bible. 

An  irreligious  young  man  went  to  hear  Mr.  Whitefield,  who  took  the  above  pas- 
sage for  his  text:  "Mr.  Whitefield,"  said  the  young  man,  "described  the  Saddu- 
cean  character;  this  did  not  touch  me — I  thought  myself  as  good  a  Christian  as  any 
man  in  England.  From  this  he  went  to  that  of  the  Pharisees.  He  described  their 
exterior  decency,  but  observed,  that  the  poison  of  the  viper  rankled  in  their  hearts. 
This  rather  shook  me.  At  length  in  the  course  of  his  sermon,  he  abruptly  broke  ott", 
paused  for  a  few  moments,  then  burst  into  a  flood  of  tears;  lifted  up  his  hands  and 
eyes,  and  exclaimed,  'Oh,  my  hearers!  the  wrath  to  come!  the  wrath  to  come!' 
These  words  sunk  deep  into  my  heart,  like  lead  in  the  waters.  I  wept,  and,  when 
the  sermon  was  ended,  retired  alone.  For  days  and  weeks  I  could  think  of  little 
else.  Those  awful  words  would  follow  me  wherever  I  went.  '  The  wrath  to  come! 
the  wrath  to  come! ' "  The  result  was,  that  the  j'oung  man  soon  after  made  a  pub- 
lic profession  of  religion,  and  in  a  short  time  became  a  very  eminent  preacher. 

9.  Abraham,^  father,  desc.  fr.  whom,  the  Jews  thought  their  salvation 
secure,  stones,  ' '  a  strong  fig.  of  speech  (as  Lu.  xix.  40)  =  that  God  could  raise 
up  spiritual  children  to  A.  fr.  among  the  heathen;"*  a  work  wh.  seemed  as  impos- 
sible as  to  turn  the  stones  on  the  river's  bank  into  men."     Conder. 

Pride  of  Birth.  Folly  of  relying  on  ancestry: — 1.  Political;  2.  Social;  3. 
Intellectual;  4.  Religious. •'    Creative  power  of  free  grace:    1.  It  can  create  chil. 


A.D.  26. 

Heb.  words  =  lo- 
cust,in  dif  stages 
of  growth ;  arbe 
=  numeious;  go- 
zam  —  devourer; 
sa'am  =  c  on  Bu- 
rner ;  tzeldtsdl  = 
whizzing;  hhag&l 
=  to  veil;  all.  to 
clouds  of  them 
hiding  the  sun. 

.John  was  baptiz- 
ing prob.  just 
where  Elijah  was 
caught  up  to 
heaven.  Where 
the  first  dropped 
his  mantle,  the 
second  takes  it 
up.     Tristram. 

a  Mk.  1.5;  Lu.  iii. 
7. 

b  Mai.  iv.  5. 
c  Matt.  xi.  7. 
dAc.  i.  5;  11.  2,18; 
xix.  i,  5.  18;  Jas. 
V.  16;  Pr.  xxvill. 
13;  1  Jo.  i.  9;  Ps. 
xxxii.  5. 

e  Is  llx.  5;  Matt. 
xii.  34;  xxiii.  33; 
Lu.  ill.  7. 
/  Gal  V.  22,  23; 
Matt.  vii.  16—20; 
Ac.  xxvi.  iO;  Lu. 
iii.  8;  Is  1  16.  17. 
Viper=tour  Heb. 
words,  Achui  (Ps. 
cxl.  3),  a  serpent 
that  coils  up  to 
strike;  Fethen(Fa. 
Iviii.  i;  xci.  13), 
or  asp ;  Teipkoni 
(Pr.  xxiii.  32),  the 
hissing  snake; 
Shepldpon  (Gen. 
xlix.  17),  the  co- 
luhber  cerastes  o  f 
Linnffius.  In  the 
E.  it  is  known  as 
the  leffah,  •'  The 
most  common  as 
well  as  the  most 
malignant  of  the 
serpent  tribe;  it 
is  about  a  foot  in 
length,  not  al- 
ways the  same 
color,  but  varies 
a  little  ace.  to  the 
earth,  sand,  or 
rocks  where  It  Is 
found."    iShaw. 

g  Lu.  lil.  8. 
Jo.  Tiii  33,  39. 
Ko.  ii.  28 ;  Iv.  16. 
For  the  first  time 
the   great    truth 
was    pressed 
home  to  the  con- 
science of   men, 
that    the    true 
kingdom  of  heav- 
en is  in  the  re- 
newed soul.    Gei- 
kie. 

h  Gal  lil.  29. 
i  Ecc.  ii.  18,  19. 
"The  man  who 
has    nothing    to 


20 


MATTHEW. 


Chap.  iii.  lo — 17. 


A.D.  26. 


boast  of  but  his 
ancestors  is  like 
a  p  o  t  a  t  o — t  h  e 
only  good  be- 
longing to  him  is 
under  ground." 
Sir  T.  Over  bury, 
a  Ps.  Ixxiv.  5. 
/)  Matt.  vii.  17  — 
19;  xii.  33;  Lu. 
ill.  9;  vi.  43. 
cMatt.  xvi.6— 11; 
Mk.  viii.  1.5;  Lu, 
xii.  1;  1  Pet  iv. 
17.  'Is  laid' '  not 
is  applied,  but 
lies,  ready  to  be 
taken  up  and 
used  Vincent. 
d  Mk.  1.  7 ;  Lu.  iii. 
16. 

e  Mai.  iii.  2,  3. 
f.Jer.  xxiii.  29;  1 
Pet.  i.  17. 

Sandal,      lit.      a 
wooden  sole.     San- 
dals     are      fre- 
quently   carried 
by  servants  after 
their   masters, 
and  no  mark  of 
servitude  is  con- 
sidered more  de- 
grading. 
g  Is.  xsi.  10. 
h  Deut.  XXV.  i. 
1    Cor.    ix.    9;     1 
Tim.  V.  18. 
i  Is.  xii.  15,  16. 
Chaff,  hol'ow  cov- 
ering   of    grain. 
"His  wheat," 
"  the  chaff." 
John     was     a 
storm-center     of 
moral  force.   For 
a  brief   time  he 
cleared  the  air  of 
a  relig.  heavy  w. 
imposture,     but 
for  the  nation  as 
a  whole    it    was 
too     late.       The 
heavy     pall      of 
formalism      and 
insincerity      fell 
again    upon    it, 
and     when     the 
hurricane   burst 
upon      it      once 
more.  It  was  not 
the      purifying 
storm  of  spir.  re- 
gen.,  it  was  the 
tornado  of    final 

desolation.   F.  W. 

Farrar. 
7Lu.  ill.  21. 

k  Jo.  xill.  6  8. 

n  Pet.  11.  13. 

Forbade    is    too 

strong    a    word. 

Rev.      Ver.     more 

accurately, 

"Would     have 

hindered    him." 

Vincent. 

TO  Jo.  1.  32. 

n  Lu.  ill.  22. 

o  Ge.  viii.  11. 

p  Matt.  X.  16. 

q  Song  vl.  9. 

r  Ps.  Ixvill.  13. 

s  Is.  xi.  2. 

«Ia.  xlii.  1. 


of  A.  fr.  stones  of  wilderness  (hard  hearts  of  heathen) — for  a  stone  is  manifestly 
destitute  of  life;  2.  Such  a  change  may  be  expected  rather  than  in  those  who  pro- 
fess to  be  A.'s  chil. ;  for  empty  profession  simHlate.'<  life. 

Biographical  illustrations:  as,  Rehoboam,  s.  of  Solomon.  Sons  of  Eli.  Oliver 
Cromwell's  weak  son  Richard.  A  young  man  told  a  minister,  who  visited  him 
shortly  bef.  his  death,  that  he  thought  he  should  be  saved  because  his  mother  was 
such  a  good  icoman! 

10  II.  axe,"  divine  judgments  or  arguments,  trees,  men,  sects,*  opinions,* 
fruit,'  moral,  religious  results  in  life  and  character.  "God  is  now  taking  aim 
where  to  hit,  and  how  to  fell  you,  as  a  man  layeth  his  axe  at  that  very  place  that 
he  intends  to  smite  at.  Not  having  found  fruit,  He  hath  lain  down  the  basket,  and 
taken  up  the  axe."  Trapp.  repentance,  John's  rite  taught  me-n  impressively 
their  need  of  inward  purification  which  it  ti/pijied,  but  could  not  convey.  This,  the 
true  "efficacy  of  sacraments,"  to  awaken  and  nourish  right  feelings,  thoughts, 
desires,  and  faith  in  those  who  partake,  and  in  those  who  witness  them,  shoes,'* 
snndnls,  a  piece  of  wood  or  leather  like  sole  of  a  shoe,  bound  to  the  foot  by 
thongs  or  latchets.  Holy  Ghost  eflecting  change  of  heart,  fire,"  searching,  puri- 
fying power  of  Christ's  Word  and  grace..^ 

John  wishes  it  to  be  distinctly  understood  that  he  is  not  the  Light  which  the 
prophets  of  old  have  told  them  should  arise,  but  is  sent  to  bear  witness  to  that 
Light.  He  has  come  as  a  herald  to  announce  the  approach  of  the  King,  and  to  call 
upon  the  people  to  prepare  for  his  coming.  Think  not  of  me,  he  cries,  ask  not  who 
I  am;  think  of  the  coming  King,  and  make  ready  for  Him—"  Prepare  ye  the  way  of 
the  Lord,  make  His  paths  straight."  .  .  all  this  was  in  perfect  accord  with  the 
wonderful  prophetic  utterance  of  his  father  Zacharias,  Luke  i.  76,  77 ;  not  to  give  sal- 
vation, wh.  only  Christ  can  give,  but  the  k>wu^ledge  of  it.  Expositor's  Bible. — 
The  custom  of  loosing  the  sandals  from  off  the  feet  of  an  Eastern  worshiper  was 
ancient  and  indispensable.  It  is  also  commonly  observed  in  visits  to  great  men. 
The  sandals,  or  slippers,  are  pulled  off  at  the  door ;  and  either  left  there,  or  given 
to  a  servant  to  bear.  This  work  was  reckoned  so  servile,  that  it  was  thought  too 
mean  for  a  scholar  or  disciple  to  do.  The  Jews  say:  "  All  services  which  a  servant 
does  for  a  master,  a  disciple  does  for  his  rnaster,  except  unloosing  his  shoes."  John 
thought  it  was  too  great  an  honor  for  him  to  do  that  for  Christ,  which  was  thought 
too  mean  for  a  disciple  to  do  for  a  wise  man.     Burden. 

13  fan  "Word  of  God.  ill.  handscoop  by  wh.  the  grain  was  thrown  up  when  the 
wind  separated  the  chaff".  floor,»  the  church  ill.  by  the  open  space  with  hardened 
surface,  where  the  corn  is  threshed  out,  by  treading  of  cattle*  or  driving  over  it  a 
threshing-drag,*  or  mowrej. 

The  final  harvest  in  hist.,  ov  judgment  and  salvation.  1.  The  fan  on  the  floor, 
or  Word  of  God  separating  two  classes ;  2.  Gathering  of  wheat  into  kingdom  of 
love  or  salvation  of  God's  people ;  3.  Burning  of  chaff"  or  judgment  of  hypocrites. 

H  15.  Then,  while  Jo.  was  thus  heralding  the  Messiah  and  baptizing  the 
people,  baptia^ed''  u'fter  the  others.  "Thus,  as  He  rode  on  an  ass  'whereon  yet 
never  man  sat,'  and  lay  in  a  sepulchre,  '  wherein  was  never  man  yet  laid,'  so  in  His 
baptism  too  He  would  be  ' separate  fr.  sinners.'"  forbade*  John  did  not  know 
Jesus  (Jo.  i.  31—34),  recognized  Him  by  divine  teaching,  as  Samuel  (1  Sam.  xvi. 
12).     fulfill    .     .    righteousness  every  "ordinance,"  or  "every  institution."' 

Christ  coming  to  John  :  1.  Alone;  2.  Fr.  great  distance;  3.  Decision  respect- 
ing His  future  course.  Jesus  knew  that  John  was  baptizing;  knew  that  His  own 
hour  had  come.     The  workshop  at  Nazareth  to  be  finally  left. 

16  17.  heavens  opened,  for  meaning  of  this  phrase  see  Eze.  i.  1 ;  Ac.  vii. 
56;  x.' 11;*  Rev.  xix.  11,  unto  Him  and  John,™  not  the  multitude,  like  .  . 
dove  Holy  Spirit  was  pleased  to  assume  this  form."  Why  this  form?  Dove,  an 
emblem  of  peace,"  harmlessness,^  purity,'  beauty,''  lighting,  by  wh.  John  had  his 
inward  teaching  (Jo.  i.  32— 34)  confirmed;  and  prophecy  was  fulfilled."  beloved 
.     .    well-pleased,  or,  take  delight.' 

Heaven  opened  upon  Christ:  I.  For  all  the  blessings  wh.  came  down  fr.  above; 
2  for  all  the  prayers  wh.  ascend  fr.  below.  Spirit  like  a  dove:  1.  Purity,  hence 
finds  only  this  one  resting-place  in  a  sinful  world ;  2.  gentleness,  hence  He  addressed 
Himself  to  man;  3.  harmles.sne.^s,  hence  He  conquered  the  wicked  one;  4.  love, 
hence  imparting  life  to  the  Cimrch.  Heaven  closed  by  first  Adam,  opened  over 
second.     Opened  to  us  by  Christ  the  Lord  fr.  heaven. 


Chap.  iv.  r— II. 


MATTHEW. 


21 


CHAPTER    THE  FOURTH. 

I,  2.  Spirit  =  Holj'  Spirit,  wilderness  prob.  betw.  Jerusalem  and  Jericho, 
"  The  sternest  and  most  desolate  mt.  region  in  all  Palestine."  The  ridge  called 
Quarantania  (in  memory  of  the  40  da3's)  is  the  highest  in  Judaea.  "  An  almost  pre- 
cipitous wall  of  rock  1200  or  1500  feet  above  the  plain."  Robinson.  Some  think 
the  wild.  ^  the  desert  of  Sinai,  the  scene  of  the  fasting  of  Moses"  and  Elijah.* 
tempted.''  Did  not  seek,  or  heedlessly  run  into  temptation,  "  was  led."  ^  fasted, 
not  partially,  but  wholly. «  afterwards,  meanwhile  He  was  miraculously  sustained. 
h.ung'ered,  a  keen  trial  {thirst  in  His  passion). 

Joy  foil.  b7j  temptation:  1.  Approval  of  God,  foil,  by  assault  of  Satan:  1.  Cases 
of  Abraham,  Job,  David,  Peter,  etc.  Time  of  temptation:  1.  Period  of  physical 
weakness;  2.  Commencement  of  holy  enterprise;  3.  Absence  of  human  friends  to 
support,  or  observe  result.  Place  of  temptation:  Wilderness  around,  hunger 
within.  Comp.  Christ — the  second  Adam — victorious  in  the  wilderness;  with  the 
first  Adam,  conquered,  in  the  garden. 

3,  4.  Came,  prob.  not  in  visible  shape.  Son  of  God,  which  Thou  maj^est 
well  doubt  who  wast  born  in  a  stable,  hurried  oft"  to  Egypt-,  trained  as  a  carpenter, 
and  a  Nazarene.  bread,  since  God  makes  bread  grow  out  of  stones — the  soil — 
surely  the  Son  of  God  can  change  the  stones  into  bread.  The  thing  craved  by  His 
hunger.  "  Since  you  see  yourself  forsaken  by  God,  necessity  compels  you  to  provide 
for  yourself."  written,-'' sword  of  Spirit,^  the  best  weapon  to  light  the  devil  with. 
man ;  "  Thou  sayest,  'if  I  am  the  Son  of  God,''  suggesting  I  am  only  a  man,  but  a 
mere  man  has  a  spiritual  as  well  as  a  corporeal  nature,  hence  needs  not  bread  alone 
to  feed  the  body  while  the  soul  goes  starving."  word,  which  teaches  "  that  man's 
life  is  not  shut  up  in  bread,  but  hangs  on  the  sovereign  will  and  good  pleasure  of 
God."  Calvin.  While  you  tempt  me,  I  will  trust  Him.  "  It  was  the  Lord's  object 
to  smite  the  devil,  not  by  majesty  but  by  humility."    Jerome. 

First  tempitation  to  distrustfulness.  His  mouth  shall  not  want  food,  who  depends 
on  mouth  of  God. '^ 

5 — 7.  Then,  this  second  of  Matt,  is  the  third  temptation  of  Luke,'  taketh 
bim.  "We  need  not  wonder  at  Christ  permitting  the  devil  to  lead  Him  about,  if 
He  permitted  the  devil's  servants  to  crucify  Him."  written,-''  "What  is  this  I  see  ? 
Satan  himself  with  a  Bible  under  his  arm,  and  a  text  in  his  mouth."  B-p.  Hall. 
Having  felt  the  power  of  the  Word,  he  now  tries  it,*  but  misquotes  and  misapplies 
the  passage,  again,'  one  part  of  Scripture  to  guide  in  the  use  of  other  ;  isolated 
quotations  may  be  a  wresting  of  Scripture."* 

Second  temptation. — Holy  things  may  be  perverted.  1.  Visit  to  the  Holy  city; 
2.  Prospect  fr.  the  temple  ;  3.  Promise  of  Scripture.  Tempting  God  involves  con- 
tradictions— 1.  Faith  without  obedience  ;  2.  Prayer  without  self-surrender  ;  3. 
Action  without  Divine  warrant  ;  4.  Success  without  comfort  or  assurance.    Lange. 

Satan  quoting  Scripture. 

"  Tho  devil  can  cite  Scripture  for  his  purpose. 
An  evil  soul,  producing  holy  witness, 
Is  like  a  villain  with  a  smiling  cheek ; 
A  goodly  ajjple  rotten  at  the  heart ; 
O,  what  a  goodly  outside  falsehood  hath."    Shakespeare. 

8 — II.  sbowetb,"  useless  to  conjecture  how  this  was  done.  We  know  not  an 
angel's  power.  "  To  his  eyes  as  far  as  the  horizon;  the  rest  possibly  by  enumera- 
tion and  indication."  give,"  many  seme  the  devil  for  far  less.  An  act  of  homage 
fr.  Christ  worth  the  whole,  get  .  .  hence,  =  begone  Satan,  the  tempter  is 
reminded  that  he  is  Satan — the  adversary,  written,^  Christ  continues  to  use  the 
same  weapon.  leaveth,«  for  a  season.'"  If  he  could  not  succeed  by  tempting,  he 
will  try  opposition,  using  those  whom  he  might  successfully  tempt,  angels,  who 
may  have  been  the  anxious  though  invisible  witnesses  of  the  temptation,  minis- 
tered, prob.  bringing  food  and  comfort.' 

Third  temptation. — Secular  spirit  of  world  vanquished  in  its,  1.  pomp;  2.  pre- 
tensions; 3.  deceit.  Satan's  ofJer  proves  him,  1.  a  liar;  2.  a  deceiver;  3.  a 
maligner  of  God  and  man.  Satan's  property  in  this  world  limited  to  1.  its  out- 
ward appearance ;  2.  its  guilt;  3.  its  despair. 


Wilderness 

temptation 

of  Clirist 

Mk.  1.  12,  13. 

Lu.  iv.  1-13. 

a  Ex.  xxxiv.  28. 

6  1  K.  xix.  8. 

c  Heb.  ii.  18;  iv, 

15. 

d  Matt.  vi.  13. 

e  Lu.  iv.  2. 

first 

temptation 
/Deut.  vlii.  3. 

g  Eph.  vi.  17. 

Devil  =  slanderer 
or  accuser.  As  to 
his  personality, 
see  Ge.  iii. ;  Matt. 
iv.l — 11;  Lu.xxii. 
31 ;  Jo.  xvi.  11 ;  1 
Pe.  V.  8;  Ke.  XX. 
10. 

h  Ps.  xxx-vrli.  3. 

second 
temptation 

t  Lu.  iv.  3,  5,  9. 
j  Ps.  xcl.  11, 12. 
k  2  Cor.  xi.  14. 
I  Deut.  vi.  16. 
»i  2  Pet.  ill.  16. 
Pinnacle,    lit. 
wing.     Prob.  we 
are    to   think  of 
the  lofty  roof  of 
the  temple,  rath- 
er than  of  a  spire 
o  r    turret.      Vin- 
cent. 

Josephus  says 
(w.  prob.  exag- 
geration) that  at 
one  point  the 
roof  or  gable  was 
80  lofty  that  the 
eye  of  one  stand- 
ing on  it  could 
scarce  reach  the 
bottom  of  the 
valley. 

Abp.  Trench  apt- 
ly remarks :  In 
th&t  '•  It  is  writ- 
ten again"  of 
Christ  lies  a 
great  lesson,  even 
the  secret  of  our 
safety  and  de- 
fence ag.  all  dis- 
torted use  of  iso- 
lated passages  in 
holy  Scripture. 
Vincent. 

third 
temptation 

n  Lu.  iv.  5. 

o  Jo.  xii.  31 ;  xiv. 

30;  XYi.  11. 

p  Deut.  vl.  13. 

qJa,a.  Iv.  7. 

r  Lu.  Iv.  13;  Heb. 

11.  14. 

s  Dan.  X.  18,  19; 

Lu.  xxli.  43. 

Satan     =    enemy. 

Mk.  i. ;  Lu.  iv. 


22 


MATTHEW. 


Chap.  iv.  xz—z.i. 


A.D.  28. 

a  Jo.  1.  29  Jv.  43. 
6  Matt.  xiv.  1—12. 
c  Jo.  iii.  30. 
Capernaum  =cily 
of  consolation . 
if.  r.  "By  the 
sea  "  (of  Galilee). 

d  Is.  ix.  1,  2. 
ecf.    Mai    Iv.    2; 
Jo.    viii.    12;    Is. 
xlii.  6;  xlix.  6. 

Zebulun  =  a  liab- 
itation,  6th  s.  of 
Jacob  by  Leah. 
Naphtali  =  a 
wrestling,  s.  of 
Jacob  by  Bilhah. 
Vincent . 

Jesus  begins 
to  preach 

/  Mk.  1.  14,  15. 
g  Eg.  X.  14. 
To  preach 
Ki)pva<mv      from 
(c^pvf    a    herald. 
Tocryout,  to  pro- 
claim ;    used    in 
Scrip,  chiefly  for 
announc.  of  mes- 
sage, doctrine,  or 
warning,  not  in 
our      technical 
sense.      Eccles. 
xiv.  4. 

sea  of 
Galilee 

apostles 
called 

ft  Torncs,  1.  148. 
t  Matt  xiv.  34. 
j  Jo.  vi.  1. 
fcJo  i.  35-42,  c/. 
Lu.  V.  1-11. 
I  Matt.  x.  2. 
m  Jo.  i.  42. 
n  Ac.  xii.  2. 

0  Mk.  X.  28. 

p  Matt.  X.  37 ;  xix. 
29;  Mk.  X.  29. 

Mending 
their  nets 

The  Grk.  word 
means  to  put  in 
order,  or  pre- 
pare.    Vine. 

From  V.  19.  and 
the  parable  of 
the  d  r  a  w  -  n  e  t 
(Mt.  xlll.47)  may 
have  come  the 
favorite  early 
Christian  sym- 
bol of  the 
"Fish."  The 
first  letters  of 
the  title  of 
Christ     In    Grk. 

1  >)  O-  O  U  «      XptCTTOS 

Biov    Ytbs    ZwT^Pi 

Jesus  Christ 
God's  Son  the 
Saviour,  make 
th©  Grk.  word 
tor  fish  IX®Y2, 
Ichthxis,  Pelour 
bet's  Notes. 


12,  13.  now  whetl,  after  an  uncertaia  interval,  the  hist,  of  wh.  is  recorded  by 
John"  only.  h.eard,  "when"  he  heard,  not  because,  prison/  ace.  to  Josephus 
the  fortress  of  Machaerus,  in  Peroea. 

John  must  decrease,  and  Christ  increase. '^  John  in  prison,  but  the  truth  at 
large.  John  and  Jesus  divided  public  attention,  now  the  greater  light  shines  alone. 
Personal  revenge  (of  Herod  against  John)  overruled  for  public  good.  Wrath  of 
luan  made  to  praise  God.  "When  the  world  silences  one  honored  servant  of  the 
Lord,  God  raises  up  others;  the  Church  shall  never  want  fit  messengers."    Starke. 

It  is  the  old  story  over  again.  No  room  in  the  inn,  so  He  must  be  born  in  a 
manger;  no  safety  in  Judsea,  so  He  must  be  carried  to  Egypt;  no  room  for  Him  in 
His  own  capital  and  His  Father's  house,  so  He  must  away  to  the  country,  the  utter- 
most part  of  the  land,  which  men  despised,  a  region  which  was  scarce  counted  of 
the  land  at  all,  being  known  as  "Galilee  of  the  Gentiles,"  a  portion  of  the  country 
which  had  been  overrun  more  than  any  other  by  the  foreign  invader,  and  therefore 
known  as  "the  region  and  shadow  of  death ; "  here  it  is  that  the  new  light  will  arise, 
the  new  power  be  first  acknowledged,  and  the  new  blessing  first  enjoyed — one  of 
the  many  illustrations  of  the  Lord's  own  saying,  "Many  of  the  last  shall  be  first,  and 
the  first  last." 

14—16.  fulfilled/ — "As  the  former  times  degraded  the  land  of  Zebulun  and 
the  land  of  Naphtali,  so  the  latter  glorifies  the  way  of  the  sea,  etc.  darkness, 
fig.  for  ignorance,  sin,  sorrow,     light,  fig-  for  gladness,  knowledge,  holiness." 

Light  of  salvation  rising  tipon  dark  places — L  On  the  earth;  2.  On  Galilee; 
3.  On  the  Gentiles;  4.  On  the  land  of  the  shadow  of  death,  (1)  the  home  of  sinners, 
(2)  the  sinner's  heart. 

17.  from  .  .  time,-'' — John's  work  being  done,  and  his  voice  silenced. 
preach,"  for  this,  his  life  had,  so  far,  been  a  preparation.  "The  king  becomes  his 
own  herald."  Repent,  confirming,  and  continuing  the  cry  of  John.  Kingdom 
heaven,  abolishing  all  hope  of  earthly  kingdom,  and  inviting  to  a  hea- 
venly one.     at  hand,  because  Christ  was  near. 

The  call  (repent,  etc.),  1 .  contains  two  things :  (1)  Kingdom  of  H.  at  hand,  (2) 
therefore  repent;  2.  Summed  up  in  words  Kingdom  of  H.  (1)  for  repentance  is  the 
o-ate  of  the  kingdom,  (2)  the  kingdom  is  the  goal  of  repentance.  E.xaltation  of 
Christ  manifested— 1.  Rejected  on  earth.  He  opened  up  His  kingdom  of  H. ;  2.  Ob- 
scure and  unknown.  He  revealed  the  blessedness  of  spiritual  world;  3,  Renouncing 
all,  He  bestows  every  blessing. 

Paine,  after  scandalizing  the  account  of  Christ's  supernatural  birth,  in  his  Age  of 
Reason,  uses  the  following  language:— "Nothing  that  is  here  said  can  apply,  even 
with  the  most  distant  disrespect,  to  the  moral  character  of  Jesus  Christ.  He  was  a 
virtuous  and  amiable  man.  The  morality  that  He  preached  and  practised  was  of  the 
most  benevolent  kind;  and  though  similar  systems  of  morality  had  been  preached 
by  Confucius,  and  by  some  of  the  Greek  philosophers  many  ages  before,  by  the 
Quakers  since,  and  by  many  good  men  in  all  ages,  it  has  not  been  exceeded  by 
any."  Again,  Paine  says,  "He"  (Christ)  "called  men  to  the  practice  of  moral  vir- 
tues, and  the  belief  of  one  God.     The  great  trait  in  his  character  is  philanthropy." 

18—32.  Galilee,*  called  also  Lake  of  Gennesareth,'  or'of  Tiberias.-'  saw,  had 
seen  them  before:*  "  by  degrees  their  Master  drew  them  nearer  to  Himself,  and  in- 
clined them  for  the  sacrifice  He  meant  to  require."'  Simon,  contr.  of  Simeon.  Peter, 
(fr.  Gk.  petros,  a  stone)  =  Cephas,'^  in  Heb.  fishers,  who  were  industriously  fol- 
lowing a  lawful  calling.  I  .  .  make,  absolute  authority  of  Christ  as  head  of 
Church,  left  .  .  nets,  left  the  known  for  unknown.  What  faith!  James, 
the  first  Apostle  to  die."  John,who  lived  for  70  yrs.  fr.  this  date  in  Christ's  ser- 
vice,    father,"  family  ties  sundered.'' 

Suppose  that  we  could  transport  ourselves  back  to  the  very  time  and  see  the 
scene  with  our  own  eves ;  and  suppose  that  we  were  told  by  some  bystander,  That 
man  of  the  five  that'  looks  like  the  leader  of  the  rest  thinks  himself  a  king  :  he 
imagines  he  has  been  sent  to  set  up  a  kingdom  of  Heaven  upon  the  earth  ;  and  he  has 
just  asked  these  other  four  to  join  him,  and  there  they  are  setting  out  upon  their  task. 
What  should  we  have  thought  ?  When  was  ever  a  weaker  thing  in  this  world  than 
the  beginning  of  this  kingdom  ?  Stand  by  once  again  and  look  at  it  with  only  human 
eyes  ;  say,  is  it  not  all  weakness,  together  ?— weakness  in  the  leader  to  imagine  He 
can  set  up  a  kingdom  after  such  a  fashion,  weakness  in  the  followers  to  leave  a 
paying  business  on  such  a  fool's  errand.  But  "the  foolishness  of  God  is  wiser  than 
men  ;  and  the  weakness  of  God  is  stronger  than  men."    Expositor's  Bible. 


Chap.  y.  I,  2. 


MATTHEW. 


23 


The  call  of  Jesus — 1.  Invitation  to  full  communion  with  Him  ;  2.  Demand  of 
perfect  renunciation  for  His  sake  ;  3.  Announcement  of  new  sphere  of  activity  under 
Him  ;  4.  Promise  of  rich  reward  fr.  Him.  It  is  a  call:  1.  To  faith  ;  2.  To  labor; 
3.  To  sufliering  and  cross-bearino;  ;  4.  To  our  blessed  home.  The  Apostleship 
comp.  to  wishing : — 1.  We  must  know  the  lake  ;  2.  And  how  to  allure  ;  3.  Have 
patience  to  wait  ;  4.  Be  ready  to  hazard  life  ;  5.  Must  cast  out  the  net  in  confidence  ; 
6.  Expect  a  draught. 

23.  Galilee,"  thickly  studded  with  towns  and  villages  at  that  time.  Syna- 
gogues, fr.  Gk.  sunagoge  =  congregation  ;  applied  both  to  the  place  and  to  the 
people  worshipping  therein  under  its  elders  ;*  also  to  Christian  congregation."  Gos- 
pel, see  intro. :  sickness,  infirmity.  Syria,  the  whole  distr.  bounded  N.  and  E. 
by  Euphrates,  S.  by  Arabian  desert,  W.  by  Mediterranean  Sea.  Decapolis,  the 
distr.  of  10  cities,  E.  of  Jordan  and  Sea  of  Galilee,  beyond  Jordan,  E.  of  that 
river,  and  extending  S.  to  the  Dead  Sea. 

Omnipotence  of  love — 1.  He  went  about ;  2.  Doing  good  to  all.  Early  popti- 
larity  of  Christ  founded  on  1.  The  works  He  did  ;  2.  On  the  tidings  He  preached  ; 
3.  On  the  reports  of  those  who  had  heard  His  word,  and  felt  His  power.  Importance 
of  cures  of  Jesus — 1.  Blessing  to  wretched  and  needy;  2.  Eevelations  of  goodness 
and  love  ;  3.  Evidences  of  Divine  mission  ;  4.  Pointing  to  a  spiritual  deliverance. 

"  It  was  after  a  walk  through  the  village  of  Ehden,  that  we  found  the  stairs  and 
corridors  of  the  castle  of  the  Maronite  chief,  Shej'kh  Joseph,  lined  with  a  crowd  of 
eager  applicants  'sick  people  taken  with  divers  diseases,' who,  hearing  that  there 
was  a  medical  man  in  the  party,  had  thronged  round  him,  '  beseeching  him  that  he 
would  heal  them.'  I  mention  this  incident  because  it  illustrates  so  forcibly  these 
scenes  in  the  Gospel  history,  from  which  I  have  almost  of  necessity  borrowed  the 
language  best  fitted  to  express  the  eagerness,  the  hope,  the  anxiety,  of  the  multitude 
who  had  been  attracted  by  the  fame  of  this  beneficent  influence.  It  was  an  aflfecting 
scene  ;  our  kind  doctor  was  distressed  to  find  how  many  cases  there  were  which  with 
proper  medical  appliances  might  have  been  cured;  and  on  returning  to  the  ship,  by 
the  Prince  of  Wales'  desire,  a  store  of  medicines  was  sent  back,  with  Arabic  labels 
directing  how  and  for  which  purposes  they  should  be  used."    Stanley. 


CHAPTER   THE  FIFTH. 

I,  2.  Mountain, — Tradition  (time  of  crusades)  points  out  a  mt.  betw.  Tiberias 
and  Capernaum  as  the  mt.  of  Beatitudes,  so  called  fr.  expressions  at  beginn.  of  our 
Lord's  discourse.  This  undulating  table-land,  wh.  skirts  the  hills  of  Galilee  on  the 
E.,  is  broken  by  a  long  low  ridge  at  its  N.  extremity  into  a  square-shaped  hill  with 
two  tops,  wh.  eive  it  the  mod.  name  of  ''The  Horns  of  Hnttin,"  Hattin  being  the 
village  on  the  ridge.  This  mt.  or  hill— for  it  only  rises  60  ft.  above  the  plain — is 
that  known  to  pilgrims  as  the  mt.  of  Beatitudes.  Stanley.  On  the  N.  side,  where 
the  plain  is  at  a  lower  level,  this  ridge  is  400  ft.  high.  Opened  .  .  mouth, — 
"A  deliberate  beginn.  is  an  important  part  of  any  important  action.  The  Script- 
ure, in  intro.  great  and  deliberate  acts,  uses  such  phrases  as  '  He  turned  Himself 
about, '  '  He  lifted  up  His  ej'es. '  " 

"As  Moses  went  up  into  the  mt.  to  receive  the  Law,  so  did  Messias  to  expound 
it;  and  so  must  we  to  contemplate  it.  Sursum  corda.  Wind  we  up  our  hearts  wh. 
naturally  bear  downwards  as  the  poise  of  a  clock."  "  Man  is  the  mouth  of  creation ; 
and  Christ  is  the  mouth  of  humanity."  "  The  opening  of  Christ's  mouth  was:  L  A 
signal  of  His  personal  authority;  2.  A  fulfillment  of  long  cherished  hope ;  3.  A  com- 
pletion of  Divine  revelation.  When  Christ  speaks,  the  Church  should  be  silent. 
Parker. 

"  If  we  refer  the  two  ace.  to  one  occasion,  we  may  understand  that  our  Lord  on 
being  joined  by  some  of  His  disciples,  began  to  desc.  the  mt.  side,  meeting  the 
stream  of  people,  wh.  rolled  itself  ab.  Him,  gathering  at  every  step,  till  in  some 
sheltered  spot,  seating  Himself  on  a  rock,  where  all  could  see  and  hear  Him,  He 
looked  round  on  His  disciples  seated  at  His  feet,  and  on  the  multitude,  sitting  or 
standing  on  the  grass,  or  on  the  scattered  boulders  and  rocky  ledges;  the  mt.  flowers 
painting  the  turf  and  perfuming  the  air;  the  ravens  and  daws  flying  in  and  out 
among  the  cliffs;  above,  the  calm  blue  sky;  and  far  below,  the  blue  lake,  with  its 
city-studded  shores,  and  the  toil  and  bustle  of  life.  Then,  amid  the  solemn  happy 
quiet  of  His  Father's  works,  looking  round  on  'not  many  wise,  not  many  mighty,' 


A.D.  28. 

teaching 
and  healing 

o  Mk.  I.  35-^39  ; 
Lu.  iv.  42—44. 
b  Lu.  vii.  6;  Iv. 
33;  viii.  41;  xil. 
11;  Ac.  vi.  9. 
c  Jaa.  il.  2,  marg. 
Decapolis,  Gk 
deka,  ten ;  polis,  a 
city.  The  fol.  is 
Pliny's  list:  Da- 
mascus, Phila- 
delphia, Eai  h- 
ana,  Scythopolis, 
Gadara,  Hiptos. 
Dion,  Pella,  Ge- 
rasa,  and  Cana- 
tha. 

All  of  these,  save 
Scythopolis,  be- 
ing E.  of  Jordan 
They  seem  to 
have  heen  en- 
dowed with  cer- 
tain privileges 
by  the  Komans. 


We  call  chapters 
5,  6  and  7,  the 
Sermon  on  the 
Mount.  A  better 
title  would  be 
that  sugges.  by 
Matt,  himself  (iv. 
23),  "The  Gospel 
of  the  Kingdom." 


sermon  on 
the  mount 


Beatitude  =  lles- 
sedne$s, happiness 
of  the  highest 
kind.  L.  ieatitu- 
do,  fr.  leaius. 
Delitzsch  calls 
the  Mt.  of  Beati- 
tudes, "The  Sinai 
of  the  New  Test- 
ament." 

"The  sermv,n  on 
the  mount  may 
be  r  e  g  a  rd  e  d 
as  the  c  en  - 
tral-point  of 
Christ's  minis- 
ti-y  in  Galilee.  It 
was  delivered 
during  the  first 
year  of  his  pub- 
lic career,  some 
time  bet.  winter 
of  781  and  spring 
of  782  A.  U.  C." 
Lange. 

A  monastery  is 
said  to  have  been 
built  on  this 
mountain  in  the 
middle  ages;  but 
no  remains  can 
now  be  found, 
except  the  ruins 
of  a  chapel,  with 
an  anc.  reservoir 
in  front. 


24 


MATTHEW. 


Chap.  V.    3—6. 


A.D.  28 . 


poor  in 
Spirit 


fflPs.   li.   17;   Lu. 

Vi.  20. 

b  Jas.  Iv.  16. 


they  that 
xaouru 


cJo     xvl.    20;     2 

Oor.  1,  7 ;  Is.  Ixi. 

2,3. 

d  Pa.  cxix.  136. 

"  Sorrow  seems 
sent  for  our  in- 
struction, as  we 
darken  the  cages 
of  birds  wlien  we 
would  teacli 
them  to  sing." 
Jean  Paul. 

"The  waters  of 
holy  mourning 
are  like  the  river 
Jordan,  wherein 
Naaman  washed 
and  was  cleans- 
ed of  his  lep- 
rosy." 


the  meek 


e  Pb.  xxxrii.  11. 
fi  Cor.  vi.  10;  1 
Cor.  iii.  21. 
"  The  sufficiency 
of  my  merit  is  to 
know  that  my 
merit  is  not  suf- 
flcient."  Angus- 
line. 

How  dif.  fr.  the 
teaching  of 
Christ  is  th.  of 
the  great  apostle 
o  f  infidelity, 
David  Hume! 
"  Nothing,"  says 
he,  carries  a 
man  through  the 
world  like  a  true, 
genuine,  natural 
impudence." 
"Search  others 
for  their  virtues, 
and  thyself  for 
thy  vices."  T. 
Fuller. 


righteousness 


g  Is.  Iv.  1 :  Ixv.  13 ; 
Job  xxlU.  12. 


but  on  faces  bronzed  and  weather-beaten,  figures  bent  with  toil,  cheeks  worn  with 
care  and  thin  with  hunger,  eyes  that  had  wept  bitter  tears  of  the  oppressed  that  have 
no  helper,  and  the  poor  that  have  no  comforter,  the  great  Teacher  begins  to  speak." 

Conder. 

3.  poor  in  spirit,"  "  The  meaning  of  voUmtary  jyoverty,  as  that  of  the  religi- 
ous or(fers,  given  by  many  Roman  interpreters,  is  out  of  the  question."  Alford. 
Perhaps  our  Lord  had  ref.  to  the  poor  and  subjugated  Jewish  people  around  Him, 
now  expecting  Messiah's  kingdom ;  and,  fr.  their  condition  and  hopes,  takes  occasion 
to  preach  the  deeper  spiritual  truth."  "Blessed  are  they  who  feel  a  deep  sense  of 
spiritual  poverty." 

"  Poverty  in  spirit  is  the  fruit  of  the  law,  and  the  germ  of  the  Gospel.  The 
triumph  of  the  law  consists  in  that  it  makes  poor;  that  of  the  Gospel  in  that  it 
makes  rich."  "  By  pride  have  we  fallen  fr.  the  kingdom  of  God,  and  by  humility 
must  we  again  enter  it."* 

poor,  nrooxol  is  a  strong  word;  "utterly  destitute."  There  runs  through  all 
the  beatitudes  this  great  truth — that  blessedness  is  essentially  spiritual,  that  it 
depends  not  so  much  on  a  man's  condition  as  on  his  charac. ;  not  so  much  on  what 
he  has,  as  on  what  he  is.     Expositor's  Bible. 

4.  They  that  mourn,"  "  The  spiritual  qualification  in  the  former  verse  must 
be  carried  on  to  this,  and  the  mourning  understood  not  only  that  on  ace.  of  sin,  but 
all  such  as  hapj^ens  to  a  man  in  the  spiritual  life.  All  such  mourners  are  blessed: 
for  the  Father  of  mercies  and  God  of  all  consolation  being  their  covenant  God,  His 
comfort  shall  overbear  all  their  mourning,  and  taste  the  sweeter  for  it."    Alford. 

"A  view  of  the  kingdom  of  heaven  in  its  nearness  leads  to  mourning.  Sufler- 
ino-s  borne  for  the  sake  of  God,  and  tears  shed  for  our  own  sins  and  for  those  of  our 
neighbors, <^  are  the  wellspring  of  true  comfort." 

Massillon  preaching  fr.  these  words  bef.  Louis  XIV.,  King  of  France,  said: — 
"  If  the  world  addressed  your  majesty  fr.  this  place,  the  world  would  not  say,  '  Blessed 
are  they  that  mourn,'  but  '  Blessed  is  the  prince  who  has  never  fought  but  to  conquer ; 
who  has  filled  the  universe  with  his  name;  who,  through  the  whole  course  of  a  long 
and  flourishing  reign,  enjoys  in  splendor  all  that  men  admire— extent  of  conquest, 
the  esteem  of  his  enemies,  the  love  of  his  people,  the  wisdom  of  his  laws.'  But,  sire, 
the  language  of  the  Gospel  is  not  the  language  of  the  world." 

5.  the  meek,"  of  lowly  and  gentle  disposition,  inherit  .  .  earth,  the 
opp.  was  once,  this  shall  be  true.  Those  who  now  inherit  the  earth  are  very  dif. 
fr.  the  mighty  men  of  old  who  filled  the  earth  with  violence.  By  violence  one  may 
sometimes  get,  but  scarcely  can  he  keep.  The  gentle  pass  on  their  inheritance. 
To  the  gentle,  a  little  yields  more,  is  a  greater  inheritance  than  very  much  to  the 
proud./ 

"Humility  leads  to  the  highest  distinction,  because  it  leads  to  self  improvement. 
Study  your  own  character;  endeavor  to  learn  to  supply  your  own  deficiencies; 
never  assume  to  yourselves  qualities  which  you  do  not  possess;  combine  all  this  with 
energy  and  activity,  and  you  cannot  predict  of  yourselves,  nor  can  others  predict  of 
you,  at  what  point  you  may  arrive  at  last."  Sir  B.  Brodie.  "A  humble  submis- 
sive carriage  goes  a  great  way  towards  the  turning  away  of  wrath.  Many  preserve 
themselves  by  humbling  themselves;  as  the  bullet  files  over  him  that  stoops."  Of 
this  there  was  an  ill.  in  the  late  Chinese  war.  One  of  the  English  was  stooping 
down  to  render  assistance  to  a  comrade  who  had  been  injured,  when  a  bullet 
passed  over  him,  and  he  was  saved.  A  missionary  in  Jamaica  was  questioning 
the  little  black  boys  on  Matt,  v.,  and  asked,  "Who  are  the  meek?"  A  boy  an- 
swered, "  Those  wlio  give  soft  answers  to  rough  questions." 

6  hunger  .  .  thirst,^  strong  and  sensible  bodily  cravings  employed  to 
ill  the  yearning  of  the  soul  after  spiritual  good,  righteousness,  both  nght- 
ness  of  character,  and  that  righteousness  wh.  is  by  faith,  filled,  i.e.  satisfied; 
what  else  can  satisfy  ?  ^«e(^,  because  if  men  hunger  and  thirst  they  will  watch,  pray, 
strive. 

Riqhtemisness—l.  Should  be  (1)  conformity  to  God's  law,  (2)  justifying  faith  in 
His  Son ;  II.  Should  be  as  strongly  desired  by  the  soul,  as  food  by  the  hungry  body ; 
III.  Should  therefore  be  earnestly  sought;  IV.  Will,  when  possessed,  satisfy  the 
soul. 


Chap.  V.  v—g* 


MATTHEW. 


25 


A  Caflfre  boy,  12  yrs.  old,  was  asked  whether  he  did  not  repent  having  coming  to 
Gandenthall  (the  missy,  settlement  of  the  Moravian  Brethren).  He  auswd.  in  the 
negative.  The  missy,  observing,  "  But  in  the  Caflre  country  you  had  meat  in  plenty, 
and  excellent  milk,  and  here  you  cannot  get  it."  He  replied,  "Th.  is  very  true;  but 
I  wish  to  become  a  child  of  God,  and  I  hear  in  this  place  how  I  may  attain  it;  but,  in 
my  own  country,  I  hear  nothing  of  it;  therefore  I  rejoice  that  I  am  come  hither,  and 
am  satisfied  with  anything." — Righteousness  is  many-sided.  There  have  been  men 
who  could  play  delightful  music  on  one  string  of  the  violin,  but  there  never  was  a 
man  who  cd.  produce  the  harmonies  of  heaven  in  his  soul  by  a  one-stringed  virtue. 
Bibl.  Illustrator. 

7.  merciful,"  compassion  to  fellow-men,  forgiveness  of  injuries,  kindness  to 
poor,  etc.  obtain  mercy,  be  merciful  because  you  have  obtained  mercy, '•  and 
because  you  need  more  mercy.*' 

The  holy  God  has  been  merciful  to  imperfect  man;  let  man,  in  memory  of  this, 
be  merciful  to  his  fellow-man.  Mercy  is  promised  to  meet  all  our  need,  let  mercy  be 
promptly  and  fully  shown. 

"When  the  country  nr.  Albany  was  newly  settled,  an  Indian  came  to  the  Inn  at 
Lichfield,  and  asked  for  a  night's  shelter,  at  the  same  time  confessing  he  had  nothing 
to  pay.  The  hostess  drove  him  away  with  reproachful  epithets ;  and  as  the  Indian 
was  retiring  sorrowfully,  a  man  sitting  by  directed  the  hostess  to  supply  his  wants, 
and  promised  to  pay  her.  The  Indian  thanked  his  benefactor,  and  said  he  would 
some  day  repay  him.  Several  years  after  the  settler  was  taken  prisoner  by  a  hostile 
tribe,  and  carried  to  Canada.  One  day  an  Indian  came  to  him,  and,  giving  him  a 
musket,  bade  the  white  man  follow  him.  The  Indian  never  told  where  they  were 
going ;  but  day  after  day  the  captive  followed  his  mysterious  guide,  till  one  after- 
noon they  came  on  a  beautiful  expanse  of  cultivated  fields,  with  many  houses  rising 
among  them.  '  Do  you  know  that  place? '  asked  the  Indian.  '  Ah,  yes,  it  is  Lich- 
field.' The  Indian  exclaimed,  'And  I  am  the  starving  Indian  on  whom,  at  this  vei'y 
place,  you  took  pity.  And  now  that  I  have  paid  for  my  supper,  I  pray  you,  go 
home.' " 

"  The  quality  of  mercy  is  not  strained; 
It  droppeth  as  the  gentle  rain  from  heaven 
Upon  the  place  beneath ;  it  is  twice  bless'd; 
It  blesseth  him  that  gives,  and  him  that  takes."    Shakespeare. 

8.  pure  .  .  heart, ''(Opp.  to  mere  ceremonial  purity,  "  free  fr.  hypocrisj',  fr. 
double  mindedness."«  see  God — "A  heart  foul  with  sin,  living  in  it  and  loving 
it,  can  no  more  have  a  just  view  of  God  than  the  eyes  of  the  drunkard,  blind 
with  drink,  can  have  of  the  things  around  him.  Yet  nothing  but  a  sight  of  God  by 
faith — a  view  of  His  holiness  and  of  His  mercy — has  power  to  purify  such  a  heart. 
Hence  the  impossibility  of  a  sinner  attaining  purity  by  his  own  efforts :  God  must 
manifest  himself.-''  Yet  we  are  commanded  to  purify  ourselves,  because  the  soul, 
under  the  breath  of  God's  Spirit,  is  not  passive  but  quickened  into  action ;  it  turns 
to  the  light,  welcomes  the  light,  and  learns  to  walk  in  the  light."     Gander. 

I  do  not  pretend  to  say  th.  even  on  this  earth  we  are  freed  fr.  all  solicitations 
of  evil,  but  there  is  many  a  soul  so  "  blessed  "  th.  when  winged  .tho'ts  of  sin  come 
flying  to  the  windows,  Qod''s  angel  rises  up  and  draics  the  shutters  to;  when  dis- 
turbing tho'ts  of  hate,  revenge,  avarice  and  pride  draw  near,  God's  angel  meets 
them  at  the  outer  gate,  and  bids  them  all  begone.     Haynes. 

9.  Peacemakers,*  those  who  try  to  heal  quarrels  am.  men  and  nations,  and 
to  reconcile  men  to  God.*  children  .  .  God,  born  of  God,  and  like  Him."' 
Useftdness  (presupposing  holiness)  is  a  yet  more  godlike  thing  than  simple  per- 
sonal holiness;  and  to  glorify  God  a  yet  higher  reward  than  to  behold  Him. 

Think  of  what  God  did  and  gave  to  reconcile  the  world  to  Himself;  of  the  work 
of  Christ  in  His  life  and  death  so  making  peace.  Strife  is  born  of  sin,  and  peace  of 
holiness. 

Dean  Stanley  said  to  the  crowd  of  children  in  "Westminster  Abbey,  on  Innocents' 
Day,  December  28:  "I  knew  once  a  very  famous  man,  who  lived  to  be  88.  He 
always  stood  up  for  what  was  right.  His  eye  was  like  an  eagle's  when  it  flashed  fire 
at  what  was  wrong.  And  how  early  do  you  think  he  began  to  do  this?  I  have  an 
old  grammar  which  belonged  to  him,  all  tattered  and  torn,  which  he  had  when  a 
little  boy  at  school ;  and  what  do  you  think  I  found  written,  in  his  own  hand,  in  the 
very  first  page?  Why,  these  words :  '  Still  in  thy  right  hand  carry  gentle  peace,  to 
silence  vicious  tongues — be  just  and  fear  not.'  That  was  his  rule  all  through  life, 
and  he  was  loved  and  honored  down  to  the  day  when  he  was  carried  to  his  grave." 


A.D.  28. 

Kighteous  =  in  a 
rigid  way.  Old  E. 
right  wise;  A.-S. 
rihtwis — riht,  and 
wis  =  way  or 
manner. 
Filled,  a  strong 
word  =  filled  to 
the  full. 


the  merciful 

a  Ps.  xviii.  25. 
bCol.  iil.  13;  Eph. 
iv.  32. 

c  Lu.  vi.  37 ;  Jas. 
V.  9. 

Duty  of  Mercy 
Pr.  iii.  3. 
Lu.  X.  30—37. 
Ko.  xli.  8. 
Jas.  iii.  17. 
Reward  of  merq/. 
Ps.    xxxvli.    26 ; 
cxii.  4—9. 
Pr.  iii.  4 ;   xl.  17 ; 
xxi.  21. 
Lu.  vi.  35. 
Mercy  =pay,  re- 
ward; disposition 
to  overlook  inju- 
r  i  e  s.    Fr.  merci ; 
It.  merci,  mercede, 
reward,  compas- 
sion.     L.  merces, 
mercedis.     Defini- 
tion :    "Angel's 
en-ands  wh.  the 
good    delight    to 
do    for    them." 
"The    rod  with 
wh.  the  noble- 
minded    chas- 
tise." 

pure  in  heart 

d  Ps.  XV.  2 ;  xxiv. 
4. 

e  Jas.  iv.  8. 
/2Cor.  iv.  4—6. 
P  u  r  e  =  unsoiled. 
A.-S.  pur,  L.  pu- 
rus.  Sans,  pu  to 
make  clean.  "Pu- 
rity is  the  femi- 
nine, truth  the 
masculine  of 
hoiior."    Hart. 

Purity  required. 

Ro.  vi.  19. 
Ga.  V.  16. 
Ep.  i.  4;  V.  3,4. 
Ph.  ii.  15. 
Col.  iii.  5. 

peacemakers 

g  Jas.  iii.  17,  18. 
/(  Eph.  iv.  1—3. 
iKo.  viii.  14,  16. 

1  Jo.  iii.  10. 

Peace  to  he  sought. 

Ps.  xxxiv.  14. 
Pr.  iii.  30;  xv.  17; 
xvii.  1,  14;  XX.  3; 
XXV.  8. 
Mk.  ix.  50, 
Ro.  xii.  18. 

2  Cor.  xiil.  11. 
Heb.  xii.  14. 


26 


MATTHEW. 


Chap.  V.  TO— 16, 


A.D.  28. 

By  what  means. 

Pr.  XV.  1 ;  XXV.  9, 

15. 

Col.  ill.  13. 

1  Th.  iv.  11. 

the  persecuted 

a  Jo   svl.  2. 

b  2  Cor.  Iv.  17. 

c  1  Pe.  iv.  14. 

dJo.   XV.    18,   24; 

xvii   14. 

«Matt.  X.  22;  Mk. 

xiii.  13;  Lu.  xxl. 

17. 

/2  Ch.  xxxvi.  16; 

Neh  ix  26;  Matt. 

xxill.   34    37    Ac. 

Til.  52;  1  Th.  il. 

15. 


Christian 
duties 

salt 

g  Lu.  xiv.  34, 
h  Lev.  11.  13 ;  Mk. 
Ix.  49;  c/.  Col.  iv. 
6. 

Salt  Uses  known 
f  r  earliest  times. 
Essential  e  1  e  - 
ment  o£  food. 
"  In  some  parts 
men  are  sold  for 
s.  Among  the 
Gallas  the  broth- 
er sells  his  sis- 
ter, the  husband 
the  wife  lor  s. 
On  the  gold 
coast,  a  handful 
of  s  will  buy  a 
slave.  Lie  big. 
The  salt  used  by 
ancients  was 
chiefly  rock  salt, 
and  being  great- 
ly adulterated  by 
earth,  etc.,  it  lost 
a  great  portion 
of  its  strength 
by  deliquescence 
when  exposed  to 
the  atmosphere. 
Hence  the  all.  of 
our  Lord  in  this 
verse. 

There  is  in  Pal- 
estine a  wild  ol- 
ive tree  called 
the  oleaster,  wh. 
bears  no  fruit. 
When  I  see  a 
man  taking  up  a 
large  space  in 
Christ's  spiritu- 
al orchard  and 
yielding  no  real 
fruit,  I  say,  "Ah. 
there  is  an  ole- 
aster."   Bowes, 


light  of 
the  world 

i  Jo.  1  4—9 ;  Till. 

12. 

j  Ph.  11.  15;  Eph. 

V.  8;  Pr.  iv.  18. 


lo — 12.  persecuted,"  followed  pei-severingly,^'  so  as  to  injure  and  annoj'. 
righteousness'  sake,'  those  who  are  close  followed  on  ace.  of  sin  do  not  come 
within  the  promise,  kingdom  .  .  heaven,  in  their  hearts  here,  and  for  their 
spirits  hereafter,  revile,  insulting  by  word,  'persecuting  by  deed,  evil,"  wil- 
fully misinterpreting  your  character  and  conduct.  My  sake,''  because  they  hate 
Me  whom  you  resemble,  and  whose  work  you  do.  Rejoice,"  accept  persecution  as 
proof  of  your  sonship.    prophets,-'^  the  persecuted  have  an  illustrious  ancestry. 

Holy  suffering  a  glorious  thing:  1.  The  crown  and  seal  of  deeds  of  faith ;  2. 
Victory  over  temptation  to  evil-doing;  3.  Over  evil  deeds  of  men;  4.  A  testimony 
to  the  work  of  God.  Persecuted  Christians,  companions  of  the  Prophets  :  1.  In 
their  sutt'eriugs ;  1.  lu  their  blessedness.     Lange. 

Mr.  Reuwick,  the  last  of  the  Scottish  martyrs,  speaking  of  his  sufgs.  for  consc. 
sake,  says:  "Enemies  think  themselves  satisfied  that  we  are  put  to  wander  in 
mosses,  and  upon  mountains;  but  even  amid  the  storms  of  these  last  two  nights,  I 
cannot  express  what  sweet  times  I  have  had,  when  I  had  no  covg.  but  the  dark  cur- 
tains of  night.  Yea,  in  the  silent  watch  my  mind  was  led  out  to  admire  the  deep 
and  inexpressible  ocean  of  joy  wherein  the  whole  family  of  heaven  swim.  Each 
star  led  me  to  wonder  what  He  must  be,  who  is  the  Star  of  Jacob,  of  whom  all  stars 
borrow  their  shining." 

The  last  Beatitude  breaks  forth  into  a  song  of  joy.  No  light-hearted  joy,  as  of 
those  Avho  shut  their  eyes  to  the  dark  things  in  life,  but  joy  in  facing  the  very  worst 
the  world  can  do:  "Blessed  are  ye  when  men  shall  revile  you  .  .  for  My  sake. 
Rejoice  and  be  exceeding  glad."  0  wonderful  alchemy  of  heaven,  which  can 
change  earth's  dust  and  ashes  into  purest  gold!    Expositor's  Bible. 

13.  salt,^  which  preserves  flesh,  etc.,  fr.  corruption,  an  emblem  of  purity  in  the 
sacrifices.*  and  ill.  the  mission  of  Christians  to  preserve  truth  and  goodness  among 
men.  Livy  speaks  of  Greece  as  the  salt  .of  the  nations  (sal  gentium).  Hence  we 
read  of  "Attic  salt,"  i.e.,  Attic  wit,  sharpness,  intelligence. 

Salt  trodden  under-foot,  exemplified  by,  1.  Heathen  antiquity;  2.  Theocratic 
Judaism ;  3.  Mediaeval  traditionalism.     Lange. 

In  the  valley  of  salt,  near  Gebul,  there  is  a  small  precipice,  occasioned  by  the 
continual  taking  away  of  salt.  In  this  you  may  see  how  the  veins  of  it  lie.  I  broke 
a  piece  of  it,  of  which  the  part  that  was  exposed  to  the  rain,  air,  and  sun,  though  it 
had  the  sparks  and  particles,  had  perfectly  lost  its  savor.  The  innermost,  which  had 
been  connected  with  the  rock,  retained  its  savor,  as  I  found  by  proof.  Maundrell. 
Only  he  who  is  connected  with  the  rock,  whose  soul  is  in  union  with  Christ  by  the 
Holy  spirit,  can  preserve  his  savor,  and  be  instrumental  of  good  to  others.  A  mer- 
chant of  Sidou,  having  farmed  of  the  government  the  revenue  from  the  importation 
of  salt,  brought  over  an  immense  quantity  from  the  marshes  of  Cyprus — enough,  in 
fact,  to  supply  the  whole  province  for  at  least  20  years.  This  he  had  transferred  to 
the  mountains,  to  cheat  the  government  out  of  some  small  percentage.  Sixty-five 
houses  in  Jime— Lady  Stanhope's  village — were  rented  and  tilled  with  salt.  These 
houses  have  merely  earthen  floors,  and  the  salt  next  the  ground  in  a  few  years 
entirely  spoiled.  I  saw  large  quantities  of  it  literally  thrown  into  the  street,  to  be 
trodden  under  foot  of  men  and  beasts.     It  was  "  good  for  nothing."     Thomson. 

We  cannot  fail  to  see  that  out  of  all  nature's  infinity  our  Lord  has  selected  the  2 
illustrations — the  only  two  which  exactly  fit  and  fill  the  purpose  for  which  He  em- 
ploys them.  To  the  thoughtful  mind  there  is  something  here  which  prepares  for  such 
tokens  of  mastery  over  nature  as  are  found  later  on  in  the  hushing  of  the  storm  and 
the  stilling  of  the  sea.  "Salt"  suggests  the  conservative,  "light"  the  liberal,  side 
of  the  politics  of  the  kingdom  ;  but  the  two  are  not  in  opposition,  they  are  in  fullest 
harmony,  the  one  being  the  complement  of  the  other.  Christian  people,  if  they  are 
what  they  profess  to  be,  are  all  conservatives  and  all  liberals :  conservators  of  all 
that  is  good,  and  diflusers  of  all  that  is  of  the  nature  of  light.     Expositor's  Bible. 

14 — 16.  light  .  .  world'— Christ  the  true  light;  disc,  get  their  light  fr. 
Him,  and  reflect  His.^  city  .  .  hill, — "  One  of  the  most  striking  objects  in  the 
prospect  from  any  of  these  hills,  espec.  from  the  traditional  mt.  of  Beatitudes,  is  the 
city  of  Safed,  placed  high  on  a  bold  spur  of  the  Galilean  Anti-Lebanon.  Dr.  Robinson 
has  done  much  to  prove  that  Safed  itself  is  a  city  of  modern  date.  But  if  any  city 
or  fortress  existed  on  that  site  at  the  time  of  the  Christian  era,  it  is  difl3cult  to  doubt 
the  all.  to  it,  in  '  the  city  "lying"  on  the  mountain  top.'  The  only  other  th.  cd.  be 
embraced,  within  the  view  of  the  speaker,  wd.  be  the  village  and  fortress  of  Tabor, 
wh.  wd.  be  distinctly  visible  from  the  mt.  of  Beatitudes,  tho.  not  from  the  hills  oa 


Ckap.  V.  17—19. 


MATTHEW. 


21 


the  lakeside.  Either  or  both  of  these  wd.  suggest  the  illus.  wh.  wd.  be  the  more 
striking  from  the  fact,  th.  this  situation  of  cities  on  the  tops  of  hills  is  as  rare  in  Gal- 
ilee as  it  is  common  in  Judea.  Stanley.  Your  light — Your  light.  You  are  not 
to  shine  in  the  light  of  others,  but  by  personal  contact  with  the  "  Father  of  lights." 
SO  shine. — Not:  "  shine  in  such  a  way  that,"  but  "  even  so  let  your  light  shine." 

Lighted  Lamps.  Every  one  of  us  should  have  a  lamp,  or  rather  be  a  lamp,  to 
shine  out  into  the  darkness  of  the  world.  .  .  Now  there  are  4  things  necessary  to 
a  lamp's  giving  light  properly.  It  must  be — 1.  Lighted.  Lighted  by  another; 
cannot  light  itself,  no  more  than  it  can  make  itself.  Only  God  can  light  us.  Teachers 
can  polish  the  vessel.  2.  Set.  Not  under  a  bushel;  prominent  place.  Sheltered, 
or  may  be  blown  out.  Set,  so  as  to  shine  for  useful  purpose.  3.  Fed.  Continually, 
day  by  day.  With  proper  oil.  In  proper  way.  Only  God  has  the  oil  of  grace  to 
keep  the  light  burning.  4.  Trimmed.  Cutting  off  what  would  hinder  the  brightness 
of  the  flame.  Careful  trimming  and  constant  feeding  needful  to  bright  shining. 
Ed)nond. 

A  man  in  a  blouse  once  said,  "I  have  no  more  influence  than  a  farthing  rush- 
light." Well,"  was  the  reply,  "  a  farthing  rushlight  can  do  a  good  deal;  it  can  set  a 
hay-stack  on  fire ;  it  can  burn  down  a  house ;  yea,  more,  it  will  enable  a  poor  creat- 
ure to  read  a  chapter  in  God's  Book.  Go  your  way,  friend ;  let  your  farthing  rush- 
light '  shine  before  men,  that  others,  seeing  your  good  works,  may  glorify  your 
Father  which  is  in  heaven.' " — There  are  Christians,  who,  while  letting  their  light 
shine  contrive  to  paint  themselves  upon  the  glass  of  the  lamp  in  wh.  it  is  enclosed. 
Let  it  not  be  so  with  us.  Let  Christ  be  all  in  all.  It  was  Michel  Angelo  who  placed 
his  candle  so  in  his  pasteboard  cap  th.  his  own  shadow  might  not  fall  upon  his  work. 
W.  M.  Taylor. 

17,  18.  verily.  ==  "amen,"  i.e.,  firm,  faithful,  jot,  the  tenth  and  smallest 
letter  of  the  Heb.  alphabet,  tittle,  a  small  stroke  by  wh.  letters,  like  ea.  other,  are 
distinguished,  law  =  the  whole  revealed  and  written  Word.'  fulfilled,  the 
moral  law  by  obedience ;  the  Jewish  ritual  abol.  because  end  answered,  and  types 
fulfilled  in  Christ." 

Christ  the  fulfiller  of  the  Law  in  1.  His  teaching;  2.  His  life;  3.  His  history."* 
He  has  fulfilled  the  Late,  1.  Moral  law  by  His  obedience;  2.  Sacrificial  law  by  His 
sufl"erings ;  3.  National  law  by  His  institution. 

"  It  was  familiar  and  proverbial  among  the  Jews  to  express  the  immutable  and 
unalterable  character  of  the  Law,  by  saying  that  one  jod  never  could  be  omitted 
therefrom.  To  illustrate  this  there  are  many  Rabbinical  fables,  some  of  which  are 
given  by  Lightfoot,  in  which  the  letter  jorf  is  introduced  as  complaining  to  God  of 
being  omitted  or  neglected — as  it  was  omitted  when  Sarai's  name  was  changed  to 
Sarah — and  that  the  book  of  Deuteronomy  complained  that  Solomon  endeavored  to 
root  the  letter ^orf  out  of  it,  by  reading  the  text,  '  He  shall  not  multii)ly  wives  unto 
himself '  (xvii.  7),  without  this  letter,  which  gave  it  its  prohibitive  force.  To  this 
last  complaint  God  is  made  to  answer,  'Solomon,  and  a  thousand  such  as  he,  shall 
perish:  but  one  letter  shall  not  perish  out  of  thee.'  "    Eiito. 

19.  break  .  .  least — No  commandment  of  God  too  small  to  be  obeyed.' 
teach,  by  exainple,  or  casuistry.  "A  man  may  be  a  real  Christian,  yet  a  miser- 
able teacher."    least.     As  we  deal  with  God's  Word,  so  He  deals  with  us./ 

If  Satan  prevails  with  us  to  go  with  him  one  step,  out  of  our  way,  we  are  in 
danger  to  stop  nowhere  till  we  come  to  the  height  of  all  profaneness:  he  will  make 
us  take  a  second,  and  a  third,  and  so  to  travel  on  to  destruction ;  for  each  of  these  is 
but  one  step:  the  last  step  of  sin  is  but  one  step,  as  w^ell  as  the  first;  and  if  the  devil 
prevail  with  us  to  take  one  step,  why  should  he  not  prevail  with  us  to  take  the  last 
step  as  well  as  the  first  step,  seeing  it  is  but  one?  Your  second  sin  no  more  exceeds 
your  first,  than  your  first  doth  your  duty ;  and  so  of  the  rest.     Bp.  Hopkins. 

Mr.  Leupolt  of  India,  preaching  to  the  people,  pictured  a  boat  whirled  along  by 
a  furious  river  torrent.  "  Those  on  the  shore  look  anxiously  around,  and  discover 
a  chain  near  them.  A  man  instantly  fastens  a  stone  to  a  rope,  bends  the  other  end 
to  the  chain,  and  flings  the  stone  into  the  boat.  The  rope  is  caught.  The  people 
eagerly  lay  hold  of  the  chain,  while  those  on  shore  begin  to  draw  them,  amid  the 
raging  elements,  towards  the  creek.  They  already  rejoice  at  the  prospect  of  deliver- 
ance ;  but  when  they  are  within  a  few  yards  of  the  land,  one  link  of  the  chain  breaks. 
I  do  not  say  10  links,  but  one  link  in  the  middle  of  the  chain.  What  shall  these  dis- 
tressed people  do  now?  Pull  on  the  chain?  'No,  no!'  says  one  of  my  hearers, 
'  overboard  with  the  chain,  or  it  will  sink  them  the  sooner.'     '  What  then  shall  they 


"  bushel"  "  can- 
dlestick" Grk.  the 
bushel,  the  lamp- 
stand  (wh.  are 
found  in  every 
house). 

"  Christians  are 
the  world's  Bi- 
ble "  Many  read 
no  other. 
Li  gh  t  desc.  as 
pure  (Ma.  xvii.  2), 
bright  (3  ob  xxxvii. 
21),  shining  (2  S. 
xxiii.  i;  Job  xli. 
18),  diffusive  (Job 
XXV.  3 ;  cf.  xxxvi. 
30),  p  eauant  (Ecc. 
xi.  7),  reveabng  (Jo. 
iii.  £0,  21 ;  Eph.  v. 
13). 

Illustrates :  saints 
(Lu.  xvi.  8;  Eph. 
V.  8;  Phi.  ii.  li,), 
their  future  (Ps. 
xcvii.  11;  Col.  1. 
12),  path  of  just 
(Pr.  iv.  18). 
Influence:  "The 
echo  of  our  words 
and  actions  in 
the  hearts  of  oth- 
ers." "Invisible 
reins"  The 
mind's  ascend- 
ant star."  "The 
p  r  e  r  o  g  ative  of 
great  mind.<».  A 
golden  key  to 
evei^^  place  and 
position."  "A 
mother's  love." 

the  la-w 
itatautable 

a  Jer.  xxvlii.  6 ;  1 

K,  1.  36. 

b  Jo.  X.  34;  xii. 

34;  XV  25;  1  Cor. 

xiv.  21. 

c  Eph.  ii.  15 ;  Heb. 

vii.  12;   viil.  13. 

d  2  Cor.  i.  20. 

Verily  =^;-Mty.   L. 

verax,  true. 

Tittle;  dim.  of 
tit;  obsolete  Eng. 
=  anything  smaK. 
Law  =  that  wh.  is 
laid  down.  A.-S. 
lagu,  fr.  tecgan,  to 
lay;  L.  lex;  Gk. 
lego,  to  lay. 

perfect 
obedience 

e  Jas.  ii.  10. 
/Jo.   xvii.   6,  8; 
Kev.  iii.  10. 

Teach  =  to  show. 
A.-S.  tcecan;  Ger. 
zeihen,  zeigen;  al- 
lied to  L.  doceo, 
to  teach ;  Gk .  deik- 
numi,  to  show. 
"  The  happy  life, 
that  height  of 
hope,  the  knowl- 
edge of  all  good ; 
this  is  the  bless- 
ing on  obedience, 
obedience  the 
child  of  faith." 
Tupper. 


28 


MATTHEW. 


Chap.  V.  20—26. 


A.D.  28. 

A  little  zinc 
patch  of  repairs 
on  the  Church  of 
the  Holy  Sepul- 
chre in  Jerusa- 
lem was  the  oc- 
casion of  the 
Crimean  war.  C. 
S.  Robinson. 

a  Matt.  ill.  7. 
Exceed  =  to  go  be- 
yond. L  ex,  be- 
yond ;  cedo,  ses- 
sum,  to  go.  The 
Talmud  is  the 
body  of  Heb. 
laws,  comprising 
writ,  law  and 
traditions  and 
comments  there- 
upon. Chal.  ia - 
mud,  instruction; 
Heb.  talmid,  a 
scholar  —  tamad, 
to  learn.  "The 
transition  Is  not 
distant  fr.  the 
feeling  wh.  tells 
us  that  we 
should  do  harm 
to  no  man,  to 
that  wh.  tells  us 
that  we  should 
do  good  to  all 
men." 

murder 
Raca 

b  Ex.  XX.  13;  Deu. 

V.  17. 

c  Nu.  XXXV.   16 — 

31 :  Deu.  xvi.  18. 

d  2  S.  vl.  20. 

Kill  =  to  quell,  or 

smother.      Old    E. 

quellen;      A.-S, 

c  well  en;      Dan. 

quale;    Ger.    qua- 

len.     Murder,  fr. 

A.-S.    mortkor,    fr. 

moj-th,  death.    L. 

mors. 

••  hell  Are  "    Lit. 

The  Gehenna  of 

fire. 


reconciliation 

e  Deu.  xvi.  16,  17. 
1  Jo.  11.  9—11. 
1    Jo.  ill.   10—15, 
23. 

"No  cause  of 
quarrel  is  sufB- 
cient  to  prevent 
reconcili  a  1 1  o  n . 
Implacability  is 
known  only  to 
the  savage :  so 
thought  Julius 
CsBsar.  I  have  al- 
ways ad  m  1  r  e  d 
the  English  pro- 
verb, 'For  gl  ve- 
ness  and  a  smile 
aro  the  best  re- 
venge." " 

/Pr.  XXV.  8;  Lu. 
xii.  58,  ."sg. 
Jos.  xxli.  12 — 34. 
1  Cor.  vi.  6,  7. 


do?'  'Cast  themselves  upon  the  mercy  of  God,'  exclaimed  another.  'True,'  I 
replied;  'if  one  commandment  be  broken,  it  is  as  though  all  of  them  were  broken. 
We  cannot  be  saved  by  them ;  we  must  trust  in  the  mercy  of  God,  and  lay  hold  on 
the  mighty  hand  of  Christ,  which  is  stretched  out  to  save  us.' " 

20.  exceed — If  it  satisfy  it  can  never  exceed  the  requirements  of  the  Law. 
of  scribes,  "then  considered  the  highest."  Our  righteousness  must  include  not 
merely  7noral  rectitude,  but  that  r.  wh.  is  by  faith.  "The  true  Christian  morality 
must  rest  on  faith,  in  contrast  with  the  Pharisaic  self-righteousness." 

Christian  and  Pharisaic  righteousness  coni2^ared — 1.  The  former,  spiritual; 
the  latter,  worldly.  2.  The  former,  implying  a  state  of  mind;  the  latter,  outward 
service.     3.  The  former,  eternal ;  the  latter,  transitory. 

The  Talmud  says:  "  There  are  seven  kinds  of  Pharisees."  1.  The  Shechemite 
Pharisee,  who  simply  keeps  the  Law  for  what  he  can  profit  thereby,  as  Shechem 
(Gen.  xxxiv.  19).  2.  The  tumbling  Pharisee,  who,  in  order  to  appear  humble  before 
men,  always  hangs  down  his  head,  and  scarcely  lifts  up  his  feet  when  he  walks,  so 
that  he  constantly  tumbles.  3.  The  bleeding  Pharisee,  who,  in  order  not  to  look 
at  a  woman,  walks  about  with  his  eyes  closed,  and  hence  injures  his  head  fre- 
quently, so  that  he  has  bleeding  wounds.  4.  The  mortar  Pharisee,  who  wears  a 
cap  in  the  form  of  a  mortar,  to  cover  his  eyes,  that  he  may  not  see  any  impurities 
and  indecencies.  5.  The  what-am-I-yet-to-do  Pharisee,  who,  not  knowing  much 
about  the  Law,  as  soon  as  he  does  one  thing  asks,  What  is  my  duty  now  ?  and  I  will 
do  it.  6.  The  Pharisee  from  fear,  who  keeps  the  Law  because  he  is  afraid  of  a 
future  judgment.  7.  The  Pharisee  from  love,  who  obeys  the  Lord  because  he  loves 
Him  with  all  his  whole  heart. "    Kitto. 

2,1.,  22.  not  kill,*  a  most  obvious  command;  judgment,"  =  the  lower  court 
of  23  judges,  having  power  of  life  and  death.  Raca,  "  a  term  of  strong  reproach; 
equivalent  to  'a  vile  worthless  fellow.^  "^  So  Lightfoot:  "  A  word  used  by  one  that 
despiseth  another  with  the  highest  scorn:  very  usual  with  the  Hebrew  writers,  and 
very  common  in  the  mouth  of  the  nation.  A  king's  daughter  was  married  to  a 
worthless  fellow.  He  commanded  her  to  stand  by  him,  and  to  be  his  butler.  To 
whom  she  said,  '  Raca,  I  am  a  king's  daughter.' "  council,  the  Sanhedrim, 
the  highest  court  of  the  Jews,  fool,  "  a  term  expressive  of  the  greatest  abhor- 
rence, equivalent  to  '  thou  impious  wretch,'  for  in  the  language  of  the  Hebrews, 
foUy  is  equivalent  to  impiety."  This  was  because  impiety  was  the  greatest  of 
follies.  "  But  what  was  there  more  grievous  in  the  word  fool  than  in  the  word 
Raca  ?  Let  Solomon  be  the  interpreter,  who,  everywhere,  by  a  fool,  means  a 
wicked  and  reprobate  person;  foolishness  being  opposed  to  spiritual  wisdom. 
'Raca'  denotes,  indeed,  'morosity  and  lightness  of  manners  and  life;  hwt  fool 
judgeth  bitterly  of  the  spiritual  and  eternal  state,  and  decreeth  a  man  to  certain  de- 
struction." Lightfoot.  Ps.  liii.  1,  might  be  quoted  to  illustrate  the  force  of  the 
word.     "  The  fool  hath  said  in  his  heart  there  is  no  God." 

32,  24. — gift,*  act  of  external  worship.  Whatever  was  brought  to  the  altar 
was  a  gift,  rememberest,  and  try  to  remember;  as  you  do  not  there  forget  how 
much  God  has  against  you.  brother  .  .  aught,  you  having  offended,  or 
injured  him.  "It  is  not  enough  to  say,  I  have  naught  against  him,  and  so  justify 
myself."  go  .  .  way,  "  The  important  thing,  is  to  p-o  to  ^^2/ SroiAer,  not  with 
the  feet,  but  with  the  heart."    Augustine. 

George  the  Fourth,  wishing  to  take  the  sacrament,  sent  for  the  Bishop  of  Win- 
chester to  administer  it.  Tlie  messenger  having  loitered  by  the  way,  a  considerable 
time  elapsed  before  the  Bishop  arrived,  and  some  irritation  had  been  manifested  by  the 
King.  On  the  arrival  of  the  prelate,  his  Majesty  immediately  rang  his  bell,  and 
commanded  the  attendance  of  the  messenger.  On  his  entering  the  room,  he  rebuked 
him  sharply,  and  dismissed  him  from  his  service.  Having  done  this, he  addressed  the 
Bishop  thus: — "Now,  my  lord,  if  you  please,  we  will  proceed."  His  lordship,  with 
great  mildness,  but  at  the  same  time  with  firmness,  refused  to  administer  the  sacra- 
ment whilst  any  irritation  or  anger  toward  a  fellow-creature  remained  on  the  mind 
of  his  Majesty,  who,  suddenly  recollecting  himself,  said,  "My  lord,  you  are  right;" 
and  then  sent  for  the  offending  party,  whose  forgiveness  and  restoration  to  favor  he 
pronounced  in  terms  of  great  kindness  and  condescension. 

25,  26.  AgreCj-'^come  to  an  understanding,  have  a  prompt  settlement,  adver- 
sary, the  complainant;  whose  case  is  God's  as  far  as  it  is  just.     "  Adversary  "  may 


Chap.  V.  27—32. 


MATTHEW. 


29 


mean  one  ag.  whom  we  harbor  the  resentment  wh.  keeps  us  fr.  the  K.  of  God. 
Cambridge  Bible,  uttermost  farthing-,  "  agree,  for  law  is  costly."  "Lawsuits 
consume  time,  money,  rest,  and  friends."  "Many  ortences  are  great  and  heinous 
only  in  the  light  of  a  ruffled  fancy,  and  not  in  themselves.  The  delay  of  a  few 
moments  has  set  many  afiFronts  in  a  juster,  milder  light,  and  prevented  violence 
and  revenge." 

"The  soft  answer  is  the  lightning  conductor,  that  averts  danger  from  the  build- 
ing over  which  it  is  placed.  The  Roman  battering-ram,  when  it  had  nearly  eflected 
a  breach  in  walls  of  solid  stone,  was  often  baffled  by  bags  of  chatt",  and  beds  of 
down,  skilfully  spread  out  to  receive  its  stubborn  blow."    Ai-not. 

27,  28.  l/ooketh,  the  lust  of  the  eye."  heart,  "God  beholds  the  heart,  in 
wh.  alas!  what  thoughts  will  notarise."  "For  by  these  loopholes  of  lust  and  win- 
dows of  wickedness,  the  devil  windeth  himself  into  the  soul.  .  ,  .  The  eye  is 
the  light  of  the  body,  saith  our  Saviour,  and  yet  by  our  abuse,  this  most  lightsome 
part  of  the  body  draweth  many  times  the  whole  soul  into  darkness.  Sight  is  a 
deceitful  sense,  therefore  bind  it  to  the  good  abearance ;  call  it  from  its  outstrays, 
check  it,  and  lay  God's  charge  upon  it  for  the  future."     Trapp. 

"  Mr.  Millar  asked  a  blind  man  if  he  had  no  wish  for  his  sight  to  be  given  him ; 
he  answered  boldly,  'No;  because  Jesus  says,  "If  thine  eye  offend  thee,  pluck  it 
out,  and  cast  it  from  thee."  God  probably  saw  that  mine  eyes  would  offend  me,  so 
as  to  endanger  my  soul,  and  so  He  has  prevented  this  great  evil,  by  plucking  them 
out  Himself.  For  this  I  praise  Him,  and  I  do  not  wish  to  see ;  '  and  quoting  Matt.  v. 
29,  he  added,  '  God,  in  depriving  me  of  my  sight,  has  surely  done  it  with  a  view  to 
sanctify  my  heart;  therefore  I  thank  him  for  it.' " —  "You  can't  prevent  the  devil 
from  shooting  arrcws  of  evil  thoughts  into  your  heart;  but  take  care  that  you  do  not 
let  such  arrows  stick  fast  and  grow  there.  Do  as  a  good  old  man  of  past  times  has 
said:  '  I  can't  prevent  a  bird  fi'om  flying  over  my  head,  but  I  can  prevent  him  from 
making  a  nest  in  my  hair.'"  Luther.  Remember  that  the  means  of  keeping  im- 
proper thoughts  out  of  our  minds,  is  to  keep  them  filled  with  good  thoughts.  (Gal.v.l6.) 

29,  30.  right  eye,*  most  valued  organ  of  sense;  oft.  an  instrument  of  sin.<^ 
Great  blessings,  by  abuse,  may  become  great  curses,  offend, — Rev.  Ver.  "caus- 
eth  thee  to  stumble."  So  in  v.  30.  profitable,  in  the  end,  though  painful  now.'' 
right  hand,  not  eye  alone,  but  hand,  or  any  precious  thing  that  becomes  an  occa- 
sion of  sin. 

Some  temptations  are  against  my  retirement,  against  my  prayers,  against  my 
possession  and  enjoyment  of  Christ,  against  peace  in  life,  comfort  in  death,  against 
time,  eternity  and  all  my  hopes.  Thos.  Adam. — The  metaphor  is  from  chirurgeons, 
whose  manner  it  is,  when  the  whole  is  in  danger  by  any  part,  to  cut  it  off  lest  all 
perish — v.  29  comp.  with  Eph.  v.  29.  "This  latter  text  is  literally  true;  it  is  human 
nature,  and  every  man's  experience  responds  to  it;  the  former  is  obviously  figura- 
tive and  denotes  that  sins,  as  dear  from  preference,  and  as  near  from  association  as  a 
right  eye,  must  be  renounced  and  put  away  at  any  sacrifice  or  pain."  Gumming. 
"  Of  Roger,  Bishop  of  Salisbury,  the  second  man  from  King  Stephen,  it  is  storied, 
that  he  was  so  tortured  in  prison  with  hunger  and  other  calamities  accompanying  such 
men,  ut  vivere  noluerit,  m,ori  nescieret,  live  he  would  not,  die  he  could  not.  This 
and  much  worse  is  the  case  of  those  that  are  cast  into  hell ;  they  seek  death,  but 
And  it  not;  they  desire  it,  but  it  fieeth  from  them."  Trapp. — In  the  bloody  reign 
of  Queen  Mary  of  England,  Abp.  Cranmer  became  obnoxious  to  her  persecuting 
spirit.  She  was  determined  to  bring  him  to  the  stake;  but  previously  employed 
emissaries  to  persuade  him,  by  means  of  flattery  and  false  promises,  to  renounce  his 
faith.  The  good  man  was  overcome,  and  subscribed  to  the  errors  of  the  Ch.  of 
Rome.  His  consc.  smote  him;  he  returned  to  his  former  persuasion;  and,  when 
brought  to  the  stake,  he  stretched  forth  the  hand  that  had  made  the  unhappy  signa- 
ture, and  held  it  in  the  flames  till  it  was  entirely  consumed,  frequently  exclaiming, 
"  That  unworthy  hand;  "  after  which  he  patiently  suflered  martyrdom,  and  ascended 
to  receive  its  reward. 

31,  32.  Divorcement,'  "Among  the  Arabians  at  the  present  day  divorce  is 
very  frequent,  on  the  most  trifling  occasions ;  and  takes  place  simply  by  word  of 
mouth,  the  husband  needing  only  to  say,  '  I  divorce  thee.'  The  law  of  Moses  placed 
a  powerful  restriction  on  this  practice,  by  requiring  a  written  document."  saving, 
Marriage  is  a  most  sacred  bond.  What  God  hath  joined  together  let  no  man  put 
asunder/  without  sufficient  reason,  causeth  adultery — by  inducing  her  to  con- 
tract another  marriage. 


A.D.  2S. 

When  thou  for- 
glvest,  the  man 
who  has  pureed 
thy  heart  stands 
to  thee  in  the  re- 
lation of  the  sea- 
worm,  that  per- 
forates the  shell 
of  the  mussel, 
wh.  straightway 
closes  th  wound 
with  a  pearl." 
Rlchter. 

adultery 

a  1  Jo.  ii.  16;  Job 
xxxi.  1;  Pr.  vi. 
25;  2Pe.  ii.  U. 
There  may  be 
guests  in  the 
house,  tho.  they 
look  not  out  of 
the  windows.  So, 
lust  in  the  heart 
when  outward 
life  pure.  D.  L. 
Mondy . 

One  of  the  most 
remarkable  laws 
of  Moses  is  that 
wh.  gave  power 
to  the  husband 
who  suspected 
his  wife,  of  exact- 
ing fr.  her  in  the 
temple  or  taber- 
nacle the  ordeal 
oath  (Nu.'V.  11  — 
31).  To  this  oath 
were  attached 
such  dreadful 
penalties,  that  a 
person  really 
guilty  could  not 
take  it  without 
betraying  h  e  r  - 
self. 

ti  Mk.  Ix.   47,   48 : 
Zee,  xl.  17. 
c  Ko.  vi.   13 ;    vii. 
5;  Col.  iii.  5;  Jas. 
iv.  1. 

d  Eg.  viil.  13;  1 
Cor.  ix.  27. 
"Every  one  must 
immediately  see 
that  the  eye  to  be 
pluwked  out  is 
the  eye  of  concu- 
piscence, and  the 
hand  to  be  cut 
off  is  the  hand  of 
violence  and  ven- 
geance i.e.  these 
passions  are  to 
be  checked  and 
subdued,  let  the 
conflict  cost  us 
what  it  may." 
Porteus.  Lycur- 
gus  884  B.C.,  pun. 
Ishedthe  adulter- 
er as  a  parricide. 
TheLocrians  an(3 
Spartans  tore  out 
his  eyes. 

divorce 

eDeu.  xxlv.l;  Jer. 
111.  1 ;  Mk.  X.  2-9. 
/Mk.  X.  8,  9; 
Matt.  xix.  9. 


30 


MATTHEW. 


Chap.  V.  33—4*. 


A.  D.  28. 

The  school  of 
Hillel  permitted 
a  man  to  put 
away  his  wife,  if 
he  saw  a  woman 
handsomer  than 
she,  or  if  she  dis- 
pleased in  her 
manners,  or  even 
in  dressing  his 
victuals ! 

oaths 

profane 
swearing 

a  Ex.  XX.  7;  Deu. 

V.  11;  Le.  xix.  12. 

6  Nu.  XXX  2. 

cMatt.  xxiil.  22; 

Is.  Ixvi.  1 ;  Jas.  v. 

12. 

dHeb.vl.  13;Deu. 

xxxii  10. 

e  1  Cor.  XV.  31 ;  2 

Cor  i.  18,23;  Gal. 

1.  20;  Ko.  i.  9. 

/  Rev.  X.  6. 

g  Col.  iv.  6. 

Swearing  on  the 
Gospel  first  used 
A.D.  528.  Intro- 
duced in  judicial 
proceedings  ab. 
600  Profane 
swearing  made 
punishable  by 
fine  to  a  laborer 
Is  ,  others  2s  ,  for 
first  offence ;  sec- 
ond, 43. ;  third, 
6s.  —6  William 
III.  169.5.  AlHr- 
mation  of  Quak- 
ers accepted  in- 
stead, 1696.  in- 
dulgence extend 
ed  to  other  Dis- 
senters In  Scot- 
land, 1865. 


revenge 

/iEx.xxl.24;  Deu. 

xix  21;  Le.  xxiv. 

19.  20. 

i  Num.  XXXV.  31, 

32. 

j  Lu.  vl.  29;    Pr. 

XX.  22;  Ro  xii.  17, 

19,  21 :  1  Cor.  vl.  7. 

fc  Jas.  V.  6;  1  Pet. 

11  20—23;  Is.  1.6; 

Lu   ill.  30. 

See  also 

Le.  xix.   18;    Pr. 

XX    22;  xxiv.  29; 

1  Th.  V.  15;  IPet. 

ill.  9. 

"  Revenge  hurts 

both  offerer  and 

8  u  ff  erer ;  as  we 

see  in  a  bee  wh . 

In  her  anger  los- 

eth  her  sting.and 

lives  a  drone  ever 

after."    Jip.  Hall. 

non-resistance 

I  Ac.  xll.  8;  Lu. 
XU.  37 ;  xvU.  8. 


33 — 37*  Forswear,"  commit  perjury,  by  declaring  falsely,  or  breaking  avow.* 
swear/  .  .  all.  have  too  much  reverence  for  God ;  and  for  truth.  Christ  is 
not  teaching  unlawfulness  of  oaths:  for,  1.  The  custom  has  divine  authority;"^  2. 
Was  followed  by  Apostle ;«  3.  By  Holy  Angel/  yea  .  .  nay/  speak  the  truth 
in  all  sincerity,  no  less,  no  more,  than  the  truth,  cometh  evil,  because  of  false- 
hood in  the  world;  and  in  the  individual,  hence  he  is  not  believed  even  on  oath.  A 
liar  will  hardly  respect  an  oath. 

Oaths  would  be  needless  if  men  loved  truth.  Judicial  oaths  a  proof  of  the  corrup- 
tion of  the  heart.  Profane  swearing,  reasons  against,  1.  It  is  mean:  2.  Vulgar; 
3.  Cowardly;  4.  Ungentlemanly ;  5.  Indecent;  6.  Foolish;  7.  Abusive;  8.  Venomous; 
9.  Contemptible ;  10.  Wicked.  The  young  learn  to  swear  by  the  use  of  opprobrious 
epithets  and  slang.  Many  words  used  by  them  by  wh.  it  is  assumed  swearing  is 
avoided,  are  oft.  but  the  utterance  of  a  heart  that  curses  in  thought,  and  fears  to 
express  itself. 

"No  people  that  I  have  ever  known  can  compare  with  these  Orientals  for  pro- 
faneness  in  the  use  of  the  names  and  the  attributes  of  God.  The  evil  habit  seems 
inveterate  and  universal.  When  Peter,  therefore,  began  to  curse  and  to  swear  on 
that  dismal  night  of  the  temptation,  we  are  not  to  suppose  that  it  was  something 
foreign  to  his  former  habits.  He  merely  relapsed,  under  high  excitement,  into  what 
as  a  sailor  and  fisherman,  he  had  been  accustomed  to  all  his  life.  The  people  now 
use  the  very  same  sort  of  oaths  that  are  mentioned  and  condemned  by  our  Lord. 
They  swear  by  the  head,  by  their  life,  by  heaven,  and  by  the  temple,  or,  what  is  in 
its  place,  the  Church.  The  forms  of  cursing  and  swearing,  however,  are  almost 
infinite,  and  fall  on  the  pained  ear  all  day  long."  Thomson. — Such  was  the  prevalent 
hypocrisy  that  the  Jews  thought  that  they  escaped  the  sin  of  perjury  if  in  their  oaths 
they  avoided  using  the  name  of  God.  One  of  the  Rabbinical  sayings  was  "  As  heaven 
and  earth  shall  pass  away,  so  passeth  away  the  oath  taken  by  them."  Our  Lord 
shows  that  a  false  oath  taKen  by  heaven,  by  earth,  or  by  Jerusalem  is  none  the  less  a 
profanation  of  God's  name. — The  boldest  blasphemers  are  often  the  greatest  cowards. 
"I  will  give  you  10  shillings," said  a  man  to  a  profane  swearer,  "if  you  will  go  into 
the  village  graveyard  at  12  o'clock  to-night  and  swear  the  same  oaths  you  have 
uttered,  when  you  are  alone  with  God."  "Agreed,"  said  the  man;  "an  easy  way 
to  make  10  shillings."  "  Well,  come  to-morrow,  and  say  you  have  done  it,  and  you 
shall  have  the  money."  Midnight  came.  It  was  a  night  of  great  darkness.  As  he 
entered  the  cemetery,  not  a  sound  was  heard;  all  was  still  as  death.  The  gentle- 
man's words  came  to  his  mind.  "Alone  with  God! "  rang  in  his  ears.  He  did  not 
dare  to  utter  an  oath,  but  fled  from  the  place,  crying,  "God  be  merciful  to  me  a 
sinner  '. " 

38,39.  eye  .  .  tooth,*  retributive  justice.  "In  rude  and  fierce  states  of 
society,  the  literal  execution  of  this  laiv  of  retaliation  may  have  been  the  best  safe- 
guard of  life  and  property."  No  instance  of  physical  retaliation  occurs  in  all  the 
Bible,  except  of  life  for  life.  And  as  no  ransom  might  be  taken  in  that  case,'  it  may 
have  been  in  lesser  injuries  as  among  the  Arabs  at  this  day.  resist  .  .  evil;-' 
by  extracting  the  utmost  penalty.  Rather  forgive  than  resent,  smite  .  . 
also,*  be  more  willing  to  submit  to  a  new  injury,  than  to  avenge  an  old  one. 

Laio  of  retribution. — 1.  Private  vengeance,  superseded  bylaw;  2.  Vengeance 
left  to  proper  authorities;  3.  Vengeance  left  to  the  Lord.  Love  to  enemies,  a 
weapon  of  spiritual  defence  against  them.  Sunshine  and  rain  preaching  toleration 
and  love. 

"You  may  have  read  of  a  real  instance  of  a  Spaniard,  who,  being  injured  by 
another  inhabitant  of  the  same  town,  resolved  to  destroy  him;  the  other  was 
apprised  of  this,  and  removed  with  the  utmost  secrecy,  to  another  town  where,  how- 
ever, he  had  not  been  long,  before  he  found  that  his  enemy  was  there.  He  removed 
in  the  same  manner  to  several  parts  of  the  kingdom,  remote  from  each  other,  but  in 
every  place  quickly  perceived  that  his  deadly  pursuer  was  near  him.  At  last  he 
went  to  South  America,  where  he  had  enjoyed  his  security  but  a  very  short  time, 
before  his  relentless  pursuer  came  up  with  him,  and  accomplished  his  pui'pose." 
J.  Foster. 

40 — 4a.  sue,  lit.  to  follow.  [Fr.  suivre ;  Lat.  sequor.]  Hon.  Judson  Har- 
mon, Atty.  Gen.  of  the  U.  S.,  in  the  "Youth's  Companion  "  of  Feb.  11,  1897,  says  our 
word  sue  is  derived  from  sequor,  to  follow,  bee.  originally  seekers  after  justice  had  to 
follow  the  king  about,  awaiting  oppy.  to  present  their  complaints,  coat,  tunic, 
inner  garment,  often  long,  worn  with  girdle,  girded  up  for  travel  or  work.'     cloak, 


Chap.  V.  43—45. 


MATTHEW. 


31 


mantle,  outer  wrapper,  not  to  be  taken  in  pledge."  mile  .  .  twain,  do  more 
than  is  claimed  or  reasonably  expected,  give  .  .  lend,  "  We  must  not  only 
refrain  fr.  revenge;  but  be  open-handed  in  doing  good.*  Even  those  who  are  under 
bondage  to  the  letter  of  the  former  precepts  must  allow  some  liberty  of  interpreta- 
tion and  discretion  of  application  here;  just  regard  being  had  to  the  merits  of  the 
receiver  and  the  means  of  the  giver.  For  indiscriminate  almsgiving  does  a  great 
deal  more  harm  than  good.  And,  as  a  general  rule,  no  one  ought  to  lend  what  he 
cannot  aflbrd  to  lose."     Conder. 

A  gentleman  who  had  been  successively  engaged  in  three  professions,  that  of 
minister,  physician  and  lawj'er,  was  asked  the  comparative  advantages  of  them  for 
acquiring  propertj^  He  replied,  "The  man  who  will  give  but  a  fourpence  to  save 
his  soul,  will  give  25  cents  for  relief  from  sickness,  and  $1.00  to  have  his  own  will." 
— In  the  East,  as  is  well  known,  much  of  the  traveling  is  performed  by  night,  and 
one  journeying  along  a  road  with  which  he  is  unacquainted,  is  in  the  habit  of  pro- 
curing a  guide  at  each  village  through  which  he  may  pass,  to  show  him  the  way  to 
the  next.  In  many  cases,  love  of  ease  is  preferred  to  love  of  emolument,  and  the 
guide,  when  applied  to,  makes  every  excuse  he  can  think  of  for  not  moving  from  his 
cot.  "  There  is  a  tiger  abroad  to-night,"  he  says.  Instances  are  not  wanting  in 
which  the  guide,  after  accompanying  the  traveler  a  few  hundred  feet  on  his  way,  has 
suddenly  disappeared,  and  run  at  full  speed  back  to  the  village.  Need  it  be  said 
that  a  guide,  imbued  with  the  spirit  of  the  Gospel,  would  act  difl'erently?  Legally 
compelled  only  to  show  a  traveler  on  to  the  next  village,  he  would,  if  no  new  guide 
were  there  readily  procurable,  himself  go  forward  another  mile  to  the  next  halting- 
place.  So  it  would  be  that  "  compelled  to  go  a  mile  "  with  a  traveler,  he  would  "go 
with  him  twain." 


<*  without  dissimulation. 
them,^  not  only 


43,  44.     hate     .     .     enemy,"  a  human  custom;   not  a  Divine  command. 
[The  Cauaanites  were  punished  as  enemies  of  God;  their  extermination  judicial,  Ge 
XV.  16,  cf.  Ps.  cxxxix.  21,  22.]    love    .    .    enemies 
bless,*  love  in  word,     do  good,-''  love  in  deed,     pray 
do  good  to  such  yourself,  but  intercede  with  God  on  their  behalf. 

The  human  custom. — 1.  Nurses  the  devil  within  us;  2.  Makes  the  breach 
wider;  3.  Inflicts  the  greatest  damage  upon  our  enemy,  by  tempting  him  to  re- 
newed hostility.  TJie  Divine  Law:  would,  if  obeyed,  1.  Make  an  end  of  animosi- 
ties; 2.  Multiply  the  number  of  our  friends;  3.  Put  an  end  to  war;  4.  Fill  the 
world  with  the  spirit  and  the  blessings  of  peace. 

A  few  poor  Cherokee  women,  who  had  been  converted  to  Christianity,  formed 
themselves  into  a  society  for  the  propagation  of  the  Gospel,  which  was  now  become 
so  dear  to  them.  The  produce  of  the  first  year  was  about  ten  dollars,  and  the 
question  was — to  what  immediate  object  this  should  be  applied  ?  At  length  a 
poor  woman  proposed  that  it  should  be  given  to  promote  the  circulation  of  the 
Gospel  in  the  Osage  nation ;  "  For,"  said  she,  "The  Bible  tells  us  to  do  good  to  our 
enemies  (Matt.  v.  44);  and  I  believe  the  Osages  are  the  greatest  enemies  the 
Cherokees  have"  (Lu.  vi.  28).  Mr.  Burkitt  observes  in  his  journal,  that  some  per- 
sons would  never  have  had  a  particular  share  in  his  prayers  but  for  the  injuries  they 
had  done  him  (Matt.  v.  7,  23,  24). — "Have  you  seen  what  steps  he  has  ascended, 
and  how  he  has  placed  us  on  the  very  summit  of  virtue  ?  The  first  step  is,  not  to 
begin  injuring;  the  second,  after  injury  has  been  begun,  not  to  defend  yourself 
against  the  injurer  by  like  actions;  the  third,  not  to  inflict  on  the  wrongdoer 
that  which  one  has  sufl'ered,  but  to  keep  quiet;  the  fourth,  even  to  yield  oneself  to 
suffer  evil ;  the  fifth,  to  yield  even  more  than  he  who  did  the  evil  wishes ;  the  sixth,  not 
to  hate  him  who  does  these  things;  the  seventh,  even  to  love  him;  the  eighth,  even  to 
do  him  good;  the  ninth,  even  to  pray  to  God  for  him.  Have  you  seen  the  height  of 
Christian  philosophy  ? "     Chrpsostom. 

"  To  do  him  any  wrong  was  to  beget 
A  kindness  from  him ;  for  his  heart  was  rich. 
Of  such  fine  mold  that  if  you  sowed  therein 
The  seed  of  Hate,  it  blossomed  Charity." 

45.  children  .  .  Father,*  ea.  like  the  father  of  all.  All  like  ea.  other. 
Family  likeness.  Spiritual  likeness,  ill.  by  physical  resemblance  of  human  house- 
holds, sun  .  .  rain,  on  what  immense  varieties  of  moral  character  do  the 
same  sunshine  and  shower  fall. 


a  Ex.  xxii  ^6,  27. 
b  Deu.  XV.  7—11; 
Pr.  six.  17;  Lu. 
vi.  34;  Pr.  iii.  28; 
Gal.  vl.  10;  Heb. 
xlii.  16;  1  Jo.  iii. 
17. 

"Alas!  how  many 
causes  that  can 
plead  well  for 
themselves  In  the 
courts  cif  West- 
minster: and  yet 
in  the  general 
court  of  the  uni- 
verse, and  tree 
soul  of  man, 
have  no  words  to 
utter."     Carlyle. 

"  Laws  are  like 
cobwebs, wh  may 
catch  small  flies, 
but  let  wasps  and 
hornets  break 
through."  Siviff. 
A  lawyer  is  "a 
learned  gen  tie- 
man, who  rescues 
your  estate  fr. 
your  enemies, 
and  keeps  it  him- 
self." Brougham . 
"The  English 
laws  punish  vice; 
the  Chinese  laws 
do  more,  they  re- 
ward  virtue." 
Goldsmith. 

conduct 
towards 
enemies 

c  1    S.    xxiv.  ;  19 ; 
Deu.  XXV.  19. 
d  Ro.  xii.  20,  21. 
e  1  Cor.  iv.  12,  13; 
1  Pe.  ii.  23;  iii.  9; 
Ko.  xii.  14. 
/IS.  xxiv.  17 ;  Ps. 
vii.  4. 

g  Lu.  xxiii.  34; 
Ac.  vii.  60. 
"  It  was  said  of 
Archbishop 
Cranmtjr,  that 
the  way  to  make 
him  a  friend 
was  to  do  him 
an  ill  turn;  so 
many  did  he 
serve  who  had 
disobliged  him  " 
"  Kevenge  is  an 
act  of  passion ; 
vengeance  of  jus- 
tice: injuries  are 
revenged,  crimes 
are  avenged  " 
Johnson.  "He 
who  studieth  re- 
venge keepeth 
his  own  wounds 
green."     Bacon. 

hEp.  V.  1;  Matt, 
vi.  9;  Lu.  vi.  35;  1 
Jo.  iii.  10. 
The  same  idea  is 
presented  by  -Sen- 
eca; "If  you  imi- 


32 


MATTHEW. 


Chap.  V.  46 — 48. 


A.D.  28. 

tate  the  gods, 
give  benefits 
even  to  the  un- 
grateful; for 
even  to  abandon- 
ed wretches  the 
sun  arises,  and 
to  pirates  the 
seas  lie  open." 
"'What  can 
Jesus  do  for  you 
now  ?'  said  one  to 
his  slave,  whom 
he  was  flogging. 
■  Him  teach  me 
to  forgive  you, 
massa,'  was  his 
reply."  Fhiiipps. 

a  Deu.  xxxil.  41 ; 
Ps.  liv.  5;  2  Tim. 
Iv.  14. 

/<  Matt.  Ix.  12. 
c  Lu.  xii.  48. 

Keward,  to  re- 
quite, without 
reference  to  good 
or  evil.  O.  Fr. 
regankr,  to  allow ; 
regardtz,  fees, 
diies;  or  re.  In 
return,  and  old 
Fr.  guerdon  or 
guerredon.  P  u  b  - 
llcan,  fr.  L.  />m6- 
licanus:  one  whe 
farmed  the  pn'i- 
lie  taxes.  This 
word  came  into 
English  with  the 
trans,  of  the  Bi- 
ble. "How  like  a 
fawning  publican 
lie  loolis."  Shake- 
speare. 

Salute,  lit.  to  wish 
heath  to.  L  salu- 
to, —  atum,  fr.  .stt- 
liis,  salutis.  See 
"Topics,"  ii.  52. 

d  Ge.  xvll.  1 ;  Le. 
xi.44;  1  Pet.  1.15, 
16;  Jas.  i.  4;  iii  2. 
e  Ep.  iv.  32;  Col. 
iv.  12;  2  Cor.  xlii. 
9;  1  Pet.  V.  10; 
Heb.  xlii.  21 ;  Phi. 
ill.  12—14. 
Perfect :  to  do  thor- 
ougMy,  or  c O m - 
pletely.  L.  per- 
feclm,  pa.  p.  of 
perficio — per,  thor- 
oughly, and /cio, 
to  do. 

The  serene  beau- 
ty of  a  holy  life  is 
the  most  7>ower- 
ful  Infl.  In  the 
world,  next  to  the 
might  of  God.  D. 
L.  Moody. 


CliihJre))  of  God. — 1.  Like  their  Father,  they  care  for  the  world;  2.  They  briug 
it  sunshine  and  rain;   3.  In  their  Father  they  are  liid  from  the  world. 

An  old  man,  of  the  name  of  Guyot,  lived  and  died  in  the  town  of  Marseilles;  he 
amassed  a  large  fortune  by  the  most  laborious  industry  and  the  severest  habits 
of  abstinence  and  privation.  The  populace  pursued  him,  whenever  he  appeared, 
with  hootings  and  e.Yecrations.  In  his  will  there  were  found  the  following  words: — 
"  Having  observed,  from  my  infancy,  that  the  poor  of  Marseilles  are  ill  supplied 
with  water,  which  can  only  be  purchased  at  a  great  price,  I  have  cheerfully  labored 
the  whole  of  my  life  to  procure  for  them  this  great  blessing;  and  I  direct  that  the 
whole  of  my  property  shall  be  laid  out  in  building  an  aqueduct  for  their  use." 

46,  47.  reward."  note,  in  any  special  satisfaction  of  mind,  in  the  end  in  the 
special  ai)proval  of  God;  and  what  special  regard  fr.  them  who  are  loved,  and  who 
loved  you.  An  enemy,  loved,  has  reason  for  thankfulness,  publicans,  a  prover- 
bial term  for  sinners,' salute,  "Jews  did  not  salute  Gentiles;  Mohammedans  do 
not  salute  Christians  in  the  East."  taore  .  .  others,"  than  common  men  who 
are  bound  by  ordinary  laws. 

I.  Disciples  hare  to  do  more  than  others. — 1.  Maintain  the  Christian  life;  2. 
Extend  tiie  cause  of  Christ.  II.  They  are  able  to  do  more  than  others. — 1.  They 
are  in  alliance  with  God;  2.  They  have  more  light  and  knowledge;  3.  They  have 
more  moral  power.  III.  More  expected  of  them  than  of  others. — 1.  By  their 
Saviour ;    2.  By  the  world ;   3.  By  their  own  consciences. 

An  infidel  who  censured  an  imperfect  Christian,  was  asked  whether  the  fact  that 
a  Christian  was  condemned  for  what  was  no  reproach  to  an  infidel,  was  not  an  argu- 
ment in  favor  of  the  Christian  religion  ?  If  it  were  not  better,  and  led  its  adherents 
to  profess  more,  why  should  more  be  expected  of  it  ? — An  atheist  being  asked  by  a 
professor  of  Christianity,  "How  he  could  quiet  his  conscience  in  so  desperate  a 
state  ?"  replied,  "As  much  am  I  astonished  as  yourself,  that  believing  the  Christian 
religion  to  be  true,  you  can  quiet  your  conscience  in  living  so  much  like  the  world. 
Did  I  believe  what  you  profess,  I  should  think  no  care,  no  diligence,  no  zeal 
enough."  Alas  !  that  there  should  still,  by  Christians,  be  so  much  cause  given  for 
the  astonishment  of  Atheists  ! 

48.  perfect,**  as  connected  with  preceding,  this  would  seem  to  =  perfect  in 
love  to  all.*  "  Nothing  less  than  perfection  can  fully  accomplish  one  of  these  com- 
mands of  Jesus."  "But  why  is  such  an  unattainably  lofty  standard  set  up  for 
creatures  so  imperfect  and  weak  ?  Ans.  The  goal  is  not  brought  to  the  racers,  but 
the  racers  must  strive  to  reach  the  goal."  "Complete  in  yr.  love  for  others;  not 
one-sided  or  exclusive." 

Eusebius  tells  us  that  Constantine's  sons  "put  on  their  father's  fashions,  and  did 
exactly  resemble  him;"  of  Irenaeus  he  tells  us  that  "he  expressed  to  the  life  the 
learning  and  virtues  of  his  master  Polycarp."  It  were  hapi)y  for  us  (and  we  must 
labor  for  it)  if  we  could  pass  into  the  likeness  of  the  heavenly  pattern. — A  follower 
of  Mr.  Wesley  once  asked  the  Rev.  Mr.  Dunn,  of  Portsea,  whether  he  thought  a  state 
of  sinless  perfection  attainable  in  this  life?  Mr.  D.  replied,  "Let  us,  my  friend, 
seek  after  it  as  eagerly  as  if  it  were  attainable." 

Dr.  Arnold,  of  Rugby,  gives,  in  one  of  his  letters,  an  account  of  a  saintly  sister. 
For  20  years,  through  some  disease,  she  was  confined  to  a  kind  of  crib;  never  once 
could  she  change  her  position  for  all  that  time.  "And  yet,"  said  Dr.  Arnold,  "I 
never  saw  a  more  perfect  instance  of  the  i)ower  of  love  and  of  a  sound  mind. 
Intense  love,  almost  to  annihilation  of  selfishness;  a  daily  martyrdom  for  20  years, 
during  which  she  adhered  to  her  early-formed  resolution  of  never  talking  about  her- 
self; enjoying  everything  lovely,  graceful,  beautiful,  high-minded,  whether  in  God's 
works  or  man's,  with  the  keenest  relish ;  inheriting  the  earth  to  the  fulness  of  the 
promise ;  and  preserved  through  the  valley  of  the  shadow  of  death  from  all  fear  of 
impatience,  and  from  every  cloud  of  impaired  reason  which  might  mar  the  beauty 
of  Christ's  glorious  work.  May  God  grant  that  I  might  come  within  a  hundred 
degrees  of  her  place  in  glory  !" 


Chap.  vl.  1—6. 


MATTHEW. 


33 


CHAPTER  TEE  SIXTH. 

I — 4.  take  heed,"  an  oft  repeated  exhortation,  app.  to  many  things  =  be 
cautious.  alms. — This  should  be  "righteousness"  as  in  Eety.  Ve7\  seen,* 
Augustine  likens  those  who  boast  of  their  good  deeds  to  the  foolish  hen,  who  has 
no  sooner  laid  her  egg,  than  by  her  cackling  she  calls  some  one  to  take  it  away. 
trumpet,"  Rabbi  Abba  is  held  up  as  a  pattern  in  the  Talmud.  To  avoid  sham- 
ing the  poor,  he  carried  a  bag  of  alms  on  his  back,  fr.  wh.  they  might  help  them- 
selves! This  ostentatious  spirit  is  forbidden  under  the  fig.  of  a  trumpet,  left 
hand  .  .  right,  modest  privacy,  no  self-appropriation  of  merit,  seeth 
secret,"*  He  both  is  in  secret,  acts  in  secret,  and  approves  things  done  in  secret. 
To  do  alms  in  secret,  is  to  offer  a  double  sacrifice,  openly,''  "  The  men  who  give, 
are  the  men  who  prosper  "  in  this  world  and  the  next. 

"  Ye  take  up  your  wages  all  aforehand.  Fruit  by  the  wayside  seldom  resteth 
till  it  be  ripe.  The  hypocrite  layeth  up  his  wages  in  the  eyes  and  ears  of  men,  wh. 
is  a  chest  that  hath  neither  lock  nor  key  to  keep  it.  Let  thy  alms  be  secret,  unless 
thou  set  light  by  thy  reward,  as  Esau  did  by  his  birthright;  unless  thou  holdest 
heaven  hardly  worth  having,  and  art  of  that  carnal  cardinal's  mind  (Card.  Burbon) 
who  preferred  his  part  in  Paris  before  his  part  in  Paradise."  Trapp. — If  a  man 
gives  to  have  the  reputation  of  giving,  he  commonly  gets  that  reputation.  He 
ought  to  be  satisfied.  He  has  given  for  a  certain  reward,  and  received  it.  He  has 
no  more  right  to  look  for  another  reward  hereafter,  than  a  man  who  sells  a  barrel 
of  flour  for  an  agreed  price  has  to  look  for  a  vote  of  thanks  or  a  present  of  honey 
from  the  family  using  that  flour.  '  One  thing  or  the  other — cash  or  credit — when 
you  make  a  sale.  If  a  customer  pays  you  your  price  on  your  delivery  of  the  goods, 
don't  make  any  charge  against  him  for  what  he  has  taken.  That  account  is  bal- 
anced, closed. 

"  Ben  Adam  had  a  golden  coin,  one  day, 
Which  he  put  out  at  Interest  with  a  Jew. 
Year  after  year,  awaiting  him  it  lay. 

Until  the  double  coin  two  pieces  grew. 
And  these  two,  four — 30  on  till  people  said, 
'  How  rich  Ben  Adam  is ! '  and  bowed  the  servile  head. 

"  Ben  Selim  had  a  golden  coin  that  day. 

Which  to  a  stranger  asking  alms  he  gave. 
Who  went  rejoicing  on  his  unknown  way. 

But  Selim  died,  too  poor  to  own  a  grave; 
But  when  his  soul  reached  heaven,  angels  with  pride 
Showed  him  the  wealth  to  which  his  coin  had  multiplied." 

5.  prayest,  askest  earnestly,    standing,  posture  right,  motive  wrong./ 

"  The  richest  saint  must  be,  and  is,  a  humble  beggar  at  grace's  door  all  his  days ; 
and  Christ  is  the  Lord  of  the  house,  and  the  dispenser  of  the  alms ;  and  as  the  alms 
is  too  good  not  to  be  patiently  waited  for,  so  the  Lord  is  too  good  and  too  great  to 
be  quarrelled  with,  and  never  did  a  believer  get  any  good  by  complaining  of  Him. 
Complain  to  Him,  and  pray  and  ask  largely,  but  still  with  faith  and  patience. 
Knock  at  His  door,  but  stay;  and  bless  Him  that  ever  He  gave  you  any  crumbs  of 
His  grace:  mix  your  prayers  for  new  wanted  grace  with  praises  for  His  old  dis- 
pensed grace.  Christ  loveth  you,  and  hath  proved  it.  Believe  it  and  bless  Him  for 
it,  and  wait  for  His  renewing  His  love  to  you;  and  in  due  time  you  will  find  that  He 
will  not  only  answer,  but  out-do  your  desires  to  Him,  and  all  your  expectations  from 
Him."     Traill. 

Such  was  the  ostentatious  devotion  of  the  Pharisees,  that  retirement  and  privacy 
were  not  considered  either  as  necessary  or  desirable  in  prayer.  This  part  of  their 
conduct  is  still  imitated  by  many  persons,  especially  among  the  Mahomedans.  An 
aged  Turk  is  particularly  proud  of  a  long  flowing  white  beard,  a  well-shaved  cheek 
and  head,  and  a  clean  turban ;  and  may  be  often  seen  mounted  on  a  stone  seat,  with 
a  bit  of  Persian  carpet,  at  the  corner  of  the  streets,  or  in  front  of  the  bazaars, 
reading  the  Koran  or  saying  his  prayers. 

6.  closet,' secret  place,  or  chamber.*  secret,  see  v.  4.  openly,  there  is  a 
secret  reward  in  prayer,  as  peace,  calm,  inward  strength,  and  the  joy  of  communion: 
and  an  open  reward  of  wh.  the  discovery  is  reserved  for  "  that  day."* 

A  young  lady  was  taking  a  pleasant  walk  one  summer  day  in  a  deeply-shaded 
woodland ;  and,  being  weary,  sat  down  to  rest,  on  a  secluded  mossy  bank  near  the 


A.D.  28. 

"of  your  Father" 
The  Grk 

means  "with," 
"by  the  side  of." 
"No  reward 
awaiting  you  by 
the  side  of  your 
Father.  Vincent. 
cEx.  X.  28;  xxxiv. 
12;  De.  iv.  9;  xii. 
13,  etc.  1  S.  xix. 
2;  1  Tim.  iv.  16; 
Mai.  ii.  1.5,  16  ; 
Matt,  xviii.  10  ; 
Mk.  iv.  24  ;  Ac. 
xxii.  26,  etc. 
a  Jo.  V.  44;  xii.  43. 
h  Ro.  xii.  8. 
c  1  Ch.  xxviii.  9; 
Kev.  ii.  23;  Jer. 
xvii.  10;  Heb.  iv. 
13. 

d  Matt.  XXV.  34— 
40. 

"There  may  in- 
deed be  circum- 
stances which 
suggest  or  even 
require  a  certain 
measure  of  pub- 
licity, for  the 
sake  of  the  ob- 
ject or  cause  to 
which  gifts  are 
devoted;  but  so 
far  as  the  giver 
is  concerned,  the 
more  absolute 
the  secrecj'  the 
better."  Alms.A.- 
S.  almes,  almesse; 
old  Fr.  aumosne; 
Gk.  ehemosyne — 
eleos,  compassion. 
Trench,  "Study 
of  Words,"  134. 
Trumpet,  F  r . 
trompette;  It. 
trombetta. 


22; 


prayer 


el  K.  viii. 
Mk.  xi,  23. 
Ge.  xlix,  18;  Ps. 
xxvii.  14;  Is.  xl. 
31;  ^lix  23. 
Pray,  Fr.  prier  ; 
L.  precor ;  akin  to 
Sans,  prachh,  to 
ask.  Origin  of 
prayer  (Ge.  iv.26), 
3875  B.C.  Mode  of 
praying  withface 
to  the  East  insti- 
tuted by  Pope 
Boniface  II.,  A.D. 
532.  Prayers  for 
the  dead  first  in- 
troduced into 
ChristlanChurch 
ab.  A.D.  190,  Euse- 
bius.  |Prayers  to 
Virgin  Mary  and 
saints  introduc- 
ed by  Pope  Greg- 
ory, A.D.  593. 

/  Matt.  xlv.  23;  2 

K.  iv.  33. 

g  Is.     xxvi.      20; 

Matt.    xxiv.     26; 

Dan.  vi.  10. 

h  Jas.  V.  16 ;   1  Jo. 

v.  14—16. 


34 


MATTHEW. 


Chap.  vi.  7—9. 


Closet  =  a  little 
close,  or  enclosed 
place,  hat. daiuto, 
clausula:  whence 
close,  cloister. 


a  Ge  xxiv.  63. 
'  Ps.  iv.  i,  Ixxvii. 
6. 

c  Matt.  xlv.  23. 
d  Ac.  X  9. 
e  J.  K  XX.  2;  Is. 
xxxviii.  2 
/  i  K.  sviii.  26. 
'It  Is  not,  then, 
repetition,  but 
•  lUiK  reijetitlon,' 
—empty  ol  heart, 
of  desire,  ol  hope 
— that  is  here  re- 
buked not  much 
prayer,  but 
'  much  speak- 
ing,'  the  folly  of 
supposing  that 
the  mere  -saying' 
of  prayers  is  of 
any  use  apart 
from  the  emo- 
tions  of  the 
heart." 


g  Is.  Ixv  24;  Da. 
ii.  21—23. 
In  Undes.  a  prov. 
of  Little  Thibet, 
they  say  their 
prayers  thus :  A 
large  hollow  cyl- 
inder,  like  a 
drum,  is  erected, 
within  which  is 
placed  all  the 
written  prayers, 
and  then  it  is  set 
going  by  being 
whirled  round  its 
own  axis,  thus 
saving  the  trou- 
ble of  repeating 
them. 


The  I/ord's 
Prayer 

Lu.  ri.  2—4. 
h  Ro  viii.  15. 
.S'ec  various  terts  on 
prayer  for  addition- 
al Ulus. 

"Our  Lord  hands 

to  us  this  pearl  of 
great  price,  this 
pure.st  crystal  of 
devotion,  to  he  a 
possession  of  His 
people  for  ever, 
never  to  1  se  Its 
lustre  through 
millenniums  of 
daily  use,  its 
beauty  and  pre- 
ciousnoss  be- 
coming more  and 
more  manifest  to 
each  successive 
generation." 


summit  of  a  hill.  Presently  she  heard  a  voice  as  of  one  engaged  in  earnest  con- 
versation, and  on  advancing  a  step  or  two,  she  saw  good  Deacon  M.  coming  leisurely 
up  the  hill,  the  reins  hanging  loosely  over  his  horse's  neck.  "What  can  he  be 
talking  about  so  earnestly  to  himself  ?"  she  thought;  but,  directlJ^  she  heard  the 
voice  of  prayer,  and  the  words  which  God's  providence  caused  to  be  especially  im- 
pressed upon  her  mind  were  these:  "  O  Lord,  have  mercy  on  the  dear  youth  of  this 
place."  The  good  old  man  rode  on,  but  the  voice  of  prayer  was  heard  after  he  had 
disappeared  from  view  in  the  leafy  depths  of  the  forest. — Mr.  Read,  in  one  of  his 
missionary  excursions,  says: — "I  perceived  a  farmer's  little  girl,  of  5  years  old,  con- 
stantly going,  as  secretly  as  she  could,  behind  a  bush.  Coming  to  my  wagon,  I  said, 
'  What  do  you  do  so  often  behind  the  bush  ? '  '  I  go  to  pray,  sir.'  '  To  whom  do  you 
pray?'  'To  Christ.'  'What  do  you  ask  from  Christ?'  'I  ask  for  grace.'  To 
another  child  of  her  age,  I  said,  '  I  hear  you  often  pray;  what  do  you  pray  for  ? '  '1 
say,  Lord  Jesus,  here  lies  a  poor  sinful  child  at  Thy  feet;  Lord,  be  gracious  to  me, 
and  give  me  grace  and  Thy  Holy  Spirit;  forgive  me  all  my  sins.'" — Prayer  is  the 
rope  in  the  belfry;  we  pull  it  and  it  rings  the  bell  up  in  heaven.  Keep  on  pulling 
it,  and  tho.  you  cannot  hear  it  ring,  depend  upon  it  it  can  be  heard  in  the  tower  of 
heaven.  Christmas  Evans.  "No  man  can  hinder  our  private  addresses  to  God ; 
every  man  can  build  a  chapel  in  his  breast,  himself  the  priest,  his  heart  the  sacrifice, 
and  the  earth  he  treads  on  the  altar."  I.  Taylor.  "Isaac's  closet  was  a  field." 
David's  closet  was  his  bed-chamber.''  Our  Lord's  closet  was  a  mountain. <=  Peter's 
closet  was  a  house-top."*  Hezekiah's  closet  was  turning  his  face  towards  the  wall  * 
and  praying  unto  the  Lord.    Bickersteth. 

7,  8.  vain  repetitions/  unmeaning  tautology,  idle  babbling,  empty  round  of 
phrases  recited  parrot-like,  "  and  endless  tumult  and  hubbub  of  words,  is  often  sub- 
stituted for  the  unspeakable  utterances  of  the  spirit."  "He  who  multiplies  his 
prayers,"  say  the  Rabbis,  "  is  sure  of  a  hearing;  "  ill.  by  Rom.  Cath.  repetitions  of 
pater  nosters,  creeds,  aves,  etc.  knoweth,*  "We  are  to  pray,  not  that  we  may 
teach  the  Father,  but  worship  Him."  "  He  has  already  in  its  [the  order  of  nature] 
arrangement  provided  for  the  answer  of  every  prayer,  as  generally  for  every  foreseen 
expression  of  human  freedom,  and  for  every  necessity  of  Hi3  creatures  known  to 
Him  fr.  eternity."    Stier. 

"More  things  are  wrought  by  prayer 
Than  this  world  dreams  of.    Wherefore  let  thy  voice 
Rise  like  a  fountain  for  me  night  and  day. 
For  what  are  men  better  than  sheep  or  goats. 
That  nourish  a  blind  life  within  the  brain. 
If,  knowing  God,  they  lift  not  hands  of  prayer. 
Both  for  themselves  and  those  who  call  them  friend  I 
For  so  the  whole  round  world  is  every  way 
Bound  by  gold  chains  about  the  feet  of  God."    Tennyson. 

A  company  of  young  inquirers  once  met  in  a  pastor's  study,  to  talk  with  him 
about  their  immortal  interests.  They  could  give  no  particular  cause  for  the  serious- 
ness and  anxiety  which  had  so  suddenly  come  over  them,  but  as  one  exi)ressed  it,  he 
thought  "somebody  must  have  been  praying  lor  us."  And  so  it  i)roved.  A  com- 
pany of  pious  mothers  and  sisters  had  been  for  some  time  entreating  God  to  awaken 
and  convert  their  souls,  "and  the  Lord  hearkened  and  heard  them." 

9.  manner,  in  this  style,  not  as  heathen  or  Pharisees.  "This  should  always 
be  the  substance  of  a  well-ordered  prayer;  brief,  concise,  comprehensive,  and  to  the 
point." 

The  Lord's  prayer  a  model:  L  In  language,  for  simplicity,  nobleness,  brevity, 
directness;  2.  in  spirit — "  the  spirit  of  adoption,'"*  wh.  sets  the  Father's  glory  first 
in  desire,  and  then  presents  his  own  and  others' wants  in  simple,  child-like  faith; 
3.  in  matin;  it  is  made  up  of  adoration  and  definite  request,  and  asks  all  things  nec- 
essary and  none  superfluous.  It  is  given  especially  as  a  model  of  f(-rm,  to  show 
that,  instead  of  the  vain  repetitions  condemned,  there  should  be  simplicity,  direct- 
ness, brevity,  order — above  all,  the  plain,  unadorned  expression  of  the  heart's  de- 
sire. But,  besides  this,  there  is  instruction  as  to  the  substance  of  prayer.  We  are 
taught  to  rise  high  above  all  selfish  considerations  in  our  desires,  seeking  the  things 
of  God  first;  and  when  we  come  to  our  own  wants,  asking  nothing  more  than  our 
Father  in  heaven  judges  to  be  sufficient  for  the  day,  while  all  the  stress  of  earnest- 
ness is  laid  on  deliverance  from  the  guilt  and  power  of  sin.  Then  as  to  the 
spirit  of  prayer,  mark  the  filial  reverence  implied  in  the  invocation— the  fraternal 


Chap.  vl.  xo. 


MATTHEW. 


35 


spirit  called  for  by  the  very  first  word  of  it,  and  the  spirit  of  forgiveness  we  are 
taught  to  cherish  by  the  very  terms  in  which  we  ask  it  for  ourselves. 

our,  not  mine  alone,"  Father.*  Hence  pray  with  a  simple  filial  spirit. 
Heaven,"^  place  of  glory,  purity,  etc.  Hence  also  be  reverential  and  confident,  for 
such  a  Father  can  do  more  than  we  can  ask  or  think,  greatest  and  best. 

Our  Father — 1.  By  right  of  creation;  2.  By  bountiful  providence;  3  .By  merit  of 
mercy;  4.  By  grace  of  adoption,  which  art  in  heaven:  1.  The  throne  of  Thy  glory; 
2.  The  kingdom  of  bliss;  3.  The  city  of  the  great  King:  4.  The  Home  of  Thy  saints. 
"Although  I  cannot  say  '  Our  Father,'  as  we  shall  be  able  to  say  it  one  blessed  day, 
I  will, nevertheless,  like  a  little  child,  lisp  it;  if  I  cannot  believe  it  in  all  its  fulness, 
I  will  not  let  it  be  an  untruth,  and  say,  No,  to  it:  I  will  daily  endeavor  to  spell  it, 
until  I  am  able  to  repeat  this  word,  'Our  Father,'  after  Christ:  whether  I  do  it  well 
or  not,  be  it  stammering  or  stuttering."  Luther.  Randolph,  the  eccentric,  but 
influential  statesman,  once  addressed  himself  to  an  intimate  friend  in  terms  some- 
thing like  the  following: — "  I  used  to  be  called  a  Frenchman,  because  I  took  the 
French  side  in  politics;  and  though  this  was  unjust,  yet  the  truth  is,  I  should  have 
been  a  French  Atheist,  if  it  had  not  been  for  one  recollection,  and  that  was  the 
memory  of  the  time  when  my  departed  mother  used  to  take  my  little  hands  in  hers, 
and  cause  me  on  my  knees  to  say,  '  Our  Father  which  art  in  heaven.'  " 

hallowed,"*  sanctified,  "Let  that  whereby  thou  makest  thyself  known  be  held 
sacred,  kept  hoi}',  and  everywhere  revered."  name,"  "Thy  divinity,  thy  complete 
beingf,  as  the  object  of  human  thought  and  worship." 

Hallowed  be  Thy  name. — 1.  By  our  thoughts;  2.  By  our  speech;  3.  By  our 
conduct. 

The  name  of  the  Holy  One  of  Israel  is  always  equally  holy  in  itself;  just  as  the 
sun  in  itself  is  always  equally  hot  and  glorious.  To  us,  however,  the  sun  is  some- 
times hotter,  and  sometimes  colder;  sometimes  brighter,  and  sometimes  less  bright; 
sometimes,  too,  we  lose  sight  of  it  altogether,  and  are  left  in  night  and  darkness. 
So  it  is  with  God's  name.  Though  in  itself  it  is  always  holy,  all  holj',  yet  by  us  sinners  it 
is  more  reverenced  and  more  hallowed  at  one  time  than  at  another.  There  is  a  summer 
of  the  soul,  when  we  bask  in  the  sunshine  of  God's  countenance ;  and  there  is  also  a 
winter  of  the  soul,  when  our  souls  are  cold,  and  wither  for  the  want  of  His  cheering, 
enlivening  presence.  There  is  a  night,  too,  of  the  soul,  when  we  lose  all  sense  and 
feeling  of  His  holiness,  and  are,  as  it  were,  left  in  the  darkness  of  sin.  Therefore,  in 
praying  that  God's  name  may  be  hallowed,  we  pray  that  there  may  be  no  more 
spiritual  winter,  no  more  spiritual  darkness,  but  that  the  souls  of  all  men  may  at  all 
times  feel  the  same  bright  and  gladdening  sense  of  God's  true  nature  and  character; 
we  pray  that  all  men  may  at  all  times  think  of  God  truly  as  He  is."    Hare. 

lO.  kingdom,-''  =  the  fulness  of  the  accom.  of  the  k.  of  God,  so  oft.  spoken  of 
in  prophetic  Scripture ;  and,  by  implication,  all  that  process  of  events  wh.  lead  to 
that  accomplishment. 

K.  come — 1.  Of  grace  to  inspire  us;  2.  Of  power  to  defend  us;  3.  Of  glory  to 
crown  us. 

A  little  girl  sent  about  10  shillings  to  a  gentleman,  for  the  purchase  of  some 
missionary  tracts;  and  in  her  letter  she  says,  "  She  who  takes  this  freedom  to  ask  so 
much  of  a  stranger,  began  this  letter  with  a  trembling  hand.  She  is,  indeed,  young 
in  years  and  in  knowledge,  too,  and  is  not  able  to  talk  much  with  a  gentleman  on 
religion;  but  her  mother  has  taught  her,  aim.  11  years,  to  say,  '  Thy  kingdom 
come; '  and  she  believes  she  cannot  be  saying  it  sincerely  if  she  does  nothing  to  help 
it  on  am.  the  heathen.  This  thot.  emboldens  her  to  write  to  a  stranger,  aim.  as  tho. 
he  were  a  friend." 

will,'  may  our  w.  be  conformed  to,  and  subordinated  to  Thine,  done,  cheer- 
fully, constantly,  perfectly,  earth,  in  the  thought,  feeling,  speech,  action  of  each ; 
and  fraternal  union  and  holy  obedience  of  all.  Heaven,*  Ijy  angels  who  have  never 
sinned;  and  by  saints  redeemed  fr.  the  earth. 

%pill  .  .  done — 1.  In  weal,  and  in  woe ;  2.  In  fulness,  and  in  want;  3.  In  life, 
and  in  death.  1.  In  us,  that  we  may  become  like  Thee;  2.  By  us,  that  the  world 
may  be  conquered  for  Christ.  In  earth  as  in  heaven — 1.  In  us,  as  in  angels;  2. 
Willingly,  faithfully,  readily;  3.  Without  murmur,  let,  deceit.     Bernard. 

A  little  girl  became  quite  blind.  She  was  taken  to  a  skilful  doctor  who  said  she 
wd.  never  see  again.  When  they  told  her  this  she  exclaimed — "  What,  mother,  am 
I  never  more  to  see  the  sun,  nor  the  beautiful  fields;  nor  you,  my  dear  m.,  nor  my 
fetber  ?     Oh,  how  shall  I  bear  it  ? "     She  wrung  her  hands,  and  cried  bitterly. 


a  Heb.  xil.  9;  Ep. 
HI.  15;  Jer.xxxl.l. 
b  1,  Jo.  iii.  1:  Ga. 
Iv.  6;  Eo.  viii.  15, 
16;  Jo.  XX.  17;xvi. 
23;  Ep.  iv.  6;  Jo. 
Iv.  23. 

c  Is.  Ixvl.  1;  Ps. 
cxxiii.  1. 
Heaven  =  that 
which  is  heaved  or 
lifted  up.  A.-S. 
h  eofan  —  hefan,  to 
lift.  "Heaven  is 
only  the  perfect 
of  'to  heave,' 
and  is  so  called 
because  it  is 
'heaved'  or 
'  heaven  '  up,  be- 
ing properly  the 
sky  as  it  is  raised 
aloft."  Trench, 
d  Ps.  cxiii.  2,  3; 
Mai.  i.  11. 
ePs.  ix.  10; 
cxxxvlil.  2. 

Hallow  =  to  make 
holy.  A.-S.  halgian, 
halt  g  an  —  halig, 
holy;  connected 
with  hale,  hea', 
holy,  whole. 

Name,  that  by 
wh.  a  person  or 
thing  is  known  or 
called.  A.-S. noma; 
G  e  r .  name;  L. 
nomen — nosco,  t  o 
know.  Gr.  onoma, 
for  ognoma.tT.  gna, 
root  of  gignffsko, 
to  know;  Sana. 
nAma  — j  na,  to 
know.  The  chief 
Heb.  name  for 
the  Deity  was 
Jehovah=  the 
eternal  Being. 

/Rev.  xl.  15;  xlx. 
6;  Ps.  ii.  8;  Da. 
vii.  27. 

'^  Thy  kingdom 
implies  th.  an- 
other  kingdom  is 
now  established 
in  the  world." 

Kingdom=the 
state  or  attrilmtes 
of  a  king.  King, 
lit.  the  father  of  a 
people.  A.-S. 
cyning — cyn,  off- 
spring Sans.<7an- 
aka,  father — root 
gan,  to  beget. 

g  Ps.  xl.  8:  Matt, 
vii.  21;  xxvi.  b9» 
42;  Eo.  xii.  2;  Ep. 
vl.6:  1  Thes.lv.S. 
h  Ps.  ciii.  20,  21. 
"Will^pleasures 
command,  disposal. 
A.-S.  wille;  Ice. 
vili;  Gk.  houle, 
wille,  purpose; 
L.  volo,  to  will. 
Definitions: 
"  Father  to  the 
deed;"  "Therucl- 


36 


MATTHEW. 


Chap.  vi.  II— 13. 


A.D.  28. 

der  of  the  soul, 
which  we  should 
always  put  into 
the  hands  of  our 
Heavenly  F  a  - 
ther." 

Angelic  o  h  e  d  1  - 
ence  the  model 
for  ours. 
a  1  Tim.  vi.  8, 
Pr.  XXX.  8,  9;  Ps. 
xxxiv,  10;  Job 
xxili.  12;  Matt, 
iv.  4;  Jo.  Iv.  34. 
Bread,  lit.  food  of 
poimded  corn,  i.e. 
flour.  A.-S.  bread, 
bread,  fr.  hreotan, 
breodan,  to  hreak; 
or  fr.  bray,  to 
pound.  Bread= 
food.  Hebrews 
applied  term 
Uchein  (orig.  food 
of  any  kind)  spe- 
cifically  for 
bread. 

b  Is.  xliil.25;  xllv. 
22;  1  Jo.  i.  9;  Is. 
Iv.  7;  Ps.  ciii.  12; 
Jer.  xxxi.  34; 
Mic.  vii.  18,  19; 
Ps.  cxxx.  3,  4; 
Ex.  xxxiv.  6,  7; 
Ac.  xiii.  38 ;  Ep.  i. 
7;  Col.  li.  13; 
Matt,  xviil.  21, 
22;  liU.  vl.  37. 
Forgive,  orlg.  to 
give  away,  to  re- 
sign, remit,  par- 
don. 

•■  As  we  forgive," 
R.  r.  Bightly, 
"  as  we  have  also 
forgiven." 
Debt,  what  one 
owes.  L.  debilum, 
— what  is  due. 
"He  that  cannot 
forgive  others, 
breaks  the  bridge 
over  wh.  he  must 
pass  himself." 
Ld.  Herbert. 

e2  Pe.  11.  9;  Jo. 
xvli.  15;  Lu.  xxii. 
40,  46;  2  Th.  iii. 
3;  Matt.  xxvi.  41; 
Rev.  iii.  10;  ICor. 
X.  13. 

d  Jas.  1.  14. 
Tempt,  to  stretch 
out  or  try  the 
strength  of;  put 
to  trial;  to  test. 
Old  Fr.  tempter; 
Fr.  tenter;  L.  tenia, 
tempto;  an  inten. 
of  tendo,  to 
stretch.  Often 
written  tentatinn 
in  old  theological 
works. 

"  He  who  has  no 
mind  to  trade  w. 
the  devil  shd.  be 
so  wise  as  to  keep 
away  fr.  his 
Bhop."    South, 


Nothing  seemed  to  give  her  any  comfort,  Presently  her  m.  took  a  small  Bible  fr.  the 
table,  and  put  it  in  her  hands.  "  What  is  this,  mother  ?"  asked  the  sorrowful  little 
girl.  "  It  is  the  Bible,  my  child."  The  touch  of  that  book  set  memory  at  work; 
and  one  passage  after  another  came  into  her  mind ;  and  each  one  that  came  brot. 
light  with  it.  Her  tears  ceased,  and  she  turned  her  sightless  eyes  upwards ;  and  then, 
tho.  all  was  dark  outwardly,  the  light  within  made  her  face  to  shine  with  solemn  joy, 
as,  with  the  strongest  feeling,  tho.  but  in  a  low  whisper,  the  sacred  words  left  her 
lips,  "  Thy  will  be  done  in  earth,  as  it  is  in  heaven." 

"  Oh  I  be  my  will  so  swallow'd  up  in  Thine, 
That  I  may  do  Thy  will  in  doing  mine." 

11.  give  .  .  bread,"  bread,  representative  term  =  com.  necessaries  for 
body  and^soul ;  daily,  constant  dependence  on  God.  Be  not  anxious  about  to-morrow. 
"  Day  by  day  the  manna  fell." 

give  .  .  bread — 1.  ;For  relief  of  our  necessities;  2.  For  nourishing  of  our 
bodies;   3.  For  feeding  of  our  souls. 

The  harvest-fields  are  the  golden  links  that  connect  the  ages  and  the  zones,  and 
associate  together  the  most  distant  times  and  the  remotest  nations  in  one  common 
bond  of  sympathy  and  dependence.  They  make  of  the  earth  one  great  home;  of  the 
human  race  one  great  family;  and  of  God  the  universal  parent,  to  whom  day  after 
day  we  are  encouraged  to  go  with  filial  faith  and  love,  not  in  selfishness  and  isola- 
tion, but  in  a  fraternal  spirit,  which  embraces  the  whole  world,  asking  not  for  our- 
selves only,  but  for  all  our  brothers  of  mankind  as  well.  "  Oiir  Father  which  art  in 
heaven,  give  ns  this  day  our  daily  bread.  "  Macmillan.  The  wise  man  as  he  looks 
upon  the  luxuries  w.  wh.  the  worldling  surrounds  himself,  learns  to  say  w.  Socrates, 
"  How  many  things  there  are  th.  I  do  not  want."     Bible  Illus. 

12.  forgive,*  cross  out  of  "book  of  remembrance."    debts,  wh.  we  owe  to 

justice  for  sins  many  and  great,  debtors,  those  who  in  various  ways  have  injured 
us. 

Forgive  us  the  sins — 1.  By  wh.  Thou  art  dishonored ;  2.  Our  neighbors  wronged ; 
3.  Ourselves  endangered.  As  we  forgive  those— 1.  Who  have  hurt  us  in  our  bodies ; 
2.  Hindered  us  in  our  good;   3.  Wronged  us  in  our  good  name. 

In  contrast  w.  the  prayer,  "Forgive  us  our  debts,"  Tholuck  quotes  the  prayer  of 
Apollonius  of  Tyana,  "0  ye  gods,  give  me  the  things  wh.  are  owing  to  me." 
Vincent.  The  Rev.  J.  Wesley,  in  his  voyage  to  America,  hearing  an  unusual  noise 
in  the  cabin  of  General  Oglethorpe,  stepped  in  to  inquire  the  cause  of  it.  The 
General  addressed  him.  "  Mr.  W.,  you  must  excuse  me,  I  have  met  with  a  provoca- 
tion too  great  for  man  to  bear.  You  know  the  only  wine  I  drink  is  Cyprus  wine ;  I 
therefore  provided  myself  with  several  dozens  of  it,  and  this  villain  Grimaldi  (his 
foreign  servant),  has  drank  up  the  whole  of  it;  but  I  will  be  revenged  on  him.  I 
have  ordered  him  to  be  tied  hand  and  foot,  and  be  carried  to  the  man-of-war  which 
sails  with  us.  The  rascal  should  have  taken  care  how  he  used  me  so,  for  I  never 
forgive."  "  Then  I  hope,  sir,"  said  Mr.  W.,  looking  calmly  at  him,  "  you  never  sin." 
The  General  was  quite  confounded  at  the  reproof;  and  putting  his  hand  into  his 
pocket,  took  out  a  bunch  of  keys,  which  he  threw  at  Grimaldi:  "There,  villain," 
said  he,  "take  my  keys,  and  behave  better  for  the  future" 

13.  lead  .  .  not — 1-  By  course  of  Providence;  2.  By  unchaining  the 
tempter;  3.  By  leaving  us  to  ourselves,  temptation,"  not  trial  of  faith,  but  induce- 
ments to  sin.     [Note.     God  is  said  in  Scripture,  to  do  what  He  permits  to  be  done.] 

Lead  not,  etc. — 1.  Of  the  wicked  world:  2.  The  enticing  flesh  ;<*  3.  The  envious 
devil.  Trials  may  become  temjitations — 1.  By  supervention  of  our  now  evil  inclin- 
ations; 2.  Of  allurements  of  the  world;  3.  Of  the  great  tempter.  Iloro  God  tempteth 
not,  and  may  yet  lead  us  into  t. — 1.  Because  He  leads  us,  and  t.  is  in  the  way;  2.  He 
tries  us,  and  t.  supervenes ;  3.  He  deals  with  us  ace.  to  our  faith,  and  t.  exerts  its 
power  through  our  unbelief. 

"  He  that  is  not  satisfied,"  says  Bishop  Wilson,  "  that  plays  are  an  unlawful  di- 
version, let  him,?/  he  dare,  offer  up  this  prayer  to  God  before  he  goes,  '  Lord  lead  me 
not  into  temptation,  and  bless  me  in  tliat  iu  wh.  I  am  now  to  be  employed.' "  There 
are  many  other  occupations  and  amusements  in  which  the  same  advice  is  worth 
attending  to.  There  is  an  old  Arabic  fable  the  story  of  a  rock  that  was  a  great 
magnet,  drawing  ships,  so  that  they  were  dashed  into  splinters  on  it.  If  I  have  been 
magnetized  by  a  certain  sin,  I  would  not  be  led  near  the  loadstone  that  might  draw 
me  into  destruction  by  its  malignant  potency.     If  I  carry  in  me  the  gunpowder  of 


Chap.  vl.  14—18. 


MATTHEW. 


SI 


some  slumbering  badness,  I  would  not  be  led  where  sparks  are  flying.  If  I  am 
"Little  Faith"  bearing  precious  jewels,  I  would  not  be  led  through  "Dead  Man's 
Lane,"  where  robbers  lurk.  If  I  am  short-sighted,  I  would  not  be  led  into  "the  land 
of  pits."  If  I  am  timid  and  fear  "the  power  of  the  dog,"  I  would  not  be  led  near 
his  chain,  but  far  as  may  be  beyond  the  reach  of  his  spring.     Dr.  Stanford. 

deliver  .  .  evil."  Tpmptation  is  enticement  to  sin,  evil  =  sin  itself,  root, 
branch,  fruit,  [evil  ace.  to  Bengel;  etc.  =  "the  Evil  One;  "  wh.  says  Alford,  is 
"incongruous  and  absurd."] 

deliver,  etc. — 1.  Forgive  what  is  past ;  2.  Reprove  what  is  present;  3.  Prevent 
what  is  to  come.  A  pardoned  sinner^ s  only  fear — the  fear  of  defiling  the  white 
robe;  of  losing  the  ring;  of  exclusion  fr.  the  marriage-feast.  Deliverance — 1. 
At  beginning;  2.  In  the  middle;  3.  At  end  of  journey  to  heaven.  1.  Fr.  sin  here 
and  hereafter;  2.  Fr.  evil  here  and  hereafter.     Lange. 

Rev.  John  Newton,  once  said,  "Many  have  puzzled  themselves  about  the  origin 
of  evil ;  I  observe  there  is  evil,  and  that  there  is  a  way  to  escape  it,  and  with  this 
I  begin  and  end." 

kingdom  in  us*  and  in  the  world,'  to  establish  wh.  is  the  aim  of  Christian 
work,''  and  the  end  of  believing  prayer;  power,  by  wh.  alone  the  kingdom  is 
founded  and  sustained;"  gflory,  to  be  sought  by  all  Thy  subjects,  and  realized  in 
their  obedience  and  happiness. 

This  Doxology,  an  apt  and  sublime  conclusion  to  the  whole  prayer.  Amen. — as 
Thou  sayest,  so  it  is;  2.  As  Thou  promisest,  it  shall  be;  3.  As  we  pray,  so  be  it, 
Lord.     Bernard. 

The  Roman  soldiery  chose  Valentinian  to  be  their  Emperor;  afterwards  they 
consulted  how  they  might  join  a  partner  with  him  on  the  throne.  On  hearing  this, 
the  Emperor  replied,  that  although  it  had  been  in  their  power  to  give  him  the 
Empire,  it  was  no  longer  in  their  power  to  give  him  a  colleague.  Thus,  if  God  be 
our  King,  He  must  be  our  King  only.  It  is  the  same  thing  to  serve  other  gods,  and 
to  deny  the  true  God.    Spencer. 

14.  15.  ye  forgive  .  .  God  forgive.-''  He  delighteth  in  mercy  and  the 
merciful.  The  forgiving  shows  His  estimate  of  mercy,  forgive  not,  etc.,  pride 
hinders  forgiveness,  and  rejects  mercy.  Pride  and  penitence  are  opposed.  He  who 
is  so  proud  that  he  will  not  forgive,  will  not  be  penitent  that  he  may  be  forgiven. 

Connection  betw.  forgiveness  and  readiness  to  forgive — 1.  F.  makes  us  ready  to 
forgive;  2.  Readiness  to  forgive  inspires  us  with  courage  to  seek  f.  3.  Spirit  of  f. 
ever  joins  the  two  closely  together.  W7io  cannot  forgive,  cannot  be  forgiven — 1. 
Because  he  will  not  believe  in  forgiving  love;  2.  Will  not  act  upon  its  directions. 

A  great  boy  in  a  school  was  so  abusive  to  the  younger  ones,  that  the  teacher 
took  the  vote  of  the  school  whether  he  should  be  expelled.  All  the  small  boys  voted 
to  expel  him,  except  one,  who  was  scarcely  5  years  old.  Yet  he  knew  very  well  that 
the  bad  boy  would  probably  continue  to  abuse  him.  "  "Why,  then,  did  you  vote  for 
him  to  stay  ?"  said  the  teacher.  "  Because  if  he  is  expelled,  perhaps  he  will  not  learn 
any  more  about  God,  and  so  he  will  be  more  wicked  still."  "  Do  you  forgive  him, 
then?"  said  the  teacher.  "Yes,"  said  he  ;  "papa  and  mamma,  and  you,  all  forgive 
me  when  I  do  wrong  ;  God  forgives  me,  too,  and  I  must  do  the  same." 

16 — 18.  Fast." — "The  custom  of  religious  fasting  cannot  be  traced  to  any  Divine 
command,  but  arose  naturally  (esp.  in  hot  climates,  where  abstinence  for  many  hours 
fr.  food  is  much  more  easy  than  in  our  cold  damp  climate)  fr.  the  fact  (1)  that  intense 
sorrow  destroys  the  appetite  for  food,  and  (2)  that  intense  absorption  of  mind  in  any 
engagement  renders  it  careless  ab.  eating,  while,  on  the  other  hand,  a  full  meal  tends 
to  unfit  the  mind  for  devotion,  meditation,  or  intellectual  activity.  Hence,  f.  was 
practised  with  a  two-fold  object,  as  an  expression  of  grief  for  sin,  and  as  a  help  to 
devotion.  The  monkish  ideas  of  penance,  and  of  benefiting  the  health  of  the  soul 
by  weakening  the  health  of  the  body,  were  of  later  introduction,  as  also  the  ingen- 
ious expedient  of  abstaining  fr.  some  kinds  of  food,  while  feasting  on  others.  The 
strict  idea  of  f.  is  complete  abstinence ;  but  the  spirit  of  the  practice  may  be  exer- 
cised, where  the  period  is  prolonged,  by  abstaining  from  all  pleasant  food.*  Only 
one  fast  was  enjoined  by  Moses.*  To  this  the  Jews  added  many  others:  public  spe- 
cial f as ts,.?' public  annual  feasts  aft.  the  captivity;*  and  private  voluntary  fasts,  as 
Oiose  observed  by  David,'  Daniel,™  Cornelius,"  and  others,  Conder,  Disfig^ure, 
by  neglecting  to  wash,  shave  and  anoint. 


A<I>.  28. 

If  you  wd.  not  be 
drowned, what  do 
you  so  near  the 
waterside?  Bax- 
ter. 

a  Jo.  xvll.  15;  1 
Ch.  Iv.  10;  Ps. 
cxxi.  7;  2Tlm.lv. 
18;  liu.  xxil.  31, 
32;  Eev.  11.  10. 
Deliver  =  to  set 
free.  Fr.  delivrer; 
L.  de,  from,  and 
liberare,  to  set 
free — liber,  free. 
Evil  =  harm.  Sin 
the  source  of 
harm.  A.-S.  yfel. 
b  Lu.  xvii.  21;  Ko. 
xiv.  17. 

c  Matt.  xli.  28. 
d  Matt.  vl.  33;  Lu. 
xii.  31. 

e  2  Cor.  Iv.  7;  Ep. 
i.  19;  Col.  1.  11; 
Kev.  xix.  1. 


forgiveness 
of  injuries 

/  Mk.  xl.  25;  Ep. 
iv.  32;  Col.  iii.  12, 
13;  Ja.  ii.  13. 
"Whenamanbut 
half  forgives  his 
enemy,  it  is  like 
leaving  a  bag  of 
rusty  nails  to  in- 
terpose between 
them."  Latimer. 
"  Forgiveness  is 
the  most  refined 
and  generous 
point  that  hu- 
man nature  can 
attain  to.  Cow- 
ards have  done 
good  and  kind 
actions,  but  a 
coward  never  for- 
gave :  it  is  not  in 
his  nature." 

g  Is.  Ivlll.  5;  Joel 
1.   14  ;    11.   12,  13 ; 
Zee.  vli.  5-  Ne.  i. 
4:  Ezra  viii.  23. 
See  Kitto  in  loc . 
h  Da.  X.  2,  3. 
i    Lev.     xvl.    29; 
xxiil.  27—32. 
j  Jud.  XX.  26. 
fcZec.vIll.  19;  Est. 
Ix.  31. 

I  2  Sa.  xli.  16,  20. 
m  Dan.  ix.  3. 
n  Acts  X.  30. 
Be  honest  with 
yourself,  what- 
ever the  tempta- 
tion; say  nothing 
toothers  that  you 
do  not  think,  and 
play  no  tricks 
with  your  own 
mind.  Of  all  the 
evil  spirits 
abroad  at  this 
hourin  theworld, 
insincerity  is  the 
most  dangerous. 
/.  A,  Froude. 


38 


MATTHEW. 


Chap.  vl.    Z9— as. 


A.D.  28. 


a  2  Ch.  XX.  3. 

6  Jon.  ill.  5—9. 

c  Ac.  xiil.  2. 

d  See  Hadyn's  IHct. 

Dates,  arts.     Fast, 

Abslinence.    Noted 

personal  fasting : 

Moses,    Ex.    ixiv. 

18. 

Elijah,  1  K.  xlx.  8. 

Jesw,  Matt.  Iv.  2. 


hoarding 

e  Pr.  xxlll.  4,  5; 
Jas.  V.  1—3:  Ps. 
xxxlx.  6.  1x11.  10; 
1  Tl  vl.  6—10,  17. 
"Lay  not up  .  . 
treasures,"  etc. 
Would  be  lit., 
"  Treaarure  not 
lor  yourselves 
treasures  upon 
the  earth." 
Treasure,  wealth 
stored  up.  Fr., 
trisor,  L.  thesau- 
rus: Gk.  theaauros 
— tilhemi,  to  place. 
Moth,  an  insect 
that  gnaws  cloth. 
A..-S.  moth  the  ;Qer. 
inotk,  prob.  fr. 
Goth,  maitan;  old 
Ger.  meten,  to  cut, 
to  gnaw. 

f  1  Ti.  vl.  19;  1 
Pe.  1.  4  Col.  ill.  2; 
Phi.  lil.  19,  20; 
Matt.  xix.  21;  He. 
xi.  26,  Ke.  il.  8,  9; 
He.  X.  34  Pr.  xix. 
17.  Lu  xii.  33. 
Heart,  physical, 
the  organ  that 
circulates  the 
blood  mora  ,  the 
seat  of  the  affec- 
tions, especially 
love. 


light  of 
the  body 

g  Lu.  xi.  35;  Is. 
viil.  20. 

Light,  that  which 
shines  or  is  bril- 
liant. A.-S.  leoht, 
lyht;  Ger.  licht:  W. 
iing  Goth.  Hnliath; 
L.  liu;  light  akin 
to  Sans,  lok,  loch, 
to  see,  to  shine; 
rucli,  to  shine. 
Light  tra vels 
19.">,000  ms.  In  a 
second.  The  pen- 
cil with  wh.  God 
paints  all  the 
hues  of  crea- 
tion." Hill.  "All 
human  souls, 
never  so  be-dark- 
ened,  love  light; 
light,  once  kin- 
dled, spreads  till 
all  is  luminous." 
Carlyle. 


Fasts  were  observed  by  most  nations  fr.  remotest  antiquity;  ill.  Jews,"  Ninevites.* 
First  Christian  preachers  ordained  with  f.=  Stated  f.  as  Lent"*  [lit.  the  time  when  the 
days  lengthen},  and  on  occasions  to  appease  the  anger  of  God,  began  in  the  Christian 
Chm"ch  A.D.  138.  Fast  days  app.  by  reformed  churches  in  times  of  war  and  pesti- 
lence (as  March  21,  1855,  for  Russian  war;  and  Oct.  7,  1857,  for  Indian  Mutiny). 

19.  Treasure  .  .  earth,* — T.  =  anything  that  may  be  stored  (see  Ps. 
cxxxv.  7;  Ro.  ii.  8),  moth,  dresses  a  com.  form  of  wealth  in  lands  where  fashions 
change  not.  Travelers  speak  of  whole  suits  of  clothes  being  reduced  to  a  lacework 
of  shreds  in  a  single  night,  rust,  Gk.  l5pob6ti  =  all  "  eating"  or  corroding  agen- 
cies, as  mildew,  rot,  "wear  and  tear"  of  time,  etc.  thieves  break,  lit.  "dig 
through,"  all.  to  mud  walls  thro.  wh.  burglars  sometimes  made  their  way.  See  Job 
xxiv.  16. 

Worldly  treasures — 1.  "What  in  themselves;  2.  What  they  become  by  faith;  3. 
What  they  become  to  carnal  minds.  1.  Outward;  2.  transient;  3.  liable  to  loss. 
Unsubstantial  yet  dangerous — 1.  Because  spoilt  by  moths,  consumption,  thieves:  2. 
Because  they  bring  moths,  consumption,  thieves,  into  the  heart.     Lange. 

Mrs.  Jameson  in  her  "Sacred  and  Legendary  Art"  records  this  legend: — Our 
Lord  appeared  to  St.  Thomas  and  sent  him  to  Gondoforus,  king  of  the  Indies,  who 
commanded  the  saint  to  build  him  a  magnificent  palace,  and  gave  him  much  gold 
for  the  purpose.  The  king  went  to  a  distant  country,  and  St.  Thomas  distributed 
all  the  treasure  among  the  poor  and  sick.  When  the  king  returned  he  was  full  of 
wrath,  and  cast  St.  Thomas  into  prison.  Meantime,  the  brother  of  the  king  died; 
but  after  he  had  been  dead  4  days,  he  suddenly  sat  upright  and  said,  "  I  have  been 
in  Paradise,  and  the  angels  showed  me  a  wondrous  palace  of  gold  and  silver  and 
precious  stones ;  and  they  said,  '  This  is  the  palace  that  Thomas,  the  architect,  hath 
built  for  thy  brother,  King  Gondoforus.' "     Vincent. 

20,  21.  Treasure  .  .  heaven,-''  wh,  therefore,  must  be  not  only  valuable, 
but  sa/e.  treasure  .  .  heart,  "  What  a  man  chiefly  loves,  both  sAotcs  what 
he  is,  and  makes  him  what  he  is." 

Heavenly  treasure,  unchangeable — 1.  Cannot  be  corrupted  fr.  within;  2.  Nor 
be  consumed  fr.  without;  3.  Nor  taken  away  fr.  beneath.  The  heart  ever  lives  in 
its  highest  good;  as  the  t.  is,  such  shall  the  heart  become,  earthly  or  heavenly. 

Paulinus,  when  he  was  told  that  the  Goths  had  sacked  Nola  and  plundered  him 
of  all  he  had,  lifted  up  his  eyes  to  heaven,  and  said,  "  Lord,  thou  knowest  where  I 
have  laid  up  my  treasure."  A  lady  was  once  visiting  at  a  house  of  a  minister,  who 
had  two  sous ;  these  two  little  boys  were  amusing  themselves  with  some  beautiful 
toys.  The  lady,  on  seeing  them,  said,  "Well,  boys,  are  these  your  treasures?" 
"iSTo,  ma'am,"  said  the  elder,  "these  are  not  our  treasures;  these  are  o\xr  play- 
things.    Our  treasures  are  in  heaven!  " 

22,  23.  light  .  .  eye,"  as  window  of  a  house,  through  wh.  soul  looks  out. 
["The  lantern  of  thy  body  is  thine  eye."  Wickliffe.]  single,  clear,  simple, 
"Were  thine  eye  not  sunny,  how  could  it  ever  see  the  sun."  "  By  tiie  erje,  Christ  means 
whatever  rational  insight  remains  in  men  since  the  fall."  "  The  Greeks  called  the 
understanding  vovi,  the  light  in  men."  evil,  cunning,  double,  darkness, 
"  For  when  the  pilot  is  drowned,  \h&light  quenched,  and  the  captain  taken  prisoner, 
what  hope  is  left  the  crew  ? "     Chrysostom. 

"That  darkness."  Rev.  Ver.  has  correctly  "The  darkness."  The  meaning 
prob.  is:  If  the  light  be  darkened,  how  black  will  the  darkness  be?  If  the  best  is 
corrupted,  what  of  the  worst? 

"  If  conscience  be  itself  vitiated,  what  will  be  the  state  of  the  appetites  and  passions, 
wh.  are  naturally  blind  and  precipitate  ? "  Disciples  are  the  light  of  the  world,  app. 
for  instructors  and  examples  of  rest  of  mankind;  if  they  should  teach  error,  and  live 
in  sin,  how  dark  the  world  will  be. 

Some  years  ago  there  dwelt  a  widow  in  a  lonely  cottage  on  the  seashore.  All 
around  her  the  coast  was  rugged  and  dangerous;  and  many  a  time  was  her  heart 
melted  by  the  sight  of  wrecked  fishing  boats  and  coasting  vessels,  and  the  piteous 
cries  of  perishing  human  beings.  One  stormy  night,  when  the  howling  wind  was 
making  her  loneliness  more  lonely,  and  her  mind  was  conjuring  up  what  the  next 
morning's  light  might  disclose,  a  happy  thought  occurred  to  her.  Her  cottage  stood 
on  an  elevated  spot,  and  her  window  looked  out  upon  the  sea;  might  she  not  place 
her  lamp  by  that  window,  that  it  might  be  a  beacon  light  to  warn  some  poor  mariner 


Chap.  vl.  24—29. 


MATTHEW. 


39 


off  the  coast  ?  She  did  so.  All  her  life  after,  during  the  winter  nights,  her  lamp 
burned  at  the  window;  and  naany  a  poor  fisherman  had  cause  to  bless  God  for  the 
widow's  lamp — many  a  crew  were  saved  from  perishing. 

24.  serve,"  wholly  belong  to,  and  be  under  command  of.  masters,  Lords, 
as  absolute  owners,  mammon,*  a  Chaldee  word  =  riches.  Gui/i  was  called 
mammon  by  Phoenicians  and  Chaldeans." 

mammon — 1.  The  idol  of  all  times;  2.  Of  all  nations;  3.  Of  all  unconverted 
hearts;  4.  The  origin  of  all  idolatry;  5.  The  first  and  last  among  hidden  idols  of 
God's  people.  Service  of  m.  converts  service  of  God  into  a  lie.  Service  of  God 
excludes  service  of  m.  "  1.  Wholeness  of  heart  essential  to  all  progress — in  liter- 
ature, art,  commerce,  as  well  as  religion;  2.  Division  of  heart  is  weakness;  3.  All 
men  must  serve — the  choice  is  betw.  God  and  mammon."     Parke?: 

In  December,  1790,  died  at  Paris,  literally  of  want,  M.  Ostervald,  a  well-known 
banker.  This  man  felt  the  violence  of  the  disease  of  avarice  (for  surely  it  is  rather  a  dis- 
ease than  a  passion  of  the  mind)  so  strongly,  that,  within  a  few  days  of  his  death,  no  im- 
portunities could  induce  him  to  buy  a  few  pounds  of  meat,  for  the  purpose  of  making 
a  little  soup  for  him.  "  'Tis  true,"  said  he,  "I  should  not  dislike  the  soup,  but  I 
have  no  appetite  for  the  meat;  what,  then,  is  to  become  of  that?"  At  the  time 
that  he  refused  this  nourishment,  for  fear  of  being  obliged  to  give  away  2  or  3  pounds 
of  meat,  there  was  tied  round  his  neck  a  silken  bag  which  contained  800  assiguats 
of  1,000  livres  each.     He  died  possessed  of  £125,000  sterling. 

25,26.  thought.'*  Be  not  distracted  with  care.  ^ei?.  Fe?-.  "Be  not  anxious." 
life  .  .  body,  the  greater;  meat  .  .  raiment,'  the  less.  Will  He  who 
has  conferre'd  the  greater  gift,  neglect  the  less  ?  fowls,-''  birds,  sow  not,  etc.  But 
they  use  their  powers  ace.  to  their  instincts ;  and  we  are  to  use  ours  ace.  to  our 
reason,  your  .  .  Father,  ^AezV  creator,  ?/02(r  Father,  better,  worth  more ; 
hence,  be  better  cared  for. 

Solicitude  is  the  mother  of  avarice — I.  What  it  cannot  do,  (1)  not  pray,  (2)  or 
work,  (3)  or  create  anything,  (4)  or  alter  anything;  H.  What  it  can  do,  (1)  conceal 
heaven,  (2)  spoil  earth,  (3)  open  hell.  Gains  and  losses  of  solicitude — I.  It  loses 
(1)  the  present  moment,  (2)  to-daj',  (3)  all  eternity ;  II.  It  gains  (1)  foolish  projects,  (2) 
anxious  dreams,  (3)  a  terrible  awakening.  Solicitude,  a  sinful  distrust — 1.  Of  God; 
2.  Of  our  neighbor;  3.  Of  ourselves.     Lange. 

Martin  Luther  was  one  day  walking  in  the  fields  when  in  great  straits,  with  his 
Bible  in  his  hands,  and  reading  the  Sermon  on  the  Mount,  was  much  comforted  by 
Matt.  vi.  26:  "Behold  the  fowls  of  the  air,"  etc.  Just  then  a  little  bu'd  was  hopping 
from  sprig  to  spray,  with  its  sweet,  chirping  note,  seeming  to  say — 

"  Mortals,  cease  from  toil  and  sorrow. 
God  provideth  for  the  morrow." 

It  then  came  to  the  ground  to  pick  up  a  crumb,  and  rising  merrily,  again  seemed  to 
repeat  its  simple  song — 

"  Mortals,  cease  from  toll  and  sorrow, 
God  pro  vide  th  for  the  morrow." 

27.  Cubit  .  .  stature,  strictly,  tch.  of  you,  by  care,  can  add  a  span  to 
his  life.  The  Gk.  word  here  trans,  stature,  has  both  meanings;  here  the  context 
demands  the  lengthening  of  life  to  be  understood.     Alford. 

"  My  days  are  shorter  than  a  span ; 
A  little  point  my  life  appears; 
How  frail  at  best  is  dying  man ! 
How  vain  are  all  his  hopes  and  fears  1 " 

28,  29.  raiment,  extreme  folly  of  those  who  are  anxious  ab.  either  material 
or  fashion  of  dress.  Comfort  sacrificed  for  appearance,  and  necessaries  for  luxuries.^ 
lilies,  many  think  the  white  1.*  ref.  to;  but  ace.  to  Royle,  the  martagon  1.'  It  is 
like  our  gorgeous  tiger-lily  in  form  and  size.  It  flowers  at  the  time  the  Sermon  on 
the  Mount  is  supposed  to  have  been  delivered.  Abounds  in  Galilee.  Its  fine  showy 
scarlet  flowers  would  attract  attention. 

"This  Huleh  1.  is  very  large,  and  the  three  inner  petals  meet  above,  and  form  a 
gorgeous  canopy,  such  as  art  never  approached,  and  king  never  sat  under,  even  in 
his  utmost  glory.     And  when  I  met  this  incomparable  flower,  in  all  its  loveliness. 


A-D.  28. 

aLu.xvi.  13;  IJo. 
li.  15;   Ja.  iv.  4    1 
K.  xvili.  21  Matt. 
iv.  10;  IS.  \ii.  3. 
6     juafiuca  :      the 

name,  as  Schleus- 
ner  says,  of  an 
Assyrian  deity. 
Thoiuck  shows 
this  to  be  an  er- 
ror.   A  ford. 

c  Mammon, 
riches  the  god  of 
riches  L.  mam- 
mona;  Syriac,  ma- 
vionS. 

"The  God  of  this 
world  is  riches, 
pleasure,  and 
pride,  wherewith 
it  abuses  all  the 
crea  t  u  r  e  s  and 
gifts  of  God." 
Ltiihei-.  "  Mam- 
mon  has  en- 
riched  his  thou- 
sands, and  has 
damned  his  ten 
thousands." 
iSoulh. 

a  Ps.  Iv.  22;  Phi. 
iv.  6;  1  Pet.  V.  7; 
Lu.  xii.  30. 
When  the  A.  V. 
was  made  thnuyhl 
=  anxiety,  solici- 
tude, melancholy 
— as  "pale  cast  of 
thought."  Shakes- 
peare. "  Hawis, 
an  alderman  of 
London,  was  put 
in  trouble,  dyed 
with  thought  and 
anguish  before 
his  businesse 
came  to  an  end." 
Bacon. 

e  1  Ti.  vi.  8;  Lu. 
X.  41,  42;  Matt, 
xiii.  22. 

/Job  xxxviii.  41; 
Ps.  cxlvii.  8.  9. 
"  To  each  of  us 
God  gives  our 
hfe,  a  section  of 
eternity,  big  with 
opport  unities. 
What  will  you  do 
with  yours?" 
Cubit,  the  length 
fr.  the  elbow  to 
the  point  of 
the  middle  fin- 
ger. Bp  Cumber- 
land and  M.  Pel- 
letier  say  the  c  = 
21  in.  Capellus 
and  others  assert 
there  were  2  c's. 
The  sacred=  21  in. , 
and  the  common= 
18. 

g  Stanley.  S.  and 
P.,  139,  429  Bonar. 
Land  of  Promise, 
46  ;Ba  Jour,  Plants 
ofBible,138.  Kitto 
in  loc. 

h  Lilium  candidum. 
i  L.  chalcedonicum. 


40 


Matthew. 


Chap.  vl.  30— 34. 


A.D.  27. 

1  K.  vll.  19— 26;  2 
Ch.  iv.  5;  Bong  il. 
2,  16 ;  Iv.  5 ;  vi.  2, 
3  ;  Lu.  xil.  27  ; 
Hos.  xiv.  5. 
Baiment,  that  in 
which  one  is  ar- 
rayed I  c  o  n  t  r.  of 
o  t)  3.  arrayment — 
array  (Ge.  xli.  42; 
Lu.  xxiii.  11 ;  Ac. 
xii.  21;  Rev.  vli. 
13;  xvii.  4).  "His 
rayments,  though 
they  were  mean, 
yet  received  they 
h  andsomeness 
by  the  grace  o£ 
the  wearer."  Sid- 
ney, Arcadia. 

Grass,  that  zvhich 
grows,  or  the  thing 
eaten.  A.-S.  gcers, 
ffroes;  Ice.,  Ger. 
gras;  Scot,  girs, 
allied  to  L.  gra- 
men,  grass,  either 
fr.  the  root  of 
grow,  L.  cresco,  or 
from  Gk.  grao, 
graino,  to  gnaw, 
to  eat ;  Sans  gras, 
to  devour. 

"Grasses  are  na- 
ture's care.  With 
these  God  clothes 
the  earth;  with 
these  He  sus- 
tains its  inhabl- 
t  a  n  t  3.  Gat  1 1  e 
feed  upon  their 
leaves,  birds  up- 
on their  smaller 
seeds,  men  upon 
the  larger ;  for 
few  readers  need 
be  told  that  the 
plants  wh.  pro- 
duce our  bread- 
corn  belong  to 
this  class. "  Pa^ej/. 

a  Ps.  xxxiv.  9, 10; 
xxxvii.   2.5  ;    Lu. 
xii.  29. 
6  1   Cor.   iii 
Phi.  iv.  19. 
c  Ro.  xiv.  17. 
d  Ro.  iii.  21,  22. 
e  Mk.  X.  29,  30;  1 
Ti.  4,  8. 

Gentile,  lit.  le- 
longing  to  the 
same  clan  or  fam- 
ily. L.  gentiles  — 
gens,  root  of  Gk. 
qignomai, to  beget, 
in  the  Bible  G.  = 
any  who  were  not 
Jews. 

/Ja.  Iv.  13. 
Morrow,  orlg. 
morning.  It  was 
once  the  custom 
to  say  "  good  m  or- 
row  "  for  "  good 
mtirnlng." 
"Our  worst  mls- 
for tunes  are 
those  that  never 


22; 


among  the  oak  woods  around  the  N.  base  of  Tabor  and  on  the  hills  of  Nazareth, 
where  our  Lord  spent  His  youth,  I  felt  assured  that  it  was  to  this  He  referred." 
Thomson,  Central  Palestine,  456. 

Croesus,  King  of  Lydia,  who  felt  presumptuously  proud  on  account  of  his  power 
and  riches,  had  dressed  himself  one  day  in  his  utmost  splendor  of  apparel  and  royal 
ornaments,  and,  seating  himself  on  his  throne,  exhibited  his  person  to  Solon,  as 
comprehending  within  itself  the  substance  and  sum  of  all  worldly  glory.  "Have 
you  ever  beheld,"  said  he,  to  the  Grecian  sage,  "a  spectacle  more  august?"  "I 
have,"  was  the  answer;  "there  is  neither  a  pheasant  in  our  fields,  nor  a  peacock  in 
our  courtyard,  nor  a  cock  on  our  dunghill,  that  does  not  surpass  you  iu  glory! " 

"  Fresh  springing  from  the  emerald  sod. 

And  beautiful  to  see, 
As  when  the  meek.  Incarnate  God, 

Took  parable  from  ye. 
Ye  never  toil'd  with  anxious  care. 

From  silken  threads  to  spin 
That  living  gold,  refined  and  rare. 


Which  God  bath  clothed  ye  in." 


Strickland. 


30.  grass,  wild  flowers,  forming  part  of  meadow-growth,  are  counted  as  be- 
longing to,  and  are  cut  down  with  grass,  oven,  covered  earthern  pans  wider  at 
bottom  than  top,  wherein  bread  was  baked  by  putting  hot  embers  round  it. 

A  gentleman  traveling  in  China,  encountered  a  long  train  of  persons  crossing  a 
plain,  each  bearing  a  heavy  burden  of  grass,  of  a  long,  coarse  description,  and 
much  better  suited  for  fuel  than  fodder.  After  having  been  dried,  the  bundles  of 
grass  were  laid  upon  a  rick,  to  serve  for  the  use  of  those  who  had  not  the  means  to 
purchase  firewood.  When  Mungo  Park  was  traveling  in  Africa,  he  was  seized  by 
banditti,  plundered,  and  left  almost  destitute  of  clothing.  In  this  situation  he 
looked  around  him  with  with  amazement  and  horror.  In  the  midst  of  a  vast  wil- 
derness ;  in  the  depths  of  the  rainy  season ;  naked  and  alone ;  surrounded  by  savage 
animals,  and  men  still  more  savage;  500  miles  from  the  nearest  European  settle- 
ment; no  wonder  that  his  spirits  began  to  fail  him.  "At  this  moment,"  says  he, 
"  the  extraordinary  beauty  of  a  small  moss,  in  fructification,  irresistibly  caught  my 
eye.  I  could  not  contemplate  the  delicate  conformation  of  its  roots,  leaves,  and 
capsules  without  admiration.  Can  that  Being,  thought  I,  who  planted,  watered,  and 
brought  to  perfection,  in  this  obscure  part  of  the  world,  a  thing  which  appears  of 
such  small  importance,  look  with  unconcern  on  the  situation  and  suffering  of 
creatures  formed  after  His  own  image  ?  Surely  not!  Reflections  like  these  would 
not  allow  me  to  despair.  I  started  up,  and  disregarding  both  hunger  and  fatigue, 
traveled  forwards,  assured  that  relief  was  at  hand;  and  I  was  not  disappointed." 

31 — 33.  Therefore,"  because  God  cares  for  even  the  least  of  His  creatures. 
saying,'  and  doing  also,  over- working,  these  things,  as  their  chief  good. 
Gentiles,  not  Hebrews;  Pagans,  idolaters.  So  worldliness  and  distrust  are 
heathenish.  Father,  who  will  provide  for  His  children,  first,"  in  order  of  time, 
because  of  first  importance,  righteousness,''  seek  to  glorify  Him  in  yr.  character 
and  conduct,     added,'  by  the  Father's  care. 

1.  The  aim  of  true  life— the  K.  of  God;  2.  The  business  of  true  life — seeking 
that  K.   3.  The  inclusiveness  of  true  life — these  things  added. 

One  of  the  traditional  sayings  of  our  Lord,  quoted  by  Origen  is,  "  Ask  great 
things,  little  things  shall  be  added  to  you;  ask  heavenly  things  and  earthly  things 
shall  be  added  to  you."  Revision  Com.  When  a  young  man  made  an  open  profes- 
sion of  the  Gospel,  his  father,  greatly  offended,  gave  him  this  advice:  "James, 
you  should  j^rs<  get  yourself  established  in  a  good  trade,  and  then  think  of  and 
determine  about  religion."  "  Father,"  said  the  son,  "  Christ  advises  me  differently; 
He  says,  '  Seek  yejirst  the  kingdom  of  God.' " 

34.  morrow  .  .  thought,^  we  shall  be  suflliclently  anxious  about  to- 
morrow when  it  comes.  suflF.  .  .  day,  therefore  do  not  bring  into  it  the  trials 
of  to-morrow,     evil,  losses,  trials,  toils,  etc. 

He  meets  to-morrow  best  who  uses  to-day  well.  He  is  best  prepared  for  eter- 
nity, who  has  wisely  employed  the  talent  of  time.  Think  of  the  arrears  of  all  our 
yesterdays  being  remitted  to  to-day!  Parker.  "Men  are  worn  out,  enfeebled, 
aged  more  by  corroding  care,  than  by  hard  labor."  "  A  merry  heart  goes  all  the 
day;  a  sad  tires  in  a  mile."  Shakespeare.  Mr.  Laurence,  who  was  a  suflTerer  for 
conscience'  sake,  if  he  would  have  consulted  with  flesh  and  blood,  as  was  said  of  one 


Chap.  vll.  I— 5. 


MATTHEW 


41 


of  the  martyrs,  had  11  good  arguments  against  sufiering,  viz. :  a  wife  and  10  children. 
Being  once  asked  how  he  meant  to  maintain  them  all,  he  cheerfully  replied,  "  They 
must  all  live  on  Matt.  vi.  34,  'Take  therefore  no  thought  for  the  morrow,'"  etc. — 
Contentment  and  resignation,  in  such  trying  circumstances,  are  not  only  blessings 
to  the  possessors,  but  they  till  observers  witli  astonishment.  "  Hence,"  said  Dr.  W. 
to  a  poor  minister,  "  I  wonder,  Mr.  W.,  how  you  contrive  to  live  so  comfortably; 
methinks,  with  your  numerous  family,  you  live  more  plentifully  on  the  providence  of 
God,  than  I  can  with  all  the  benefits  of  my  parish." 


CHAPTER  THE  SEVENTH 

I,  a.  judge  not,"  i.e.  unkindly,  unwisely,  unjustly.  A  word  against  censori- 
ousness.  "  Yet  a  dog  is  to  be  esteemed  a  dog,  and  a  swine  a  swine."  See  ver.  6. 
ye  .  .  judged,  the  spirit  in  wh.  you  form  an  opinion  of  others  will  be  the  spirit 
in  wh.  others  will  regard  you.     mete,  measure. 

"This  passage  is  abused  when  made  tolerant  of  falsehood  and  wrong,  as  of  truth 
and  right." — "  The  evil  eye  forbidden.  As  ye  have  not  heen  judged,  but  forgiven, 
so  deal  with  others  aft.  God's  forgiving  love." — "Be  not  self-constituted  judges  of 
others'  faults." — "  The  way  to  righteousness  lies  in  finding  not  others'  sins  but  our 
own." 

Carlyle  says,  "To  judge  another  correctly,  we  must  not  merely  measure  the  few 
inches  of  aberration  from  the  mathematical  orbit,  but  reckon  the  ratio  of  these  to 
the  whole  diameter.  The  orbit  may  be  a  planet's,  its  diameter  the  breadth  of  the  solar 
system ;  or  it  may  be  a  city  hippodrome,  nay,  the  circle  of  a  gin-horse,  its  diameter 
a  score  of  feet  or  paces.  But  the  inches  of  deflection  only  are  measured;  and  it  is 
assumed  that  the  diameter  of  the  gin-horse  and  that  of  the  planet  will  yield  the  same 
ratio  when  compared  to  them."    Peloubefs  Notes. 

A  little  boy  once  went  home  to  his  mother  and  said,  "Mother,  sister  and  I  went 
out  into  the  garden,  and  we  were  calling  out,  and  there  was  some  boy  mocking  us." 
"How  do  j'oumean,  Johnny? "said  his  mother.  "AA'^hy,"  said  the  child,  "I  was 
calling  out,  '  Ho  ! '  and  this  boy  said,  'Ho  ! '  So  I  said  to  him,  '  Who  are  you  ? '  and  he 
answered,  '  Who  are  you  ? '  I  said,  '  What  is  your  name  ? '  he  said,  '  What  is  your 
name  ? '  And  I  said  to  him,  '  Wliy  don't  you  show  yourself  ? '  he  said,  '  Show  your- 
self ? '  And  I  jumped  over  the  ditch,  and  1  went  into  the  woods,  and  I  could  not  find 
him,  and  I  came  back,  and  said,  '  If  you  don't  come  out  I  will  beat  you  ! '  and  he 
said,  'I  will  beat  you!'"  So  his  mother  said,  "Ah,  Johnny!  if  you  had  said,  'I 
love  you,"  he  would  have  said,  '  I  love  you.'  If  you  had  said,  '  Your  voice  is  sweet, ' 
he  would  have  said  '  Your  voice  is  sweet.'  Whatever  you  said  to  him,  he  would  have 
said  back  to  j'ou."  And  the  mother  also  said,  "Now,  Johnnj',  when  you  gi'ow  and 
get  to  be  a  man,  whatever  you  say  to  others  they  will,  by  and  by,  say  back  to  you." 
And  his  mother  took  him  to  that  old  text  in  the  Scripture,  "With  what  measure  ye 
mete,  it  shall  be  measured  to  you  again." 

3 — 5.  mote,  small  particle  [A.-S.  mot],  like  those  seen  in  a  ray  of  sunshine. 
beam,  huge  piece  of  timber,  tig.  expression,  a  Jewish  proverb  of  wh.  Lightfoot 
gives  instances,  or  how,*  "Our  own  sinfulness  destroj^s  the  spiritual  vision  which 
alone  can  rightly  judge  sin  in  others."  Thou  hypocrite,'  cutting  rebuke  for  pre- 
tending to  be  better  than  he  is  in  setting  himself  to  correct  faults  of  others. 

I.  Good  men  should  guard  against  perversion  of  the  judicial  faculty  on  all  ques- 
tions. II.  Specially  on  personal  questions  that  faculty  should  be  purified  and  re- 
strained (consider  sacredness  of  reputation).  III.  Personal  judgments  provoke  re- 
prisals, and  they  oft.  engender  unholy  desires  for  victory,  etc.  IV.  Consciousness  of 
our  own  imperfections  should  moderate  our  personal  judgments.     Parker. 

Pedley,  who  was  a  well  known  natural  simpleton,  was  wont  to  say,  "  God  help 
the  fool."  None  are  more  ready  to  pity  the  folly  of  others  than  those  who  have  a 
small  share  of  wit  themselves.  "  There  is  no  love  among  Christians,"  cries  the  man 
who  is  destitute  of  true  charity.  "Zeal  has  vanished,"  exclaims  the  idle  talker. 
"O  for  more  consistancy."  groans  out  the  hypocrite.  "We  want  more  vital  godli- 
ness," protests  the  false  pretender.  As  in  the  old  legend,  the  wolf  preached  against 
sheep  stealing,  so  very  many  hunt  down  those  sins  in  others  which  they  gladly  shelter 
in  themselves.  Spurgeon.  I  have  read  somewhere  a  legend  of  a  wretched  man, 
one  of  nature's  monstrosities,  the  tip  of  whose  tongue  was  a  snake's  head.  In  his 
sleep  the  hideous  reptile  lay  coiled  within,  but  his  breathing  was  a  low  and  ominous 


befall  us."  "Let 
your  trouble  tar- 
ry till  its  own  day 
com  es."  T  li  e 
French  say  mis- 
fortune is  good 
for  something," 
and  the  Span- 
iards, "there  is 
no  ill  but  comes 
for  good." 


unjust 
censures 

a  Lu.  vl.  37;  Eo. 
Xiv.  3,  4,  10,  13:  1 
Cor.  iv.  3—5;  Jas 
ii.  13:  Iv.  11,  12. 
Bp.  Hunt  calls 
the  first  11  verses 
of  this  lesson  the 
fore-court  of  the 
Golden  Kule,  an 
approach  of  rare 
beauty  to  the 
marvel  lously 
beautiful  tem- 
ple. 

Judge,  to  point  out 
or  declare  what  is 
just  or  law. 
Mete,  to  measure. 

b  Eo.  11.  21. 
c  Gal.  vi.  1;    Ps. 
11.  10,  13. 

Hypocrisy,  lit.  the 
acting  of  apart  on 
the  stage,  hence 
feigning  to  be 
what  one  is  not. 
"The  hypocrite 
has  not  put  off 
the  old  man,  but 
has  put  on  the 
new  upon  it." 
iSt.  Basil.  "He 
was  a  man  who 
stole  the  livery 
of  heaven  to 
serve  the  devil 
in."     Pollok. 

At  Wragby,  in 
Yorkshire,  in  the 
vestry  of  the 
church  is  a  very 
curious  old 
painted  window, 
representing  in 
colored  glass  the 
subject  of  my 
text;  a  man  with 
a  huge  piece  of 
wood  before  his 
eyes  is  trying  dil- 
igently to  extract 
a  mere  speck 
from  the  eye  of 
another  man. 
Baring-  Gould. 

Easy  and  ordin- 
ary is  it  for  men 
to  be  others'  phy- 
sicians, rather 
than  their  own. 
They  can  weed 
others'  gardens, 
whilst  their  own 
is  overrun  with 
nettles.     Thus, 


42 


MATTHEW': 


Chap.  vil.    6— li. 


A.D.  28. 

like  mannerly- 
guests,  when  a 
good  morsel  is 
carved  us,  we  lay 
it  liberally  on 
anoth  er '  3  ti'ench- 
er,  and  fast  our- 
selves.  How 
much  better  were 
it  for  us  to  feed 
on  our  own  por- 
tion.    Adams. 

discritninate 
character 

a  Matt.  XV.  22,  26; 
Is.  Ivi.  10, 11;  Pr. 
xsTi.  11;  Ke.  3J«li- 
15;  Phil.  iil.  2. 
b  Lev.  xi.  7;  Is. 
Ixv.  4;  2  Pet.  ii. 
22. 

c  Grit.  Eng.  Test. 
dPr.  ix  7,8;  xxiil. 
9;  Ac.  xiil.  •16. 
e  Job  xxvlii.  18; 
Pr.  viii  11;  ill. 
15;  XX  15;  xxxi  10. 
Dog,  lit.  the  biting 
animal.  Dutch, 
dog ;  Ger.  dngge  ; 
docke;  per.  from 
Sans,  dak,  to  bite. 

prayer 

/Lu.  xi.  9.10;P3. 
xxvli.  8;  Pr.  viii. 
17  ;  Mk.  xi.  24  ; 
Ma  xsi.  22;  Heb. 
xi.  6;  Jo.  xiv.  13, 
U;  XV.  7;  xvi.  23, 
24;  Jas.  i.  5,  6; 
Gen.  xxxii.  26;  1 
Jo.  V.  14, 15 ;  Heb. 
iv.  16;  Jas.  v.  16 
—18;  Lu.  xviii.  1; 
Jer.  xxix.  13  Jas. 
Iv.  3;  Ro.  viii.  26, 
27. 

g  Rev.  iil.  20. 
Ask,  to  seek  an  an- 
swer. A.-S.  acsian, 
ascian,  to  seek. 

hutuan  and 
divine  com- 
passion. 

h  Lu  xi.  13. 
I  Tim.  V.  8. 
"  To  turn  stones 
Into  bread  was 
a  temptation  of 
our  Master,  but 
how  many  of  His 
servants  yield 
readily  to  the  far 
worse  tempta- 
tion to  'turn 
bread  into  stone  1 
Go  thy  way.  met- 
aphysical divine, 
to  the  atoneyard, 
and  break  gran- 
ite for  McAdam, 
but  stand  not  in 
the  way  of  loving 
Bplrits  wh  would 
feed  the  family 
cf  God  with  liv- 
ing bread." 


hiss.  When  he  attempted  to  speak,  the  monster  thrust  itself  out  in  wavy  vibrations, 
hissing,  biting,  stinging.  A  fitting  symbol  of  the  professing  Christian  who  has  the 
inconsistencies  of  his  brethren  at  his  tongue's  end,  and  their  excellences  never. 
Prof.  Phelps,  in  Peloubet's  Notes. 

6.  dogs,  oft.  applied  to  vile  persons,"  men  who  snarl  at  truth,  swine,  all. 
to  unclean  habits,  "swinish  multitude,"  carnal,  etc.*  "  To  judge  those  we  should 
not,  an  error  of  severity;  to  give  what  is  holy  to  dogs,  an  error  of  laxity.'"^  pearls, 
not  understood  by  swine,  who  might  think  you  mock  them.'*    Truth  com.  witli  gems." 

I.  Habits  of  vile  persons  indicated — dogs,  swine.  II.  Their  character  stated — 
ferocious,  rend;  ignorant,  do  not  value  pearls.  (How  many  treat  the  Sabbath,  truth, 
etc.,  as  swine  treat  pearls.)  III.  The  treaivient  they  should  receive.  Even  dogs 
and  swine  should  be  treated  with  pity  (dogs  improved  by  kindness). 

It  was  customary  with  the  ancient  writers  of  Greece  and  Rome,  and  with  the 
Eastern  sages,  to  denote  certain  classes  of  men  by  animals  of  similar  dispositions. 
Our  Saviour  adopted  the  same  natural,  concise,  and  energetic  method.  By  dogs, 
which  the  Jews  much  detested,  He  meant  men  of  odious  character  and  violent  tem- 
per; and  by  swine,  the  usual  emblem  of  moral  filth,  the  abandoned  and  i)rodigate. 
His  exhortation  meant  that,  as  the  priests  give  not  any  of  the  sacrifice  to  dogs,  so  His 
disciples  should  not  throw  away  their  instruction  on  those  who  would  blaspheme, 
nor  their  religious  wisdom — more  precious  than  rubies — on  the  impure,  who  would 
only  deride  them.     Jones. 

7,  8.  ask  .  .  knock,-''  "asi  for  what  we  -wish;  ■9ee^"  for  what  we  miss; 
knock  for  that  fr.  wh.  we  feel  ourselves  shut  out."  Fundamental  direction  for  prayer; 
ask,  inquire;  seek,  search  earnestly;  knock,  persevering  importunity,  receiveth 
fr.  man,  much  more  fr.  God,  and  what  is  really  good,  knocketh,  Christ  knocks  at 
door  of  our  hearts,''bef.  we  knock  at  door  of  mercy.  If  we  expect  Him  to  open  the 
second  door,  we  must  open  the  first. 

Characteristics  of  true  prayer:  1.  Genuine  asking;  2.  Earnest  seeking;  3.  Ur- 
gent knocking,  ask,  and  thus  acknowledge  that  mercy  is  the  gift  of  God;  seek,  and 
thus  show  your  estimate  of  its  worth;  knock,  and  thus  admit  that  the  door  is  de- 
servedly closed  against  you. 

When  thou  standest  before  His  gate,  knock  loudly  and  boldly,  not  as  a  beggar 
knocks,  but  as  one  who  belongs  to  the  house ;  not  as  a  vagabond,  who  is  afraid  of 
the  poUce,but  as  a  friend  and  an  intimate  acquaintance ;  not  as  one  who  is  apprehensive 
of  being  troublesome,  or  of  coming  at  an  improper  time,  but  of  a  guest  who  may 
rest  assured  of  a  hearty  welcome.  Dr.  F.  W.  Krummacher.  "Good  prayers,"  says 
an  old  divine,  "never  come  weeping  home.  I  am  sure  I  shall  receive  either  what  I 
ask,  or  what  I  should  ask."  "Prayer  pulls  the  rope  below  and  the  great  bell  rings 
above  in  the  ears  of  God.  Some  scarcely  stir  the  bell,  for  they  pray  so  languidly ; 
others  give  but  an  occasional  pluck  at  the  rope ;  but  he  who  wins  with  heaven  is  the 
man  who  grasps  the  rope  boldly  and  pulls  continuously,  with  all  his  might."  Spur- 
geon. 

9 — II.  man,*  with  com.  human  afl'ection.  son,  for  whom  he  is  bound  to  care.* 
ask,  confidently  of  a  parent,  being  hungry,  bread,  a  com.  need,  stone,  mock- 
ing the  prayer  and  the  hunger:  useless,  serpent,  wh.  may  be  like  a  fish  in  ai)pear- 
ance,  but  injurious,  evil,  ignorant,  weak,  selfish,  sinful,  good,  even  you,  who 
are  evil,  know  what  is  good,  more,  so  much,  that  none  can  say  how  much.  Fa- 
ther .  .  heaven,  who  i-noi£)s  what  you  need;  is  aWe  also,  and  w(7('jVi.r/.-'' good 
things,  wh.  shall  be  good,  though  they  appear  evil. 

Love  of  an  earthly  father,  a  dim  representation  of  the  lore  of  our  heavenly 
Father— (I)  Fr.  its  character;  (2)  Fr.  confidence  in  His  disposition,  which  we  cher- 
ish;   (3)  Fr.  our  experience  of  past  benefits. 

A  king  is  .sitting  with  his  council  deliberating  on  high  afl'airs  of  state  involving 
the  destiny  of  nations,  when  suddenly  he  hears  the  sorrowful  cry  of  his  little  child, 
who  has  fallen  down,  or  been  frightened  by  a  wasp ;  he  rises  and  runs  to  his  relief, 
assuages  his  sorrows  and  relieves  his  fears.  Is  there  anything  unkingly  here?  Is  it 
not  most  natura:?  Does  it  not  even  elevate  the  monarch  in  your  esteem?  Why  then  do 
we  think  it  disnonorable  to  the  King  of  kings,  our  heavenly  Father,  to  consider  the 
small  matters  of  His  children?  It  is  infinitely  condescending,  but  is  it  not  also 
superlatively  natural  that  being  a  Father  he  should  act  as  such?    Spurgeon. 

zz.  Therefore,  summarizing  the  chap.  fr.  ver.  1.  things,  .  .  would, 
within  the  compass  of  reasonable  desire  and  expectation.    A  double-edged  precept 


Chap.  vll.  13—16. 


Matthew. 


43 


A.D.  28. 


— (1)  Do  not  expect  fr.  others  more  than  you  are  willing  to  do  for  them.  (2)  Be 
willing  to  do  all  that  you  can  in  reason  expect,  law,  written  to  enforce  this. 
prophets,  who  labored  for  this." 

iSocial  morality.  The  golden  rule. — I.  Its  normal  principle  is  intelligible, 
reasonable,  and  wholesome.  II.  Its  inculcation  and  enforcement  are  one  of  the 
chief  ends  of  revelation. 

During  the  retreat  of  Alfred  the  Great,  at  Athelney,  in  Somersetshire,  after  the 
defeat  of  his  forces  by  the  Danes,  a  beggar  came  to  his  little  castle  there,  and 
requested  alms;  when  his  queen  informed  him  that  they  had  only  one  small  loaf 
remaining,  which  was  insufficient  for  themselves  and  their  friends,  who  were  gone 
abroad  in  quest  of  food,  though  with  little  hope  of  success,  the  king  replied,  "  Give 
the  poor  Christian  one  half  of  the  loaf.  He  who  could  feed  the  5,000  men  with  5 
loaves  and  2  small  fishes,  can  certainly  make  that  half  of  the  loaf  suffice  for  more 
than  our  necessities."  Accordingly  the  poor  man  was  relieved,  and  this  noble  act 
of  charity  was  soon  recompensed  by  a  providential  store  of  fresh  provisions,  with 
which  his  people  returned.     Whitecross. 

13,  14.  strait,  narrow  [Lat.  strictus].  The  entrance  of  the  temple  of  Mars  is 
described  by  Chaucer  as  "Long  and  streyt,  and  gastly  for  to  see."  Wide  enough 
for  all  penitence,  too  narrow  for  guilt,  gate,  of  heaven,  eternal  life,  narrow, 
truth  one,  errors  many.  '*At  every  step  in  life,  there  is  but  one  right  thing  to  do, 
and  all  beside  is  wrong."  A  difficult  way  to  find  and  to  walk,  broad,  easy  and 
pleasant,  few  .  .  find,  because  few  seek,  though  narrow,  there  is  room  for 
many. 

Entrance  into  life  difficult — I.  From  certain  deterring  peculiarities :  (1)  gate  is 
strait,  (2)  way  is  narrow,  (3)  finding  of  it  difficult,  (4)  few  companions.  II.  From 
attractions  of  other  road,  the  opposite  of  former  in  each  particular;  marks  of  the 
true  and  false  way;  1.  2V)0  gates;  2.  Two  conditions  of  entrance ;  3.  T^co  destinies. 
In  each  case  only  two. 

In  a  tine  old  mosque  we  saw  a  curious  double  column,  the  pedestals  of  which  are 
in  one  piece,  the  shafts  each  composed  of  two  pieces,  and  the  two  capitals  with 
their  plinths  all  formed  out  of  one  block.  These  pillars  are  not  large,  and  are  only 
distant  from  each  other,  as  they  stand,  about  a  human  span.  They  are  right  oppo- 
site to  the  door  of  entrance  into  the  mosque,  and  we  were  assured  that  it  was  ^''Bunvan's 
general  belief  among  the  Mohammedans,  that  whoever  could  pass  between  those  '  - 

pillars  unhurt  was  destined  for  heaven,  and  whoever  could  not,  might  prepare 
either  to  r.educe  his  bulk,  or  expect  a  worse  fate  in  hell."  Buckingham's  Travels 
among  the  Arab  Tribes.  Suppose  you  wish  to  enter  into  the  kingdom  of  music. 
Very  well.  This  is  the  New  Testament  doctrine  concerning  the  kingdom  of  music. 
'"■  Strait  is  the  gate  and  narrow  is  the  way  which  leadeth  unto  excellence  in  music, 
and  few  there  be  that  find  it."  You  have  to  study  night  and  day,  you  have  no  time 
for  yourself,  you  are  at  it,  always  at  it,  or  getting  ready  for  it,  criticising  or  being 
criticised,  repeating,  rehearsing,  going  over  it  again  and  again,  still  higher  and 
higher.  If  that  is  the  law  of  j'our  little  kingdom  of  music,  why  should  it  not  be  the 
law  of  the  larger  kingdom  of  life,  which  includes  all  beauty,  and  learning,  and 
music,  and  power?    J.  Parker,  D.D. 

15,  16.  Beware,  as  you  value  your  souls,  false,  yet  pretending  to  be  true ; 
heretical,  prophets,  i-e.  teachers;  "blind  leaders  of  the  blind."*  sheep's 
clothing,  looking  as  if  they  belong  to  Christ's  flock."  inwardly,  "  true 
judgment  searches  the  heart."  ravening,''  praying  with  rapacity,  wolves,' 
rapacious,  insincere,  mischievous  ;  enemies  of  sheep,  fruits,  life  and  conduct,  both 
of  teacher  and  those  taught,-*"  know  as  a  tree  by  its  fruit,  grapes,  thorns  .  . 
figs,  thistles,  fruit  of  tree  answers  to  tree's  nature  ;  so  conduct  of  man  to  his 
moral  state.? 

Beware  of  false  prophets.— I.  Why?  Because  false.  (1)  Deceptive,  (2) 
destructive.    II.     How  known  ?    (1)  Their  fruits,   (2)  their  condemnation. 

A  gentleman  eminent  in  the  literary  world,  had  his  mind  in  early  life  deeply 
imbued  with  infidel  sentiments.  He  and  one  of  his  companions  often  carried  on  their 
conversation  in  the  hearing  of  a  religious,  but  illiterate  countryman.  This  gentleman, 
having  afterwards  become  a  Christian,  was  concerned  for  the  countryman,  lest  his 
faith  in  religion  should  have  been  shaken  by  their  remarks.  One  day  he  took  the 
liberty  to  ask  him,  whether  what  had  so  frequently  been  advanced  in  his  hearing,  had 
not  produced  this  effect  upon  him  ?  "  By  no  means,"  answered  the  countryman ;  "it 
never  made  the  least  impression  upon  me."     "No  impression  on  you!"  said  the 


Ps. 


jiB.llX.  15; 
Ixxxvi.  5. 
Man,  lit.  the  being 
that  thinks.  Sans. 
manu  —  man,  to 
think. 

Children :  "  Liv- 
ing jewels  drop'd 
unstained  from 
heaven."  Pollok. 


summary 
of  duty 

a  Ga.  V.  14;  Le. 
xix.  18  Tit.  iii.  2; 
Ko.  xiii.  10;  Ma. 
xxii.  a7,  b9,  40  ; 
Is.  i.  17,  Zee.  vii. 
9,  10. 

"A  kind  neigh- 
bor is  not  one 
who  does  half-a- 
dozen  great  fav- 
ors in  as  many 
years ;  but  the 
doer  of  little 
every-day  kind- 
nesses." Bruyere. 

narrow  and 
broad  -way 

Lu.  xiii.  23,  24; 
Ro.  viii.  13, 1  Pet. 
iv.  18,  Is.  XXXV.  8; 
Matt.  xvi.  24 ;  Ac. 
xiv.  22 ,  Pr.  xvi. 
25;  Heb.  xii.  14; 
Ee.  xxi.  27. 


'Pil- 


grim's Progress" 
is  the  best  com- 
mentary on  these 
verses.  Rev.  Com. 
Strait,  lit.  strain- 
ed. Obs.  strict, 
rigorous,  nar- 
row, hence  in  B. 
difficult. 

Gate.ix  }>nle  pierced^, 
passage,  o  r  en- 
trance. Scot,  gate, 
a  i^ay :  Dan.  gade, 
a  street.  Dutch 
and  Ice.  gat,  a 
hole;  Ice.  gata,  to 
perforate. 


false  teachers 

b  Lu.  vi.  39;  Ma. 
xxiv.  4,  5,  xxiii. 
24;  1  Jo.  iv.  1; 
Deu.  xiii.  1  —  3  ; 
Jer.  xxiii.  16:  1 
Pet.  ii.  1—3  ;  Col. 
ii.  8;  Ro.  xvi.  17, 
18. 

c  Jo.  X.  26,  27. 
d   Gen.   xlix.  27; 
Ps.  xvli.  12  TO. 
e  Ac.  XX.  28,  80. 
/  Ma.   Iii.  8,   10; 
Gal.  V.  22. 
g  Pr.  xxiii.  7. 
Wolf.    A. -8.  wul/; 
allied  to  L.  lupns; 
Gk.   lukos;   Sans. 
vrika.  a  wolf.  The 


44 


MATTHEW. 


Chap.  vli.  17— 83. 


A.D.  28. 

common  wolf,  C. 
lupus,  once  abun- 
dant In  Pales- 
tine, 13  even  yet 
seen  there  occa- 
sionally. 

trees  and 
tnen  known 
by  fruit 

a  Lu.  vl.  45;  1  Jo. 
lii.  10 ;  Gal.  v.  19 
— 23  ;  Jas.  iii.  17, 
18:  Ro.  vi.  22. 
"The  morality  of 
an  action  de- 
pends on  the  mo- 
tive  tr.  wh.  we 
act."  "Our  ac- 
tions are  our 
own:  their  conse- 
quences belong 
to  heaven."  Frari- 


"  Action  hangs, 
as  it  were,  'dis- 
solved,in  speech, 
in  thoughts 
whereof  speech 
is  the  shadow, 
and  precipitates 
itself  therefrom. 
The  kind  of 
speech  in  a  man 
betokens  the 
kind  of  action 
you  will  get.  fr. 
him."     Carlyle. 


profession  and 
practice 

5  Lu.  vl.46;Matt. 
XXV.  11, 12;  Jas.  i. 
22,  25;  Ro  ii.  13; 
1  Th.  iv.  3 ;  Jo. 
xiii.  17. 

c  Jo.  xlv.  21,  23: 
1  Jo.  ii.  3.  5;  V.  3; 
d  Jo.  vi.  29;  Matt. 
Ix.  13. 

e  2  Cor.  V.  15 ;  Lu. 
X.  28. 

/  Ac.  xvl.  31. 
g  1  Jo.  ill.  23. 
"Wicked     men 
obey  for  fear,  but 
the    good    for 
love."    Aristotle. 


vain 
expectations 


h  Nu.  xxiv.  3,  4; 
Jo.  xl.  51. 
t  Hab.  1.  13;  Ps.  1. 
16;  2  Tim.  11.  19; 
Ps.  vl.  8;  1.  6;  2 
Cor.  xiil.  5. 


gentleman;  "why,  you  must  know  that  we  had  read  and  thought  on  these  things 
much  more  than  you  had  an  opportunity  of  doing."  "  Oh,  yes,"  said  the  other,  "but 
your  conversation  plainly  showed  me  that  you  had  never  read  nor  thought  much  on 
your  Bible;  and,  besides,  I  knew  also  }''our  manner  of  living;  I  knew  that  to  maintain 
such  a  com'se  of  conduct,  you  found  it  necessary  to  renounce  Christianity." 

17 — ao.  good  tree,  or  teacher,  or  man.  good  fruit,  as  a  matter  of  course." 
good  .  .  cannot  .  .  evil,  yet  good  fruit  exposed  to  evil  influences.  The 
best  fruit  oft.  the  prey  of  the  worm,  every,  without  exception.  A  wicked  man 
shall  not  be  concealed  fr.  justice  by  a  crowd  of  saints,  shall  know,  this  does  not 
contradict  vs.  1,  2. 

Underlying  element  of  moral  character. — Moral  character  is:  {a)  man's  only 
real  property ;  {b)  only  measure  of  man's  real  worth ;  (c)  only  earthly  product  man 
will  bear  to  another  world;  {d)  source  whence  springs  lasting  weal  or  woe.  I.  It  is  a 
vital  source  of  action.  II.  It  is  either  radically  corrupt  or  good.  III.  When  corrupt, 
generally  disguised.     IV.  When  disguised,  may,  and  should,  be  detected.     Thomas. 

Prof.  Isaac  Hall  says,  "  as  to  the  good  tree  and  the  corrupt  tree,  there  is  a  wild 
olive  and  a  wild  orange,  and  also  a  wild  tree  to  represent  almost  every  one  of  the 
good  fruit  trees  of  Palestine.  If  grafted  when  young,  a  good  tree  will  result ;  but  if 
by  mistake  or  ignorance  one  is  left  to  the  fruiting  time  before  being  found  out,  it  has 
to  suffer  the  axe,  and  most  welcome  is  it  to  the  fire  in  a  country  where  good  fuel  ia 
scarce.  PeloubeVs  Notes.  When  the  Sidonians  were  once  going  to  choose  a  king, 
they  determined  that  their  election  should  fall  upon  the  man  who  should  first  see  the 
sun  on  the  following  morning.  All  the  candidates,  towards  the  hour  of  sunrise, 
eagerly  looked  toward  the  East,  but  one,  to  the  astonishment  of  his  countrymen,  fixed 
his  eyes  on  the  opposite  side  of  the  horizon,  where  he  saw  the  reflection  of  the  sun's 
rays  before  the  orb  itself  was  seen  by  those  looking  towards  the  East.  The  choice 
instantly  fell  on  him  who  had  seen  the  reflection,  of  the  sun ;  and  by  the  same  rea- 
soning, the  influence  of  religion  on  the  heart  is  frequently  perceptible  in  the  conduct, 
even  before  a  person  has  made  direct  profession  of  the  principle  by  which  he  is  actu- 
ated. Saturday  Mag.  Those  who  travel  through  deserts  would  often  be  at  a  loss 
for  water,  if  certain  indications,  which  the  hand  of  Providence  has  marked  out,  did 
not  serve  to  guide  them  to  a  supply.  The  secret  wells  are  for  the  most  part  discov- 
erable from  the  verdure  which  is  nourished  by  their  presence.  So  the  fruitfulness  of 
good  works  of  the  believer,  amidst  the  deaduess  and  sterility  around  him,  proclaim 
the  Christian's  life.     Salter. 

21.  every  one,  because  only  some  do  as  well  as  say.  saith,  saying  is  right, 
but  doing  must  be  added,  shall  enter,  though  he  may  foolishly  hope  to  do  so. 
doeth,*  deeds  as  well  as  words,  fruit  as  well  as  leaves ;  but  the  leaves  are  needful  to 
the  tree,  will  .  .  Father,  and  that  flot  of  s^at^i'sA  constraint;  but  of^'to^  joy, 
finding  a  pleasure  in  doing  it.  / 

Obedience  the  test,"  but  not  the  ground**  of  acceptance.  "  To  call  God  our  Lord, 
and  yet  not  to  honor  Him  by  our  works,  is  to  condemn  ourselves.""  "The  will  of 
God,  ace."  to  the  Gospel,  is  to  believe  in  Christ,-^  and  to  lead  a  godly  life."ff 

"'Sir,'  said  the  Duke  of  Wellington  to  an  officer  of  engineers,  who  urged  the 
impossibility  of  executing  the  directions  he  had  received,  '  I  did  not  ask  your  opinion, 
I  gave  you  my  orders,  and  I  expect  them  to  be  obeyed.'  Such  should  be  the 
obedience  of  every  follower  of  Jesus.  The  words  which  He  has  spoken  are  our  law, 
not  our  judgments  or  fancies.     Even  if  death  were  in  the  way,  it  is 

'  Ours  not  to  reason  why — 
Ours,  but  to  do  and  die; ' 

and,  at  our  Master's  bidding,  advance  through  flood  or  flame."    Spurgeon. 

22,  23.  many,  vainly  and  presumptuously  trusting  in  their  profession  and 
work,  will  say,  with  impudent  efl'rontery.  that  day,  of  final  and  general  judg- 
ment, prophesied,*  taught,  works,  bad  men  may  do  some  good  things  fr. 
dif.  motives,  and  then  trust  in  their  works,  profess,  openly  declare,  knew, 
approved  as  my  disciples,  and  sent  to  teach,  depart,  those  who  depart  from  God 
here,  shall  depart,  at  last,  forever,    work  iniquity,'  because  of  selfish  ends. 

"The  grace  of  God,  and  not  gifts,  saves  the  soul."  "To  know  the  will  of  God 
and  not  to  do  it,  involves  double  punishment;  to  receive  great  gifts  and  not  to  employ 
them  rightly,  involves  greater  responsibility  in  the  day  of  judgment."    Zeisius. 


Chap.  vli.  24—27. 


MATTHEW. 


45 


"William  Wickham,  being  appointed  by  King  Edward  to  build  a  stately  church, 
wrote  in  the  windows,  '  This  work  made  William  Wickham.^  When  charged  by 
the  King  for  assuming  the  honor  of  that  work  to  himself  as  the  author,  whereas  he 
was  only  the  overseer,  he  answered  that  he  meant  not  that  he  had  made  the  work, 
but  that  the  work  made  him,  having  before  been  very  poor,  and  then  in  great  credit. 
Lord,  when  we  read  in  Thy  Word  that  we  must  work  out  om"  own  salvation,  Thy 
meaning  is  not  that  our  salvation  should  be  the  efi'ect  of  our  work,  but  our  work 
the  evidence  of  our  salvation."  Spurgeon.  How  naturally,  and  as  it  were  uncon- 
sciously and  inevitably.  He  has  passed  from  the  Teacher  to  the  Judge  !  We  can  well 
imagine  that  from  this  point  on  to  the  end  there  must  have  been  a  light  on  His  face, 
a  fire  in  his  eye,  a  solemnity  in  His  tone,  a  grandeur  in  His  very  attitude,  which 
struck  the  multitude  with  amazement,  especially  at  the  authority  (ver.29)  with  which 
He  spoke.     Exiwsitor^s  Bible. 

24,  25.  sayings,  "These  words  seem  to  bind  together  the  whole  discourse, 
and  exclude  the  idea  that  it  is  a  collection  of  unconnected  sayings.""  heareth  .  .' 
doeth,  and  who  hears  in  order  that  he  may  learn  and  do.  liken,  compare,  tock,* 
having  patiently  dug  down  through  the  light  surface  to  the  solid  rock.  Hearers  must 
dig  down  through  the  sound  to  the  sense,  through  the  letter  to  the  spirit,  through  the 
preaching  to  the  practice,  rain,  fr.  above;  floods,  fr.  below;  winds,  fr.  around. 
Trials  fr.  all  quarters  test  the  building,  all.  character,  fell  not,"  rather  consolidated 
than  weakened  by  these  tests. 

Spiritual  structures. — They  shall  be  tried.  I.  This  is  true :  (1)  proved  by  experi- 
ence :  (2)  even  the  kingdom  of  God,  or  inner  life,  has  its  tempests.  H.  Inferences : 
(1)  many  a  false  building  has  been  swept  away;  (2)  how  careful  should  we  be  in  rear-, 
ing  our  own  structure.     Lange. 

He  founds  his  house  on  a  rock,  who,  hearing  the  words  of  Christ,  brings  his  heart 
and  life  into  accordance  with  them,  and  is  thus,  by  faith,  in  union  with  him — founded 
on  him.  Alford.  A  young  minister  in  Wales,  coming  on  trial  to  a  very  exposed  lo- 
cality, had  to  sleep  at  a  farmhouse  on  the  highest  point  of  land  in  the  country.  The 
wind  blew  a  tempest,  the  rain  beat  upon  the  house,  and  he  feared  it  must  fall.  He 
could  not  rest;  he  rose,  sat  by  the  fire,  and  prepared  for  the  worst.  But  it  stood  firm 
and  unshaken.  The  morning  came;  the  minister  expressed  his  fears,  and  wondered 
how  the  farmer  could  sleep  so  securely  exposed  to  such  a  storm.  "Oh,"  said  the 
farmer,  "  I  had  no  fear  of  the  house  falling,  and  you  need  not  have  feared,  either,  for 
it  is  founded  upon  a  rock."  Oh,  what  a  mercy  that  the  Rock  of  Ages  is  immovable  ! 
Happy  the  man  whose  hope  is  builded  thereon. — Dr.  Robinson  was  entertained  at  Naza- 
reth, in  the  home  of  a  Greek  Arab.  The  house  had  just  been  built.  In  order  to  lay 
the  foundations  he  had  dug  down  to  the  solid  rock  to  the  depth  of  30  feet,  and  then 
built  up  arches. — A  friend,  journeying  thro.  Palestine,  pitched  his  tent  one  fair  night 
in  one  of  those  wadies,  or  valleys,  and  was  awakened  before  morning  by  the  flow  of 
water,  from  wh.  he  and  his  party  had  barely  time  to  escape  with  the  loss  of  clothing, 
books  and  instruments.  So  the  trial  of  the  last  Great  Day  will  come,  without  warn- 
ing, and  overwhelming  those  whose  exterior  was  fair,  but  the  foundation  of  whose 
life  was  insecure.     Lyman  Abbott. 

26,  27.  heareth  .  .  not,  to  whom  the  words  are  mere  sounds. "*  foolisli, 
imprudent,  thoughtless;  looking  for  immediate,  rather  than  lasting  results;  for 
present  shelter,  not  future  comfort  and  safety,  house.  The  h.  of  the  com.  people 
gen.  throughout  the  E.  and  partic.  in  the  mountainous  and  thinly-peopled  parts  of 
Palestine  and  Arabia,  are  of  three  kinds :  (1)  framework  of  branches  covered  with 
clay ;  (2)  with  walls  made  entirely  of  clay,  thick  and  broad ;  (3)  walls  of  mud-bricks 
dried  in  the  sun,  or  slightly  burnt*  sand,  light  soil  on  edge  of  stream,  fell,  just 
when  most  needed,  in  time  of  trial,     great,  sudden,  destructive,  complete. 

Hypocrisy  bears  to  the  world  the  aspect  of  a  great  building,  but  it  has  no  foun- 
dation, and  will  fall.-'^  "I.  All  men  are  building.  ■  II.  All  builders  have  a  choice  of 
foundations.  III.  All  foundations  will  be  tried.  IV.  Only  one  foundation  will 
stand." 

A  sudden  but  violent  storm  arose,  and  loud  thunder  echoed  through  the  moun- 
tains. "The  brow  of  the  hill  whereon  their  city  (Nazareth)  was  built,  was  every 
moment  gleaming  as  the  lightning  flashed.  The  rain  fell  in  torrents;  and  in  the 
course  of  an  hour,  a  river  flowed  past  the  convent  door,  along  what  lately  was  a  dry 
and  quiet  street.  In  the  darkness  of  the  night  we  heard  loud  shrieks  for  help.  The 
flood  carried  away  baskets,  logs  of  wood,  tables,  and  fruit  stands.     Two  houses. 


The  greatest  ol 
preachers  dreads 
such  a  sentence. 
(1  Cor.  ix.  27.) 
Cambridge  Bible. 

Noah's  carpen- 
ters helped  to 
build  the  ark, but 
did  not  enter  it 
to  be  saved  from 
the  flood.  PeUm- 
bet. 


house  on 
a  rock 

a  Lu.  vl.  47,  49. 
b  2  Sam.  xxii.  2  ; 
1  Cor.  X.  4. 
c  Ja.  1.  12. 
Heaviest  rainfall 
in  the  world  is 
600  inches  on  Ka- 
sia  Hills,  of  wh. 
500  fell  in  7  mths. 
In  Oct.,  1833,  10,- 
000  houses  in 
Can  ton  were 
swept  away 
by  inundation 
caused  by  exces- 
sive rain.  Great 
inundation  in 
Holland  in  15.30. 
400,000  persons 
said  to  have  per- 
ished. At  Pesth, 
near  Presburg, 
overflow  of  Dan- 
ube swept  away 
24  villages  with 
the  people,  April, 
1811. 


house  on 
the  sand 

dEz.  XXX  ill.  30— 
33;  Is.  xxix.  13. 
e  Paxton,  i.  200  Jf; 
Stanley    Sin.    and 
Pal.  480. 

/Lu.xviil.ll— 14. 
House,  anything 
for  covering  o  r 
protection.  W. 
hws.  a  covering; 
A.-S.,  Goth.,  hm; 
Ger.  haus — huten, 
to  cover;  akin  to 
L.  casa;  the  pro- 
tecting thing,  a 
cottage;  Beh.kas- 
ah,  to  cover. 

'Rainjhat  wh.wcts. 
A.-S.  regen ;  Ger. 
regnm,    to    rain ; 


46 


MATTHEW. 


Chap.  vill.    I— a. 


A.D.  28. 

akin  to  L.  rigo, 
Gk.  brecko,  to  wet. 
Saad,  A.-S.  and 
Ger. ;  Ice.,  sandr ; 
Gk.  psa  mmos, 
prob.  Ir.  psao,  to 
rub. 


chafacteris- 
tics  of  Christ's 
teaching 

a  Mk.  i.  27;  Ac. 
xiii.  12;  Jo.  vii. 
46;  Matt.  xlU.  54; 
Mk.  1.  22;  Lu.  iv. 
32. 

bis.  1x1.  1. 
Astonish,  to  stun 
■with  any  sudden 
noise,  as  thunder. 
Old  Fr.  estonner ; 
L.  attmw,  to  thun- 
der— ad.  at,  tono, 
to  thunder.  Old 
E.  Astony ;  A.-S. 
stunian,  to  stun. 
Doctrine,  a  thing 
taught;  in  the  B. 
the  act  or  man- 
ner of  teaching. 
L.  docen,  to  teach. 
T  e  a  c  li ,  to  show. 
A.-S.  tcecan,  to 
show,  Ger  zeihen, 
zeigen,  to  show;  al- 
lied to  L.  doceo,  to 
teach  ;  Gk.  deik- 
numi,  to  show. 


Galilee 

the  leper 
healed 


c  Matt.  V.  1 . 
d  Ararat,  Ge.  vlU. 
4;  Abarim,  Nu. 
xxxill.  47,  48; 
AmaWc,  Ju.  xlL 
16  ;  Carniel,  2  K. 
Xix.  23;  Ehal  and 
Gerizim,  Deu.  xl. 
29;  GiWoa,  2  S.  1. 
6,21;  Hermon;  3oa. 
X 1 1 1.  1 1 ;  Moriah, 
Ge  xxii.  2.  A^ebo, 
Deu.  xxxlv.  1; 
Olivet,  Lu.  xxl. 
37;  Sinai,  Ex.  Xlx. 
2,  18,  etc.:  Tabor, 
Ju.  Iv.  6,  etc. 
e  Nu.  xil.  6,  10;  2 
Ch.  xxvl  19. 
/Lev.  xiil.,  xlv.; 
Trench;  Winer. 
g  Mk.  1.  40;  Lu.  v. 
12. 

On  lepers  and  le- 
prosy, see  John's 
Bib.  Antiq.  §  188, 
189;  and  Land  and 
the  Book,  469,  651 
-«54, 


built  on  tbe  sand,  were  undermined  by  the  water,  and  both  fell  together,  while  the 
people  in  them  escaped  with  difficulty.     Sunday  at  Nazareth. 

Some  men's  lives  are  like  palaces,  fair  and  spacious  and  lofty;  full  of  nobleness. 
Some  are  like  castles,  grim  and  stern  and  tyrannical,  with  dark  cells  and  secret 
winding  passages.  Some  are  like  mills  and  warehouses,  stuffed  so  full  with  machin- 
ery and  merchandise  that  the  owner  has  scarce  room  to  move  about;  and  not  a 
glimpse  of  the  bright  blue  sky  can  he  catch  through  their  dusty  windows.  Some, 
again,  are  lighthouses,  standing  bravely  on  their  rock  amid  the  dashing  waves,  and 
holding  forth  the  light  by  which  many  a  storm-tossed  voyager  is  guided  into  port. 
Some  lives  are  more  like  ships  than  houses,  ever  wandering,  nowhere  abiding. 
Some  are  like  quiet  cottage  homes,  with  no  splendid  outside  or  towering  pinnacles, 
but  full  of  homely  peace  and  quiet  usefulness.  And  some — how  many! — never  get 
beyond  the  beginning ;  just  a  few  courses  laid.     E.  R.  Conder. 

28,  29.  astonished,  unaccustomed  to  teaching  so  profound,  spiritual,  plain, 
familiar,  searching,  doctrine,"  teaching,  inclusive  of  manner  and  matter. 
taught,  did  not  play  the  orator  merely.  Instructed,  authority,*  boldly,  dog- 
matically, with  great  originality ;  no  appeal  fr.  His  statements.  The  great  Teacher, 
and  the  truth,  scribes,  whose  teaching  was  a  mere  traditional,  conventional 
mode.  Petty  quibbling,  and  glosses  on  words,  etc. ;  no  bold  attacks  upon  sin,  or 
stimulations  of  godliness. 

Characteristics  of  Christ's  teaching.  I.  Those  wh.  canwo^  be  imitated:  (1)  His 
originality;  (2)  His  miraculousness;  (3)  His  authority.  H.  Those  wh.  must  not  be 
imitated:  (1)  His  positiveness ;  (2)  His  self-assurance;  (3)  His  self-representation. 
in.  Those  which  s/iOM^rf  be  imitated:  (1)  His  naturalness;  (2)  His  suggestiveness ; 
(3)  His  catholicity;  (4)  His  spirituality;  (5)  His  tenderness;  (6)  Hia  faithfulness; 
(7)  His  consistency ;  (8)  His  devoutness. 

Mrs.  Judson,  giving  some  account  of  the  first  Burman  convert,  says:  "A  few  daj^s 
ago  I  was  reading  with  him  Christ's  Sermon  on  the  Mount.  He  was  deeply  im- 
pressed, and  unusually  solemn.  '  These  words,'  said  he,  '  take  hold  on  my  very  heart; 
they  make  me  tremble.  Here  God  commands  us  to  do  everything  that  is  good  in 
secret,  not  to  be  seen  of  men.  How  unlike  our  religion  is  this!  When  Burmans 
make  offerings  at  the  pagodas,  they  make  a  great  noise  with  drums  and  musical  in- 
struments, that  others  may  see  how  good  they  are;  but  this  religion  makes  the 
mind  fear  God,  it  makes  it,  of  its  own  accord,  fear  sin. ' " 


CHAPTER  THE  EIGHTH. 

I,  2.  mountain,"  a  consecrated  height.  Bible  events  and  mountains.<^  leper, 
had  a  terrible  disease;  a  poisoning  of  springs  of  life,  and  a  gradual  decay  of 
whole  body,  was  deemed  one  of  the  Lord's  most  fearful  visitations  of  wrath.'  Incur- 
able by  man,  though  certainly  not  contagious  in  the  usual  sense,  it  was  viewed  by  tlie 
law  as  i\i&  parable  of  death,  the  most  striking  emblem  of  inward  sin,  the  essence 
and  type  of  all  uncleanness./  It  is  prob.  that  this  1.  had  heard  some  of  the  sayings 
of  Jesus,  and  concluded  that  one  who  could  speak  such  Divine  words,  had  power  to 
perform  superhuman  deeds,  worshipped,'  not  worship  as  to  God,  but  a  deeply 
reverential  salutation.  Am.  Com.  canst,  of  this  he  had  no  doubt,  the  question 
was  whether  Jesus  was  willing. 

Words  of  Jesus  followed  by  works.  "  Having  taught  as  one  with  authority.  He 
proceeds  to  show  that  authority,  and  confirm  His  words  by  works."  "  This  chapter 
is  a  chapter  of  miracles."  "We  have  now,  in  this  and  in  fol.  chap,  as  it  were,  a 
solemn  pi-ocession  of  miracles,  confirming  the  authority  with  wli.  our  Lord  had 
spoken."  "These  miracles  were  wrought  at  very  dif.  times,  but  Matt,  collects  them 
here  into  one  narrative."  Miracles  of  Jesus  were — I.  Seals  of  His  authority.  II. 
Exercises  of  His  love  to  men.    III.  Types  of  truth. 

Among  the  many  kinds  of  leprosy  that  of  the  Bible  appears  to  have  been  not  the 
elephantiasis,  or  knotty  leprosy,  now  often  seen  in  Palestine,  but  the  "white 
leprosy."  It  began  with  a  small  spot,  scab,  or  swelling,  lying  lower  than  the  sur- 
face of  the  skin,  and  the  hair  within  it  turning  white.  This  would  spread,  and  raw 
flesh  would  appear.  In  bad  cases,  large  portions,  and  sometimes  the  whole  of  the 
body  would  assume  a  chalky  whiteness;  the  nails,  and  sometimes  the  hair,  fell  off, 
and  in  some  varieties  the  senses  became  blunted.  But  it  is  not  certain  that  all  these 
symptoms  pertained  to  the  Bible  leprosy.    It  does  seem  nearly  certain  that,  while 


Chap.  viii.  3— lo. 


MATTHEW. 


4T 


hereditary,  ofteu  for  several  generations,  it  was  tioi  a  contagious  disease,  at  least 
not  in  ordinary  cases.  In  the  south  of  Africa  there  is  a  large  lazar-house  for  lepers. 
It  is  an  immense  space,  enclosed  by  a  very  high  wall,  and  containing  tields,  which 
the  lepers  cultivate.  There  is  only  one  entrance,  which  is  strictly  guarded.  When- 
ever any  one  is  found  with  the  marivs  of  leprosy  upon  him,  he  is  brought  to  this 
gate,  and  obliged  to  enter  in,  never  to  return.  Within  this  abode  of  misery,  there 
are  multitudes  of  lepers  in  all  stages  of  the  disease.  Dr.  Halbeck,  a  missionary  of 
the  Church  of  England,  from  the  top  of  a  neighboring  hill,  saw  them  at  work.  He 
noticed  two  particularly,  sowing  peas  in  the  field.  The  one  had  no  hands,  the  other 
had  no  feet — these  members  being  wasted  away  by  disease.  The  one  who  wanted  the 
hands  was  carrying  the  other  who  wanted  the  feet  upon  his  back,  and  he  again  car- 
ried in  his  hands  the  bag  of  seed,  and  dropped  a  pea  every  now  and  then,  wh.  the 
other  pressed  into  the  ground  with  his  foot;  and  so  they  managed  the  work  of  one 
man  betw.  the  two.  Two  Moravian  missionaries,  impelled  by  an  ardent  love  for 
souls,  have  chosen  the  lazar-house  as  their  field  of  labor.  They  entered  it,  never  to 
come  out  again;  and  it  is  said  that  as  soon  as  these  die,  other  Moravians  are  quite 
ready  to  till  their  place.  "Ah!  my  dear  friends,"  adds  the  late  Rev.  Robert 
M'Cheyne,  "  may  we  not  blush,  and  be  ashamed  before  God,  that  we,  redeemed  with 
the  same  blood,  and  taught  by  the  same  spirit  shd.  yet  be  so  unlike  these  men  in 
vehement,  heart-consuming  love  to  Jesus  and  the  souls  of  men." 

3,  4.  Jesus,  who  else  would  have  done  this?  put  .  .  hand,  not  to 
threaten,  or  warn  the  leper  ofi'.  touched,"  removing,  not  receiving  defilement.* 
"This  taking  hold  of  the  leper  seems  to  symbolize  Christ's  taking  hold  of  our  nature. " 
I  will,  a  ready  answer  to  ready  faith,  clean,  Christ,  holy  Himself,  a  fountain  of 
purity  to  others,  gift,  trespass  ofl'ering.  testimony,  by  wh.  they  were  left  with- 
out excuse  if  they  did  not  testify  of  Him  who  thus  honored  the  law.'' 

Leper  coming  to  Christ  teaches:  1.  That  the  vilest  may  come  to  Christ;  2.  That 
the  weakest  can  come;  3.  That,  if  they  would  be  healed,  they  must  come  to  Him 
and  no  other.  Christ  healing  the  leper  teaches:  1.  His  willingness  to  restore  the 
lost;  2.  His  ability  to  do  so  at  once;  3.  His  restoring  power  acts  in  connection  with 
obedience  to  law. 

Is  it,  then,  a  great  stumbling-block  in  your  way,  0  nineteenth  century  critic,  that 
you  are  expected  to  believe  that  the  Lord  Jesus  actually  did  heal  this  leper  ?  Would 
it  take  the  stumbling-block  away  to  have  it  altered  ?  Suppose  we  try  it,  amend  to 
suit  the  "  anti-super  naturalism  "  of  the  age.  "And  behold,  there  came  a  leper  to 
Him,  sa}'ing,  '  Lord,  if  Thou  wilt.  Thou  can'st  make  me  clean.'  And  Jesus  put  out 
His  hand,  and  motioned  him  away,  saying,  '  Poor  man,  you  are  quite  mistaken,  I 
cannot  help  you.  I  came  to  teach  wise  people,  not  to  help  poor  wretches  like  you. 
There  are  great  laws  of  health  and  disease;  I  advise  j'ou  to  iind  them  out,  and  obey 
them;  consult  your  doctor,  and  do  the  best  you  can.  Farewell.'"  Oh,  what  non- 
sense many  wise  people  talk  about  the  difficulty  of  believing  in  Divine  power  to  heal  1 
The  fact  is,  that  if  Christ  had  not  proved  Himself  a  Healer,  men  could  not  have 
believed  in  Him  at  all.     Expos.  Bib. 

5 — 7.  Capernaum,  =  city  of  consolation  (?)  In  upper  Galilee, <*  nr.  the  sea« 
on  the  great  commercial  route  fr.  Damascus,  came,  prob.  sent  first.-''  centurion, 
Rom.  officer  of  a  hundred  men;  one  of  several  of  wh.  good  things  are  recorded,^  his 
building  a  synagogue,*  suggestive  of  his  wealth  and  his  piety,  my  servant,  kind 
master  of  prob.  an  old  and  faithful  retainer,  palsy,  short  for  paralysis.  Many  dis- 
eases were  once  included  under  this  name ;  among  them  a  fearful  sort  of  cramp, 
racking  the  body  with  intense  pain,  and  causing  death  in  a  few  days,  come  .  . 
heal,  He  could  have  healed  without  coming.* 

The  Centurion  a  Tnodel  of  believing  confidence — 1.  In  his  earnest  entreaty;  2. 
In  his  cordial  afl'ection ;  3.  In  his  unfeigned  humility;  4.  In  the  peculiar  shape  in  wh. 
his  profession  of  Christ  appeared.  Excellencies  of  the  centurion'' s  faith — 4.  Humil- 
ity, by  wh.  his  military  rank  gave  way  to  conscious  poverty  before  the  Lord;  2. 
Trustfulness,  his  outward  circumstances  and  position  serving  as  a  testimony  to  the 
glory  of  the  Lord.     Lange. 

The  three  believing  centurions.  1  This  centurion  at  Capernaum.  2.  The  cen- 
turion who  had  charge  of  the  crucifixion  (xxvii.  54).  3.  The  centurion  Cornelius. 
(Acts  X.  1.) — A  deeply  pious  soldier.  "Even  the  bloody  trade  of  war  yielded  worthy 
clients  to  Christ."     Hall. 


A.D.  28. 

As  we  looked  on 
those  wrecks  of 
humanity  we 
saw  with  what 
fitness  leprosy  is 
made  the  em- 
blem of  sin— he- 
reditary, contag- 
ious, ever  tend- 
ing to  increase, 
and  incurable, 
exceijt  by  Divine 
power.  Thomsim. 
'■  In  the  restora- 
tion, too  of  £. 
leper,  precisely 
the  same  instru- 
ments of  cleans- 
ing were  in  utiO 
the  cedar  wood, 
the  hyssop  and 
scarlet,  us  were 
used  for  the 
cleansing  of  one 
defiled  through  a 
dead  body,  or 
aught  pertaining 
to  death,  and  wh. 
were  never  in  use 
upon  any  other 
occasion.*' 
Trench . 

a  Le.  V.  2,  3. 
h  Heb.  vii.  26. 
c  Is.  xlii.  21. 
Le.  xiv,  1—32. 
"The  ceremonial 
law  made  it  de- 
filement to  touch 
a  leper  Yet 
•Jesus  stretched 
forth  His  hand, 
and  touched  him.' 
O  lovely  symbol 
of  the  Saviour's 
relation  to  us  sin- 
ners !  He  has  in 
His  holy  Incar- 
nation touched 
our  leprous 
humanity;  and 
remaining  stain- 
less Himself, 
heals  all  who 
will  let  Him 
touch  them  with 
His'  pure  heart 
of  love." 


centurion's 
servant 

d  Matt.  Iv.  13. 
e  -To   vl.  17. 
/  Lu.  vli.  3. 
g  Lu.  xxili.  47. 
h  Lu.  vll.  5. 
)■  .Jo.  iv.  49—53. 
Centurion.        I«. 
centuriOytr.  centum, 
a,  hundred.    "If 
you  would  have 
your       business 
done,  go :    if  not, 
send."    "If  yon 
would     have     a 
thing  well  done, 
do  it   yourself." 


8 — ID.     worthy,-^  a  great  thing  for  a  Boman  to  say  to  a  Jew.     root,    "  count- 
ing hunself  unworthy  that  Christ  should  enter  into  his  doors,  he  was  counted  worthy  '  j  lu.  xv.  19. 21, 


48 


MATTHEW. 


Chap.  vili.  11—15. 


a  Ps.  cvii.  20. 
6  Fuller,       Pisgah 
sight  of  Palestine, 
i.  109. 

"A  solemn 
warning  on  the 
Lord's  part,  to 
His  .Jewish  hear- 
ers, of  their 
danger  of  losing 
privileges  wh. 
now  were  theirs. 
Trench,  Mir.  228. 
Observe  three  es- 
timates of  the 
centurion's  char- 
acter :  first,  his 
own,  not  worthy, 
because  a  Gentile 
and  a  sinner; 
second,  the  Jew- 
ish estimate, 
worthy,  because 
he  had  built 
a  Jewish 
synagogue  (Lu. 
7:4,  5);  third,  Je- 
sus' estimate, 
worthy,  because  oj 
his  faith. 


cisa.  xl.  10;  1111. 
11;  Kev.  V.  11. 
d  Ac.  xl.  18;  Lu. 
xlil.  28,  29  i  Mai. 
1.  11;  Ep.iii.6;  Ge. 
xli.  3;  Isa.  11.  2,  3. 
elsa.  11  .'c.  19. 
/Is.  XXV.  6;  Mat 
XXV.  10;  Kev.  xix. 
7,9. 

g  Mat.  xxi.  43;  Ep. 
ii.  11—19;  \i^hitby 
and  Stier,  etc.  lim- 
it kingdom  to  this 
kingdom  of 
grace. 

h  Eom.  Ix.  7,  a. 
i  Jo.  Hi.  18;  Mat. 
111.  10;  xxl.  43. 
j  2  Pet  11.  4  ;  Jude 
13. 

fcMat.  xlil.  41,42. 
I  Ps.  cxil.  10. 


Peter's 
mother-in- 
law  healed 

m  Mat.  xU.  12. 
n  Mk.  1.  21—34. 
o  1  Cor.  Ix.  5.  As 
this  epistle  was 
written  25  years 
alter  tlio  event 
here  recorded, 
and  Peter's  wife 
was  still  living. 
It  Isprob.that  he 
was  a  quite 
young  man  at 
the  time  of  his 
call. 

p  Mk.  1  30,  31; 
Lu.  Iv.  38,  30 
Th.  hand  minis- 
tered wh.  had 
been  touched 
and  healed. 
Jerome, 


that  Christ  should  enter  into  his  heart."  Augustine,  speak  .  .  word.  . 
only,"  "  concluding  by  his  own  authority  over  his  soldiers,  that  Christ,  by  a  more 
absolute  power,  as  Lord  High  Marshal  of  all  maladies,  without  His  personal  presence, 
could  by  His  bare  word  of  command  order  any  disease  to  march  or  retreat  at  His 
pleasure."*  "I  am,"  he  would  say,  "one  occupying  only  a  subordinate  place,  set 
ufider  authority,  a  subaltern,  with  commanders  over  me.  Yet  those  that  are  under 
me  obey  me.  I  have  power  to  send  them  hither  and  thither,  and  they  go  at  my  bid- 
ding. How  much  more  thou,  who  art  not  set,  as  I  am, in  a  subordinate  place,  but  who 
art  as  a  prince  over  the  host  of  heaven,  who  wilt  have  angels  and  spirits  to  obey  thy 
word  and  run  swiftly  at  thy  command  ! "  Trench,  marvelled,  at  the  great  faith  of 
a  Gentile,  not  .  .  Israel,  where,  because  of  the  sacred  writings  and  religious 
teachers,  the  greatest  faith  might  be  expected. 

The  rejjresentative  believer — The  centurion's  faith  was. — I.  Characterized  by  an 
unbounded  confidence  in  the  Divine  capability  of  Christ;  H.  Associated  with  a  deep 
interest  in  his  domestics;  HI.  "With  a  deep  consciousness  of  personal  un worthiness ; 
IV.  Followed  by  an  introduction  into  the  gracious  empire  of  God;  V.  Rewarded  by 
the  fulfilment  of  his  desires.     Thomas. 

Speak  the  word  only. — In  the  great  exhibition  of  1862  was  a  picture  called 
"Waiting  for  the  Verdict."  People  were  there  represented  waiting  for  "the 
word  only."  There  was  also  another  picture  called  "The  Acquittal," — there  they 
were  aflected  by  "the  word  only."  Does  not  this  remind  us  of  a  bar  before  which 
we  must  stand — Judge  before  whom  we  must  appear  ?  We  shall  be  "Waiting  for 
the  Verdict;"  the  "word  only"  of  Jesus  will  have  power  to  fix  our  state  for 
ever — "Come;"  "Depart." 

II — 13.  many,''  of  the  Gentiles.*^  east  .  .  west  ^  whole  earth."  sit 
down,  recline  as  at  a  banquet.-''  kingdom  .  .  heaven,  both  kingdom  of 
grace  here;^  and  of  glory  hereafter.  children  .  .  kingdom,  seed  of 
Abraham;*  heirs  ace.  to  the  promise,  cast  out,  for  their  unbelief.'  outer 
darkness,-''  the  image  is  derived  from  a  brightly  lighted  mansion  during  an 
evng.  entertainment.  Persons  expelled  fr.  the  house  wd.  find  themselves  in  the 
darkness  without.  Am.  Com.  weeping  .  .  gnashing,*  on  their  own  ac- 
count; and  "fr.  hatred  against  others  whose  salvation  they  envy."^  said,  illus- 
trating by  an  act,  what  by  words  he  had  asserted,  as  .  .  believed,  the 
blesssing  shall  be  as  wide  as  thy  faith. 

Suggestive  hints. — Faith  of  Centurion  foreshadowing  the  bringing  in  of  Gen- 
tiles. The  banqueting-room  lit  up,  and  outer  darkness.  To  be  cast  into  outer 
darkness  implies — 1.  The  darkness  of  final  judgment,  in  opposition  to  the  glory  and 
beauty  of  the  kingdom  .of  God ;  2.  The  society  of  the  spirits  of  darkness,  in  op- 
position to  that  of  the  patriarchs;  3.  Sorrow  and  shame,  in  opposition  to  eternal 
blessedness."' — A  missionary  writes: — "  A  Brahmin  told  me  in  the  Pubnah  zillah, 
whom  we  met  quite  accidentally  that  his  son  was  one  of  our  disciples,  but,  tears 
rolling  down  his  cheeks,  he  said,  'he  died  last  month.'  He  said,  moreover,  'that 
he  read  our  Bible  day  and  night,  and  would  not  leave  it  till  his  death.  Ah!  how  he 
loved  your  shastras! '  This  is  one  of  the  many  cases  unknown  to  us,  in  which  the 
word  of  God  is  read,  though  for  years  no  missionary  may  visit  them." 

14,  15.  was  come,  on  the  Sabbath-day,™  after  having  cured  the  demoniac." 
his  wife's,  what  have  the  Papists  to  say  in  explanation  of  the  fact  that  Peter — 
whom  they  assert  was  the  first  Pope—  was  a  married  man?  and  that  even  after  he 
became  an  apostle,  his  wife  accompanied  him  on  his  travels."  touched,^  expres- 
sive of  sympathy  and  kindness.  He  did  not  fear  contagion.  He  might  have 
spoken,  ministered,  hence  the  cure  was  complete,  and  gratefully  and  promptly 
acknowledged. 

Domestic  afflictions. — 1.  Develop  social  sj^mpathy;  2.  Bring  out  family  charac- 
teristics; 3.  Unite  the  home  circle  in  devotional  exercises:  4.  Evoke  practical 
and  afl'ectionato  gratitude.  Parker.  Striking  contrasts — 1.  One  sick  in  a  fever — 
an  active  hostess ;  2.  An  anxious  family — a  festive  circle ;  3.  The  Lord  a  Physician 
— The  Lord  a  King ;   4.  The  house  a  hospital — the  house  a  church.     Lange. 

'"She  arose  and  ministered.^  The  words  are  a  master-stroke  in  this  short 
account,  for  they  point  out,  in  brief,  the  truth  and  perfectness  of  the  miracle.  Had 
they  been  omitted,  any  disputer  might  have  saiditonly  chanced  that  the  fever  turned 
at  this  time :  but  these  words  put  all  such  quibbles  beyond  doubt;  for  not  only  are  we 
told  that  the  Lord  caused  the  fever  to  leave  her,  but  that  He  exerted  His  power  also 
in  restoring  to  her  that  strength  which  enabled  her  to  go  about  her  household  affairs, 


Chap.  vUi-  i6— aa. 


MATTHEW. 


49 


and  which,  in  ordinary  cases,  could  not  have  been  obtained  till  some  days,  if  not 
weeks,  after  the  fever  had  abated."    P.  S.  Duval. 

i6,  17.  even,  of  a  day  full  of  wonders,  they  brought,  thus  "  avoiding  the 
heat  of  the  day, ''  Olshausen ;  or  "  avoiding  the  breaking  of  the  Sabbath. "  «  many, 
showing  the  spread  of  disease,  the  zeal  of  the  sympathizers,  and  the  untiring  com- 
passion of  Christ,  de^nls,''=  de77wns,  evil  spirits  ;"=  demoniacs  were  persons  not 
"merely  of  disordered  intellects,  but  subjects  and  thralls  of  an  alien  spiritual 
might."''  all,  no  exception,  fulfilled,*  literally  and  fully,  bare,  "He  bore 
them  by  bearing  our  suflering  life,  in  order  to  remove  them." — "  By  His  death  He 
fulfilled  this  prophecy  in  another  sense."  A  modern  theory  claims  th.  atonement 
of  Christ  provides  for  bodily  as  well  as  spiritual  healing,  and  therefore  insists  on 
translating  here  "  took  away  our  sicknesses."  But  this  is  not  a  correct  translation. 
The  Grk.  can  mean  only  th.  He  "bore "  them  as  a  burden  laid  on  Him.      Vincent. 

Solemn  flight  seasons.— 1.  The  night  of  sorrow;  2.  The  night  of  sufiering;  3. 
The  night  of  repentance ;  4.  The  night  of  death. 

"  They  tell  us  that  in  some  trackless  lands,  when  one  friend  passes  through  the 
pathless  forests,  he  breaks  a  twig  ever  and  anon  as  he  goes,  that  those  who  come 
after  may  see  the  traces  of  his  having  been  there,  and  may  know  that  they  are  not 
out  of  the  road.  Oh,  when  we  are  journeying  through  the  murky  night,  and  the  dark 
woods  of  affliction  and  sorrow,  it  is  something  to  find  here  and  there  a  spray  broken, 
or  a  leafy  stem  bent  down  with  the  tread  of  His  foot  and  the  brush  of  His  hand  as 
He  passed;  and  to  remember  that  the  path  He  trod  He  has  hallowed,  and  that  there 
are  lingering  fragrances  and  hidden  strengths  in  the  remembrance,  '  in  all  points 
tempted  as  we  are,'  bearing  grief  for  us,  bearing  grief  with  us,  bearing  grief  like 
us."    Maclaren. 

18 — ao.  great  multitudes,  their  gratitude  and  wonder  not  permitting  them 
to  depart,  other  si6i^/ i.e.,  the  eastern,  certain,  lit.  one;  ''one  expressly,  be- 
cause scribes  rarely  came  to  Jesus."  scribe,  see  note  on  ii.  4,  and  marg.  came, 
not  to  tempt,  as  was  most  usual  with  His  class,  but  to  avow  discipleship.  Jesus 
saith,  shows  him  the  costs  of  discipleship, s'  wh.  He  had  not  considered,  holes 
.  .  nests,  lodgings  suited  to  their  nature.  Son  .  .  man,*  His  favorite 
title  when  speaking  of  Himself.  It  occurs  about  eighty  times  in  the  Gospels.'  not 
.  .  lay  .  .  head,-'  no  earthly  resting-place  suited  to  Him.  The  Hebraism 
"  Son  of  Man  "  may  be  considered  in  the  light  of  similar  expressions,  "  sons  of  light," 
"son  of  perdition,"  "sou  of  peace,"  etc.,  in  all  of  wh.  the  genitive  denotes  a  quality 
inherent  in  the  subject.  Sons  of  light  =  the  spiritually  enlightened ;  sons  of  wis- 
dom =  the  wise.  By  the  Son  of  Man,  then,  is  meant  He  who  is  essentially  man,  who 
took  man's  nature  upon  Him,  who  is  man's  representative  before  God,  showing  the 
possibilities  of  purified  human  nature,  and  so  making  atonement  practicable.  Cam- 
bridge Bible. 

The  homeless  Wanderer.  =  I.  A  striking  fact.  Born  in  stranger's  house ;  buried 
in  stranger's  grave;  through  life,  no  settled  home,  yet  Lord  of  all.  H.  Reasons  for 
it;  1.  Part  of  the  penalty  He  bore ;  2.  He  went  down  to  the  lowest;  3.  Unearthli- 
ness  of  His  religion.  HI.  Application  of  it;  1.  Adore  humiliation  of  Christ;  2.  Be 
willing  to  suffer  with  Him ;  3.  Be  grateful  for  superior  lot;  4.  Set  not  affections  on 
earthly  lot;  5.  Do  not  despise  the  poor;  6.  Count  the  cost  of  following  Christ.  PuLp.t 
Analyst. 

A  little  boy,  between  four  and  five  years  old,  was  one  day  reading  to  his  mother 
in  the  New  Testament,  and  when  he  came  to  these  words,  "The  foxes  have  holes, 
and  the  birds  of  the  air  have  nests ;  but  the  Son  of  Man  hath  not  where  to  lay  His 
head,"  his  eyes  filled  with  tears,  his  tender  breast  heaved,  and  at  last  he  sobbed 
aloud.  His  mother  inquired  what  was  the  matter;  but,  for  some  time,  he  could  not 
answer  her.  At  length,  as  well  as  his  sobs  would  let  him,  he  said,  "I  am  sure, 
mamma,  if  I  had  been  there,  I  would  have  given  Him  my  pillow." 

21,  aa.  another  .  .  disciple,*  the  scribe  was  not  a  disciple,  but  wished 
to  be;  here  was  a  disciple — whom  tradition^  says  was  Philip— looking  back. 
bury,  the  explanation  that  he  wished  to  stay  with  his  father  till  he  died  has  been 
shown  to  be  an  error.  Jesus  said,  another  excuse  might  have  been  found,  had 
this  request  been  granted.  Men  generally  might  have  argued  that  there  were  some 
duties  that  might  take  precedence  before  the  immediate  obedience  due  to  Christ, 
dead,™  spiritually;  dead,  bodily. 


Jesus,  as 
healer,     fulfils 
prophecy 

a  Mk.  1.  21,  29,  30. 
b  Mk.  1.  32. 
c  On  demoniacal 
poss'-ssion.  see 
Trench  Mir.  151. 
d  Trench  Ibid.  162. 
Mk.  i.  25.  Mat.  x. 
8;  xvli.  21. 
e  Is.  liii.  4;  Heb. 
Iv.  15;  1  Pe.  ii. 
24;  Is.  Ixiii.  9. 
"  The  sun  which 
had  set  upon  an 
expectant  crowd 
of  miserable 
creatures,  arose 
next  morning 
upon  a  city  from 
which  disease 
had  fled."  Kitto. 

the  costs  of 
discipleship 

/Mk.  Iv.  35;  Lu. 
viii.  22. 
g  Mat.  xvi.  24. 
"  High-sounding 
words  are  not  al- 
ways a  proof  of 
deeply  rooted 
faith." 

h  Dan.  vil.  13  ; 
Phil,  ii  6—8;  He. 
ii.  14. 

i  Cruden.  It  seem- 
ed needful  to  of- 
ten remind  the 
people  of  His  hu- 
manily ;  lest,  in 
their  wonder  at 
His  works  and 
character,  they 
should  forget  so 
important  an 
element  in  His 
nature. 
J  2  Cor  viii.  9. 
"I  have  no  legacy 
to  leave  my  chil- 
dren but  pious 
poverty,  God's 
blessing  and  a 
father's  pray- 
ers."  Prideavx. 

'  Nothing  was 
less  aimed  at  by 
our  Lord  than  to 
have  foilmva-g, 
unless  they  were 
genuine  and 
sound."    titier. 

k  Lu.  iJJ.  59. 
I  C'ement  of  Alex- 
andria. 

m  Ep  11.1  1  Tim. 
V.  6;  Lu  Ix.  60, 
62. 

"He  who  follows 
Christ  must  fear 
the  world  as  the 
infection  of  a 
burying-place." 
Quesnel. 

"In  a  great  hos- 
pltal,  where 
many  are  hourly 
dying,  the  physi- 


50 


MATTHEW. 


Chap.  viii.     23—30. 


clan's  sole  con- 
cern Is  healing 
and  saving  ;  oth- 
ers may  cliarge 
themselves  with 
burial ;  thy  have 
no  time  for 
that."     Stier. 

the  tempest 
is  stilled 

a  Mk.  iv.  36 ;  Lu, 
vlli.  22. 

b  Mat  iv.  18—22; 
Topics,  i.  148. 
c  Mk.  iv.  a? ;  Lu. 
viii.  -23. 

d  "Jonah  slept  in 
the  storm  tr  a 
(J^ad, — Christ  fr. 
a  pure  con- 
science." Trench. 

e  Mk   iv.  38. 

This  is  the  only 

place  where  the 

sleep  of  Jesus  is 

named. 

/Ps.  xliv.  23    Is. 

li.  9;    lii.   1;    Ps. 

Ixxviii  65. 

g  Mk    iv.  38;  Ps. 

cvii.  28.  29. 

h   Mk.   iv.   39.  40: 

Lu  viii  25,  Mat. 

xvi.  8. 

"With  Christ  in 

the  vessel,  X 

smile  at   the 

storm." 

i"  Ma.  xxi.  19—21. 
./     Ps.     Ixv.     7  ; 
Isxxix  8,  9. 
k  Mk.  iv.  41 ;  Lu. 
viii.  25 

"The  Lord,  with 
His  disciples, 
tossed  on  an  an- 
gry sea,  is  a  nat- 
ural antitype  ot 
the  ark  contain- 
ing t  he  infant 
race  of  men  and 
prefigures  the 
Ch.  in  the  world- 
ocean  ot  evil." 
OUIiausen. 


dexaoniacs  o  f 
Gerasa 

I  Mk.  V.  1;  Lu. 
viii.  26. 

"Some  of  the 
grandest  build- 
ings in  the  worhl 
have  been  tombs 
such  are  the 
pyramids,  the 
castle  of  St.  An- 
gelo,  the  tomb  of 
Caecllia  Metella, 
and  many  tem- 
ples scattered 
over  the  E  coun- 
tries."— Topics,  ii. 
34. 

mLe.  xl.  7,  8  De. 
xiv.  8  Is.  ixv.  4; 
Ixvl.  3,  17. 


J7ie  strniige  command  (Let  the  dead,  etc.) — 1.  Does  not  contravene  natural  af- 
fection; 2.  Shows  that  where  a  distinct  choice  must  be  made,  everything  is  to  fall 
before  the  supremacy  of  Christ.  It  also  shows  "that  He  cannot  tolerate  the  half- 
hearted in  religion." 

A  man  does  not  need  to  throw  away  his  Bible,  nor  defy  his  God,  nor  sell  his  soul 
voluntarily.  He  only  needs  to  say,  "  Suffer  me  first  to  do  this  lesser  thing."  The 
moment  that  is  done,  there  will  be  another  '■  sutler  me  first"  in  its  place.  And  so 
we  shall  put  the  inferior  duties  in  the  place  of  higher  duties,  and  go  through  life, 
and  fail  at  last.     Beecher. 

23,  24.  ship,"  prepared  as  ordered,  v.  18.  tempest  .  .  sea.*  This 
sea  is  subject  to  sudden  and  violent  storms.  They  often  come  down  when  the  sky 
is  perfectl}'  clear.  Thomson,  covered/  lit.  was  being  covered  (All.);  waves 
flowing  over  and  into  the  ship,  asleep/  on  a  pillow'  or  cushion  placed  on  the 
seat  in  the  stern.     We  read  only  once  of  the  Lord  being  asleep. 

Our  Lord  asleep. — 1.  A  Sabbatic  rest  after  His  labor  at  Capernaum;  2.  A  sign 
of  deep  calm  in  the  midst  of  the  dreadful  tempest;  3.  A  preparation  for  the  most 
glorious  awakening;  4.  A  tj'pe  of  His  rest  in  the  grave.     Lange. 

It  was  a  touching  answer  of  a  Christian  sailor,  when  asked  why  he  remained  so 
calm  in  a  fearful  storm,  when  the  sea  seemed  ready  to  devour  the  ship?  He  was  not 
sure  that  he  could  swim,  but,  he  said,  "Though  I  sink,  I  shall  only  drop  into  the 
hollow  of  my  Father's  hand;  for  He  holds  all  these  waters  there." 

35 — 37.  disciples,  alarmed  and  helpless,  hitn,  their  only  hope,  awake^ 
.  .  perish,^  there  seemed  no  alternative,  fearful,  it  was  their  fear  that  He 
rebuked,  little  faith,*  "even  little  faith  is /a j/A  still:  the  weak,  trembling  hand 
holds  fast  the  Deliverer."  Stier.  Then,  having  calmed  them.  He  calmed  the  sea. 
rebuked  "Jesus  spoke  to  the  winds  and  waves,  not  because  they  could  hear,  but 
because  His  disciples  could;  and  because  this  was  tue  most  natural,  simple, 
majestic  expression  of  His  control  over  the  force  of  nature."'  Co/id  r.  calm,-' 
immediately,  marvelled,*  they  prob.  e.\pected  His  aid  in  managing  the  ship, 
and  little  else.  First,  He  quiets  the  tempest  in  the  disciples'  hearths,  rebukmg 
their  unbelief  and  calming  their  fears;  then  He  stills  the  storm  without,  rebuking 
the  winds  and  the  sea;  "and  there  was  a  great  calm."  It  reads  like  the  story  of 
creation.  No  wonder  the  astonished  disciples  exclaimed:  "What  manner  of  man 
is  this,  that  even  the  winds  and  the  sea  obey  Him  ? "    Expos.  Bible. 

Undertakings  and  difficulties. — 1.  Undertake  no  enterprise  in  wh.  Christ  does 
not  accompanjf  you.  Be  sure  that  Christ  is  in  the  vessel.  2.  Distinguish  betw.  the 
storms  wh.  you  have  provoked,  and  those  wh.  God  has  appointed.  Trials  are  either 
primitive  or  disciplinary.  3.  Be  assured  that  all  forces  are  under  the  control  of 
Divine  beneficence.     Br.  Parker. 

Dr.  Owen,  having  been  for  some  time  in  distress  of  mind,  went  one  day  with  a 
cousin  of  his,  to  hear  Mr.  Calamy,  who,  however,  was  prevented  from  preaching  that 
day.  Being  uncertain  whether  there  would  be  any  sermon  at  all.  Dr.  Owen  was 
solicited  by  his  relation  to  go  and  hear  another  eminent  minister,  Mr.  Jackson.  Being 
indisposed  to  go  farther,  however,  he  kept  his  seat.  After  waiting  for  some  time,  a 
minister  came  up  to  the  pulpit,  a  stranger  not  only  to  Dr.  Owen,  but  to  the 
congregation,  who,  having  prayed  earnestly,  took  for  his  text  these  words.  Matt.  viii. 
26,  "  Why  are  ye  fearful,  0  ye  of  little  faith  ?"  The  very  reading  of  the  words  sur- 
prised Dr.  Owen;  on  which  he  secretly  put  up  a  prayer  that  God  would  be  pleased 
by  the  minister  to  speak  to  his  case.  And  his  prayer  was  heard;  for  the  sermon 
(though  otherwise  a  plain,  familiar  discourse)  was  blessed  for  the  removing  of  all  his 
doubts,  and  laid  the  foundation  of  that  solid  peace  and  comfort,  which  he  afterwards 
enjoyed  as  long  as  he  lived. 

38_2o.  Gergesenes,  ace.  to  some  MSS.  Gerasenes,  i.e.  people  of  district 
around  Gerasa,  a  town  of  Gilead,  now  Jerash  (ab.  20  m.  E.  of  Jordan,  and  5  N.  of 
Jabbok),  of  wh.  the  ruins  are  extensive  and  beautiful.  They  are  also  called 
"  Gadarenes,"'  (see  note  on  Mk.  v.  1).  two.  Matt,  is  exact  as  to  the  number  of  the 
men;  Mk.  and  Lk.  narrate  special  circumstances  concerning  one  of  these  two. 
tombs,  excavated  in  the  limestone  cliflTs;  many  are  still  found  in  th.  region,  do 
.  .  thee,  "  as  if  rec&gnizing  already  in  Jesus  the  Messiah,  their  almighty  and 
most  dangerous  foe."  swine,  unclean  animals,"  "owned  by  Gentiles  living  among 
Jews,  or  by  Jews  greedy  of  gain." 


Chap.  viii.  31— 34. 


MATTHEW. 


51 


Demoniacal  possessions. — Learn — I.  The  immediate  connection  of  the  world  of 
darkness  with  the  evil  heart;  11.  The  great  power  of  the  inhabitants  of  darkness 
over  the  evil  heart;  III.  The  utter  impoteucy  of  man  to  deliver  the  possessed; 
IV.  The  weakness  of  the  powers  of  darkness  in  conflict  with  Christ.     F.  Wallace. 

"I  once  attended  on  his  dying  bed,"  says  the  author  of  "Damascus,"  "a  man 
whose  early  history  had  given  promise  of  better  things,  but  whose  goodness  was  as 
the  morning  cloud  and  the  early  dew.  As  I  entered  the  room,  he  fixed  his  eyes  upon 
me  with  a  fearful  expression  of  countenance,  and  in  the  spirit,  almost  in  the  very 
language,  of  the  Gadarene  demoniac,  exclaimed,  'Why  are  you  come  to  torment 
ine  ?'  I  replied,  "I  am  not  come  to  torment  you;  I  am  come  to  tell  you  that  there  is 
mercy,  mercy  yet,  and  mercy  even  for  you."  He  raised  his  arm  with  vehemence 
and  said,  'No  mercy  for  me!  no  mercy  for  me!  no  mercy  for  me!  I  have  sinned 
through  all,  I  have  despised  all: — I  am  dying,  and  I  am  lost ! '  A  few  minutes  after 
this  he  expired." 

31,  32.  besought,  their  reason  is  given  by  Mk.  and  Lk."  If  .  .  cast 
.  .  out,  they  knew  He  could;  acknowledge  also  that  they  had  no  right  to  be 
where  they  were,  swine,  if  they  could  not  enter  the  swine  without  leave,  by 
whose  permission  were  they  in  this  man?  perhaps  invited  guests  at  the  first.  Go, 
"something  is  occasionally  conceded  even  to  an  enemy."*  heard  .  .  ran 
.  .  perished,  "it  is  of  God's  goodness  that  possessed  men  do  not  likewise 
directly  perish."     Crit.  Emj.  Test. 

Resist  the  devil. — 1.  Beware  of  tampering  with  evil.  II.  A  "little  sin"  may 
open  the  door  of  the  heart  for  the  entrance  of  a  whole  legion  of  devils.  III.  The 
wish  of  evil  will  ever  be  self-destructive.  lY.  If  Jesus  has  cured  you,  let  the  fruit 
be  seen  at  home. 

Let  a  man  start  a  mill  for  grinding  arsenic,  and  let  the  air  be  filled  with  parti- 
cles of  this  deadly  poison,  .and  let  it  be  noticed  that  the  people  in  the  neighborhood 
are  beginning  to  sneeze  and  grow  pale,  and  do  you  suppose  he  would  be  allowed 
to  go  on  grinding?  No.  Men  would  shut  up  his  establishment  at  once.  And  yet, 
men  open  those  more  infernal  mills  of  utter  destruction — distilleries,  and  wliolesale 
and  retail  dens  for  liquor;  and  you  can  mark  the  streams  of  damnation  that  flow  out 
from  them;  and  yet  nobody  meddles  with  them.  One  man  is  getting  carbuncles; 
another  man  is  becoming  red  in  the  eyes;  another  man  is  growing  irritable,  and 
losing  his  self-control;  another  man  is  being  ruined  both  in  body  and  mind;  multi- 
tudes of  men  begin  to  exhibit  the  signs  of  approaching  destruction;  and  the  cause  of 
all  this  terrible  devastation  may  be  traced  to  these  places  where  intoxicating  drinks 
are  manufactured  and  sold.  You  would  not  let  a  man  grind  arsenic;  but  you  would 
let  a  man  make  and  sell  liquor,  though  arsenic  is  a  mercy  compared  with  liquor. 
Beecher. 

33,  34.  fled,  the  more  swiftly  fr.  their  great  fear,  city,  where  prob.  other 
swine-herds  lived,  told,  imagine  the  wonder  of  the  listeners,  everything,  loss 
of  swine,  recovery  of  men.  The  former  affected  them  most,  besought,"  foolish 
and  wicked  prayer  answered  to  their  great  loss.  Happy  for  some  that  their  prayers 
are  not  heard! 

General  lessons — 1.  A  picture  of  what  all  men  would  become  under  Satanic 
dominion;  2.  The  agony  wh.  the  bad  experience  in  the  presence  of  the  good;  3.  A 
prophecy  of  the  universal  empire  of  the  Son  of  God.     Dr.  Parker. 

Christ  rejected.— '^  A.  well  known  learned  man  of  Saxony,  after  having  all  his  life 
long  attacked  Jesua  and  His  Gospel  with  all  the  weapons  of  sophistry,  was,  in  his 
old  days,  partially  deprived  of  his  reason,  chiefly  through  the  fear  of  death,  and  fre- 
quently fell  into  religious  paroxj'sms  of  a  peculiar  nature.  He  was  almost  daily  ob- 
served conversing  with  himself,  while  pacing  to  and  fro  in  his  chamber,  on  one  of 
the  walls  of  which,  between  other  pictures,  hung  one  of  the  Saviour.  Repeatedly  he 
halted  before  the  latter,  and  said,  in  a  horrifying  tone  of  voice,  '  After  all  Thou  wast  only 
a  man  ! '  Then  after  a  short  pause,  he  would  continue,  '  What  wast  Thou  more  than 
a  man  ?  Ought  I  to  worship  Thee  ?  No ;  I  will  not  worship  Thee,  for  Thou  art  only 
Rabbi  Jesus,  Joseph's  son  of  Nazareth.'  Uttering  these  words,  he  would  return  with 
a  deeply-affected  countenance,  and  exclaim,  '  What  dost  Thou  say  ? — that  Thou  camest 
from  above  ?  How  terribly  Thou  eyest  me  !  Oh  !  Thou  art  dreadful !  But  Thou  art 
only  a  man  after  all.'  Then  he  would  again  rush  away,  but  soon  return  with  falter- 
ing step,  crying  out,  '  What !  art  Thou  in  reality  the  Son  of  God  ? '  The  same  scenes 
were  daily  renewed  till  the  unhappy  man,  struck  by  paralysis,  dropped  down  dead ; 


a  Mk.  V.  10 ;  Lu. 
Tiii.  31. 


6  Jobl. 

"  The  devils  re- 
cognized Him  as 
the  Son  of  G  c  d 
more  readily  and 
more  fully  than 
men  could  do." 
Slie)\ 


"  I  preach  and 
think  that  it  is 
more  bitter  to  sin 
against  Christ 
than  to  suffer  the 
torments  of 
hell."  Ghrysos- 
tom. 


cHo.  ix.  12;  Job 
xxi.  14. 

"Avarice  chooses 
rather  to  lose 
Jesus  Christ 
than  worldly 
goods."     Quesnel. 

When  people 
show  that  they 
prefer  wealth  to 
humanity.Christ 
is  not  likely  to 
make  His  abode 
with  them. 

Selfish  prayer.  —  A 
man  complained 
that  he  had 
prayed  a  whole 
year  for  the  com- 
forts of  religion, 
but  had  received 
no  answer.  His 
pastor  replied, 
"Go  home  and 
pray,  ■  Father, 
glorify  thyself  '" 
"If  sin  was  better 
known,  Christ 
Tfould  be  better 
thought  of." 
Mason. 

"O  Saviour,  thou 
hast  just  cause 
to  be  weary  of  us, 
even  while  we 
sue  to  hold  thee; 
but  when  once 
our  wretched  un- 
thanklulness 
grows  weary  of 
thee.whocan  pity 
us  to  be  punished 
with  thy  depart- 
ure?" Hall. 

"He  who  thinks 
he  hath  no  need 
of  Christ,  hath 
toohighthoughts 
of  himself.  He 
who  thinks 
Christ  cannot 
help  him,  hath 
too  low  thoughts 
of  Christ,"  Mc- 
ion. 


52 


MATTHEW. 


Chap.  Ix.  X— 6. 


A.D.  28. 


man  sick  of 
the  palsy 

oMat.  vill.  34. 
b  Mat.  Iv.  13 ;  Mk. 
V.  21 ;  Lu.  vlil.26. 
cMk.il.  4;  Lu.  V. 
18—20. 
d  Jas.  1.  6,  7. 
e  Ps.  xxxil.  1;  Is. 
xl.  1,  2;  Ko.  V.  11. 
"As  It  Is  no  ad- 
vantage for  a 
■wounded  man  to 
have  the  best 
medicine  lying 
by  his  side  un- 
less it  is  applied 
to  his  wound :  so 
little  do  the  mer- 
cies of  God  profit 
us,  unless  we 
have  faith  to  ap- 
ply them  to  our 
sinful  hearts." 
Cawdray. 


blasphemy 

/  Mk.  ii.  7. 
g    Mk.    li.  8;  Ps. 
xliv.  21;  cxxxix. 
1,  2,  4. 

h  Jer.  xvil.  9,  10; 
Heb.  iv.  ]o. 
•'  Bad  thoughts 
quickly  ripen  in- 
to bad  actions." 
Porteus. 

"Guard  well  thy 
though  t; — our 
thoughts  are 
heard  in  hea- 
ven." Young. 
"  Humanity  Is 
never  so  beauti- 
ful as  when  pray- 
ing for  forgive- 
ness, or  else  for- 
giving another. 
Kichter. 


The  Oriental  fre- 
quently spreads 
a  mat  upon  the 
ground  and 
sleeps  In  the 
open  air;  in  the 
morning  he  rolls 
up  his  mat  and 
carries  it  away. 
Cambridge  B. 

i  Ps.  Ixxxvl.  5; 
Jer.  xxxi.  34;  Mk. 
ii.  7;  Lu.  v.  21;  1 
Jo.  i.  9. 

"I  ask  not  a  legal 
pardon,  but  a  fa- 
ther's pardon." 
Evcau. — "It  would 
tire  the  hands  of 
an  angel  to  write 
down  all  the  par- 
dons that  God  be- 
stows upon  true 


and  then  really  stood  before  his  Judge,  who,  even  in  His  picture,  had  so  strikingly 
and  overpoweriugly  judged  him."  Caughay.  "The  disease  is  incurable,  not  be- 
cause too  inveterate  for  a  remedj',  but  because  it  consists  in  throwing  the  remedy 
away.  And  thus  we  believe,  that  deliberate  and  determined  rejection  of  the  Chris- 
tian religion,  such  as  was  that  of  the  men  who,  when  tlie  last  crowning  evidence  was 
given,  refused  to  be  convinced  by  the  manifestations  of  the  Spirit,  is  the  single  sin 
for  which  no  pardon  is  provided  or  promised.  Aye,  and  we  believe  that  even  this  sin 
is  unpardonable  only  through  its  own  nature — only  through  its  consisting  in  a  rejec- 
tion of  pardon."    H.  Melvill. 


CHAPTER  THE  NINTH. 

I,  2.  And,  being  thus  besought."  over,  toW.  side,  own  city,  Capernaum.* 
His  residence,  and  scene  of  many  miracles.  Every  city  is  His:  also  every  house  and 
heart,  brought,'' one  who  could  not  come  of  himself.  Human  kindness,  palsy, 
see  note  on  viii.  6.  bed,  mattress  borne  on  a  litter,  their  faith, "^  i.e.  of  both  the 
sick  man  and  his  friends,  cheer,  no  painful  operation  but  word  of  comfort,  sins 
.  .  forgiven,*  "Possibly  enough,  the  man's  disease  was  a  direct  result  and 
natural  punishment  of  a  course  of  sinful  indulgence." 

Capernaum  philanthroj)ists — 1.  Caring  for  others;  2.  Caring  for  the  most  help- 
less; 3.  Taking  the  surest  means  for  their  recovery;  4.  Feeling  their  own  insuffi- 
ciency ;   5.  Having  unlimited  faith  in  Jesus. 

Mutual  help. — The  cobbler  could  not  paint  the  picture ;  but  he  could  tell  Apelles 
that  the  shoe-latchet  was  not  quite  right;  and  the  painter  thought  it  well  to  take  his 
hint. — Two  neighbors,  one  blind  and  the  other  lame,  were  called  to  a  place  at  a 
great  distance.  What  was  to  be  done?  The  blind  man  could  not  see,  and  the  lame 
man  could  not  walk.  Why,  the  blind  man  carried  the  lame  one:  this  former  assisted 
by  his  legs,  the  other  by  his  eyes.  Say  to  no  one,  then,  "I  can  do  without  you,"  but 
be  ready  to  help  those  who  ask  your  aid;  and  then,  when  it  is  needed,  you  may  ask 
theirs.     II.  Smith. 

3,  4.  within  themselves,  did  not  speak  out.  All  thought  the  same. 
blasphemeth,-''  "  B.  is  committed  when  (1)  things  unworthy  of  God  are  ascribed 
to  Him;  (2)  things  worthy  of  God  are  denied  to  Him;  or,  (3)  the  incommunicable 
attributes  of  God  are  attributed  to  others."  Bengel.  Jesus  .  .  said,"  vvhat 
must  they  have  felt  when  He  addressed  Himself  to  their  unspoken  thought.  Surely 
they  needed  no  greater  evidence  of  His  divinity,  evil  .  .  hearts,*  the  worst 
sins  may  be  perpetrated  in  the  heart  alone. 

The  searching  inquiry — 1.  Showing  how  perfectly  he  knew  what  was  in  man; 
2.  How  tenderly  He  dealt  with  the  odious  charges  against  Himself;  3.  How 
thoroughly  He  understood  the  seat  of  sin — "your  hearts."  4.  That  no  sin,  not  even 
an  evil  thought,  is  concealed  from  Him. 

Thoughts  knoiim  to  God. — The  thoughts  of  a  man's  heart — what  millions  are 
there  of  them  in  a  day!  The  twinkling  of  the  eye  is  not  so  sudden  a  thing  as  the 
thinking  of  a  thought ;  yet  those  thousands  and  thousands  of  thoughts  which  pass 
from  thee,  that  thou  canst  not  reckon — they  are  all  known  to  God.     A.  Burgess. 

5,  6.  easier.  If  He  were  an  impostor  as  they  claimed,  it  would  be  easier — in  the 
sense  of  safer,  less  liable  to  detection,  to  say,  "Thy  sins  be  forgiven  thee."  But 
He  proceeds  to  show  that  He  could  safely  8:iy  both,  forgiven,  God  only  can  for- 
give sin.  walk,  and  He  alone  can  suddenly  restore  this  sick  man.  on  earth, 
even  His  power  to  forgive  is  limited  to  the  earth,  to  forgive,  to  do  this  Divine 
thing  ?  Arise,  accept  the  doing  of  the  Divine  thing  as  proof  of  ability  to  do  the 
other. 

Chrisfs  pardoning  prerogative — 1.  Exercised  on  the  condition  of  faith;  2. 
Necessary  to  free  men  from  their  sutTerings ;  3.  Sometimes  denied  on  the  gi'ound  of 
unsustained  assumptions ;  4.  Attested  by  the  highest  proof;  5.  Does  not  always  lead 
to  the  immediate  removal  of  suffering  in  the  persons  who  experience  it;  6.  Will  ulti- 
mately insure  the  entire  restoration  of  the  soul  and  body  of  the  individual  who  experi- 
ences it.* 

Romish  forgiveness.— A  priest,  after  examining  a  colporteur's  pack,  said  to  him, 
"  Sir,  I  perceive  that  in  your  books  a  great  deal  is  said  about  conversion,  and  noth- 


Chap.  ix.  7— II. 


MATTHEW. 


53 


ing  about  confession ;  it  is  clear  that  yours  are  Protestant  books."  A  notar}'  who 
was  present,  opened  tlie  New  Testament.  "  But  do  you  not  see,"  said  lie  to  the  curate, 
"that  Jesus  Christ  forgave  the  thief  without  the  intervention  of  a  priest  to  confess 
him  ?  And,  when  St.  Stephen  was  dying,  did  he  ask  for  a  priest  to  confess  him?" 
The  dilemma  was  embarrassing.  "Sir,"  answered  the  priest  gravely,  "  the  rules  of 
the  Church  in  ancient  times  were  diflerent  to  what  they  are  at  the  present  day." 

7,  8.  he  arose,  this  man  who  was  brought  to  Jesus  by  others,  to  .  . 
house,  to  be  a  comfort  and  support,  where  he  had  been  an  object  of  anxiety  and  care. 
multitudes,"  not  the  scribes,  who  were  confounded,  power,  "If,  when  alive 
upon  earth.  He  had  this  power,  why  not  now  that  He  is  risen,  and  received  up  into 
heaven  ? "  Bengel. 

Leaaonsof  the  incident. — It  shows — 1.  How  the  strong  may  help  the  weak;  2. 
How  ready  Christ  is  to  bless  man  alike  for  earth  and  heaven;  3.  How  independent 
Christ  is  of  the  opinions  of  objectors.     Di-.  Parker. 

Miracles  vindicated. — "  I  regard  a  miracle,"  said  uncle,  "to  be  merely  such  an 
interference  wi'  the  established  coorse  o'  things  as  infallibly  shows  us  the  presence 
and  the  action  o'  a  supernatural  pooer.  AVhat  o'clock  is  it  wi'  you,  sir,  if  you 
please  ? "  "  It  is  half-past  twelve,  exactly,  Greenwich  time,"'  replied  Smith.  "Well, 
sir,"  said  uncle,  pulling  out  a  huge  old  time-piece  from  his  pocket,  "it's  ane  o'clock 
wi'  me ;  I  generally  keep  my  watch  a  bilte  forrit.  But  I  may  hae  a  special  reason  noo 
for  setting  my  watch  by  the  railway;  and  so,  see  ye,  I'm  turnin'  the  hauns  o't 
around.  Noo,  wad  ye  say  that  I  have  violated  the  laws  o'  a  watch  ?  True,  I  hae 
dune  what  watchdom,  wi'  a'  its  laws,  cooldna  hae  dune  for  itself;  but  I  hae  dune 
vtolence  to  nane  o'  its  laws.  My  action  is  only  the  interference  o'  a  superior  intelli- 
gence for  a  suitable  end;  but  I  hae  suspended  nae  law,  violated  nae  law.  Weel, 
then,  instead  o'  the  watch,  say  the  universe;  instead  o'  movin'  the  hands,  say  God 
acting  worthily  of  Himsel' :  and  we  hae'  a'  that  I  contend  for  in  a  miracle ;  that  is, 
the  unquestionable  presence  of  an  Almighty  hand  working  the  Divine  will.  And  if 
He  sees  fit  to  work  miracles,  what  can  hinder  Him  ? "    Foster's  Encyclo'paidia. 

9.  Matthew,  Gk.  Matthaios  =  Heb.  3fattaf /tinJi .—"  Gift  of  God."  This 
name  prob.  adopted  when  he  became  a  follower  of  Jesus.  Mk.*"  and  Lu."  call 
him  by  his  Heb.  name  Levi.  Mk.<^  adds  the  name  of  Alpheus,  his  father,  cus- 
tom" {see  note  on  viii.  5).  Mat.  a  Jew  by  birth,  by  calling  a  publican  (for  further 
ace.  of  "Matthew"  and  "publican,"  see  the  introduction),  follow  me,  enforcing 
the  claims,  and  collecting  the  dues  of  the  Great  King. 

Following  Jesus. — 1.  Christ  calls  all  men  to  follow  Him ;  2.  Christian  disciple 
must  be  founded  in  intelligence ;  3.  Following  Christ  is  obedience  to  His  Gospel. 
Wythe. 

When  Christ  calls,  He  also  draxcs: — "Come,"  says  the  sea  to  the  river.  "  Come," 
says  the  magnet  to  the  steel.  "Come,"  says  the  spring  to  the  sleeping  life  of  the 
field  and  forest.  And,  like  the  obedience  of  the  river  to  the  sea,  of  the  steel  to  the 
stone,  of  the  earth's  charmed  atoms  to  the  spring's  effectual  call,  is  the  obedience  of 
the  soul  to  Christ's  wondrous  spirit.     C.  Stanford. 

10,  II.  at  meat,  it  was  a  "great  feast. "^  the  house,  /as  house,?  but  Matt, 
no  longer  calls  it  his.  Publicans,  whom  as  collectors  of  foreign  dues,  the  Jews 
hated;  as  they  also  did  for  their  usual  character  of  extortioners.*  sinners,  violat- 
ers  of  the  law,'  esp.  of  ceremonial  law — their  worst  guilt  in  opinion  of  Pharisees. 
came  .  .  sat,  the  Pharisees'  objection  the  less  reasonable  since  Jesus  neither 
gave  the  feast  nor  invited  the  guests,  said,  moved  by  envy,  perh.  at  being  unin- 
vited, as  well  as  by  self-righteous  pride. 

Righteousness  of  the  Pharisees. — I.  Its  chief  features:  1.  orthodoxy;  2.  moral- 
ity; 3.  zeal.  II.  Its  great  defects :  1.  it  was  superstitious;  2.  it  was  servile.  IH.  The 
righteousness  they  needed  was:  1.  personal;  2.  through  faith;  3.  originating  in  love. 
Pulpit  Gems.  A  city  missionary  was  one  day  visiting  one  of  the  lowest  and  most  de- 
graded courts  in  London,  and  a  woman  said  something  like  this  to  him:  "  You  say 
you  care  for  us,  and  are  anxious  about  us ;  but  it  is  a  very  easy  thing  for  you  to  come 
from  your  clean,  quiet  home  just  to  visit  us;  would  you  come  and  bring  your  family, 
and  live  in  this  court,  expose  yourself  to  all  these  evils  day  by  day,  in  order  to  lift  us 
up  ?"  The  missionary  felt  he  had  hardly  enough  love  for  that;  but  Jesus  dwelt  Vfith 
sinners,  ate  and  drank  with  them,  as  well  as  died  to  save  them. 


A.  D.   28. 

penitent    believ- 
ers."   Bates, 
a  Mk.  ii.  12;   Lu. 
V.  26. 

"Miracles  are  like 
candles  lit  up  till 
the  sun  rises, and 
then  blown  out. 
Therefore  I  am 
amused  when  I 
hear  sects  and 
churches  talk  ab. 
having  evidence 
of  Divine  autho- 
rity.because  they 
have  ms.  Ms.  in 
our  time  are  like 
candles  in  the 
street  at  midday. 
We  do  not  want 
ms.  They  are  to 
teach  men  how 
to  find  out  truths 
themselves,  and 
aft.  they  have 
learned  this, they 
no  more  need 
them  than  a  well 
man  needs  a 
staff,  or  than  a 
grown  up  child 
needs  a  walking 
stool.  They  are 
the  educating  ex- 
pedients of  the 
early  periods 
of  the  world. 
Beecher. 

call  of 
Matthew 

b  Mk.  il.  14. 

c  Lu.  V.  27. 
d  Mk.  ii.  14. 
e  "This  was  by 
the  seaside  (Mk. 
ii.  13),  wh.  leads 
Lightfoot  to  sup- 
pose that  Mat.  sat 
at  the  custom- 
house of  Caper- 
naum, near  the 
sea,  to  collect 
some  toll  or  rate 
from  those  who 
passed  over.  The 
Publicans  had 
t  e,n  e  m  e  n  t  s  or 
booths  erected 
for  them  at  the 
foot  of  bridges,  at 
the  m  o  u  t  h  s  of 
rivers, and  by  the 
seashore,  whez'e 
they  took  toll  of 
p  assenger  3." 
Kitto. 

Jesus  eateth 
■with  publi- 
cans and  sin- 
ners 

/Lu.  V.  29. 
g  Mk.  11.  15;  Lu. 
v.  29. 

h  Lu.  xix.  8. 
I  Ro.  iv.  15 ;  1  Jo. 
lii.  4;  Gal.  11.  15. 
"A  brother's  suf- 
ferings claim  a 
brother's  pity." 
Addison. 


54 


MATTHEW. 


Chap.  Ix.  Tz—zg. 


A.D.  28. 

a  Eo.  lii.  9. 
/'  Ho.  vi.  6;  Is.  1. 
11,  Pr.  xxi.  3;  Lu. 
V.  :«;  Mat.  xil  7. 
c  Mi.  vl.  6—8 ;  He. 
xiii.  16. 

d  1  Ti.  1.  15;  Lu. 
XV.  7;  xix.  10. 
"The  house  of  a 
formalist  is  as 
empty  of  religion 
as  the  white  of 
an  egg  is  of  sa- 
vor."    Bunyan. 

Mk     il.   18,   etc.; 
Lu.  V.  33,  etc. 
e  Jo.  i.  26—30. 
/  Ac.    xviii.    25; 
xix.  3. 

g  Ju.  xiv.  11,  20  ; 
Jo.  iii.  29. 
h  Is.  liv.  5,  6;  Ps. 
xlv.;  Ez.  xvi. ; 
Hos.  ii.  16,  19,  20; 
Gal  iv.  26—31;  c/. 
Ma  xxii.  1 — 13,25; 
Ko.  vii.  4;  Eph.v. 
23—32  Re.xxi.2,9. 
i  Jo.  xiv.  18,  I'J.  1 
Pe  1.8;  Ma.sxvili. 
20. 

j  Jo.  xiv.  3  ;  Phil. 
1.  23;  iii.  20;  Col. 
ill.  4. 

fitness  of 
things 

The  passage 
shows :  1.  That 
the  followers  of 
the  Baptist  con- 
tinued during 
our  Lord's  min- 
istry to  form  a 
separate  body 
(as  in  xl  2,  >iv. 
12).  2.  That  they 
obeyed  rules 
which  he  had 
given  them, more 
or  less  after  the 
pattern  of  those 
of  the  Pharisees. 
riumptre. 

Jesus  says  in  ef- 
fect to  John's 
disciples:  "Your 
question  Implies 
Ignorance  of  my 
teaching.  My 
doctrine  la  not 
merely  a  re- 
form ed  Judaism, 
It  is  a  new  life,  to 
which  such  ques- 
tions as  these 
concerning  cere- 
monial fasting 
are  quite  alien." 
Camb.  B. 

cure  of  the 

ruler's 

daughter 

Mk.   v.     22;    Lu. 

viil.  42. 

A-   Lu.    xxill.    35; 

Jo.  vll.  26,48;  Ac. 

Iv  26. 

;  Mk.  V.  22. 

m  Mk.  Y.  23. 


2, 13.  heard,  prob.  fr.  some  disciple  who  wanted  an  explanation.     There  are 
ys  some  who  are  ready  to  repeat  ili-uatured  remarks,     he  said,  to  coufounf'j 


12, 

always 

the  Pharisees,  instruct  His  disciples,  and  re-assure  the  publicans  and  sinners,  whole/ 
righteous  as  you  deem  yourselves,  physician,  to  lay  bare  the  disease  and  apply 
the  remedy,  sick,"  and  feel  themselves  to  be  so  like  these  despised  ones,  mercy,* 
kind  eflort  to  recover  the  lost;  self-denial  and  self-sacrifice,  sacrifice,'  an  easy 
matter  for  the  rich,  but  an  outward  observance  for  any.  come  .  .  sinners 
.     .     repentance,*^  hence  the  need  of  His  coming,  and  the  nature  of  His  mission. 

Mercy  and  sacrifice. — I.  The  lesson  here  commended — 1.  Moral  duties  more  ex- 
cellent than  ritual;  2.  When  they  compete,  the  ritual  must  give  way.  and  be  super- 
seded by  the  moral.  II.  Importance  of  learning  this  lesson — 1.  For  the  forming  of 
our  principles;  2.  For  the  regulation  of  our  conduct.     C.  Simeon. 

Ganger  Liz. — "Say,  mister!  Do  you  say  that  God  loves  every  one  of  us?" 
"Yes,  sister.  He  does."  "  Well,  how  can  God  love  such  a  looking  thing  as  me  ?" 
And  as  she  spoke  the  poor  besotted  creature  looked  down  at  her  ragged  and  dirty 
garments.  "My  sister,  the  sun  is  ninety-five  millions  of  miles  away  and  shines  in 
the  streets  every  day;  the  sun  is  light,  and  it  can't  help  shining.  God  is  love,  and 
He  can't  help  loving,  and  though  we  fall  ever  so  low,  if  we  will  let  Him  He  will  lift 
us  uj).  He  has  helped  others;  He  will  help  you."  "But  then  I  can't  go  to  Him. 
I'm  no  good  any  more,  and  for  me  to  go  to  God,  it's  too  hard.  I  can't  do  it."  "But, 
my  sister,  you  don'L  have  to  climb  to  get  into  God's  arms;  you  have  only  to  nestle 
down  into  the  arms  of  your  Heavenly  Father,  as  years  ago  you  nestled  dov,n  into  your 
mother's  arms  when  you  were  tired  playing."  "Well,  if  that  is  so,  I  will  do  any- 
thing, be  anything  for  Him ;  and  say,  if  I  am  good,  and  if  I  try  to  do  the  right  thing, 
do  you  think  I  might  see  my  mother  in  heaven  some  day  ?  Oh,  my  God  !  how  good 
she  was,"  and  poor  "Ganger  Liz"  bowed  her  face  in  her  hands  and  burst  into  sobs. 
.  .  Do  you  see  that  sad,  sweet-faced  woman,  who,  as  she  talks  to  that  flashily- 
dressed  girl,  looks  as  tender  and  earnest  ae  a  guardian  angel  might  look  when  it  sees 
a  soul  in  danger?  Well,  that  is  "Ganger  Liz" — Sister  Lizzie,  now,  "washed  in  the 
blood  of  the  Lamb."     Christian  Standard. 

14,  15.  disciples  .  .  John,  who  disregarded  their  master's  teslimonj',*^  did 
not  follow  Jesus,  but  formed  a  distinct  sect,-''  children  .  .  bridechamber, 
groom's  men,  friends  of  bridegroom. s  mourn,  implied  by  fasting,  bridegroom, 
Christ,  the  spouse  of  the  church.*    days     .     •     come,  ref.  to  His  death. 

Feasting  and  fasting  are  ref.  to,  as  the  natural  and  useful  expressions  of  joy 
and  of  sorrow,  things  congruous  should  be  associated  together,  otherwise  there  is 
no  advantage.  Fasting,  ace.  to  our  own  need,  is  right;  ace.  to  another's  rule,  wrong. 
Godwin.  "■  Separalion  fr.  Christ  lightened  by  two  consolations — I.  His  spiritual 
presence'  and,  II.  The  prospect  of  our  speedy  union  with  Him."-'     Conder. 

An  Old  Custom. — The  Egyptians  hacl  a  skeleton  brought  into  their  feast  to  re- 
mind them  of  their  mortality.  At  Prester-John's  table,  a  death's-head  was  the  firet 
thing  set  on;  and  Philip  had  not  only  a  boy  to  warn  him  every  morning,  but  a  dead 
man's  skull  on  his  table  every  meal,  to  remind  him  of  his  mortality.  At  every  meal, 
we  ought  to  say  to  ourselves,  "Alas  !  this  feeding  and  feasting  is  but  a  little  repair- 
ing and  propping  up  of  a  poor  ruinous  house,  that  ere  long  will  fall  to  the  ground." 
Spencer. 

16,17.  piece  .  .  cloth,  lit.  '' patch  of  undressed."  old,  worn,  threadbare; 
not  strong  enough  to  hold  the  stitches  by  wh.  the  new  is  fastened  on.  new  wine, 
hence  fermenting,  old  bottles,  of  leather,  and,  being  old,  no  longer  elastic,  new 
bottles,  hence  elastic  and  not  likely  to  burst. 

"The  old  system  of  prescribed  fasts  for  fasting's  sake  must  not  be  patched  with  the 
new  and  sound  piece;  the  complete  and  beautiful  whole  of  Gospel  light  and  liberty 
must  not  be  engrafted  as  a  mere  addition  on  the  worn-out  system  of  ceremonies.  .  . 
The  robe  must  be  ct/^  nexo,  all  consistent:  old  burdens,  sacrifices,  priests,  sabbaths 
and  holy  days,  all  are  passed  away ;  behold  all  things  are  become  new."  A/ford. 
"See  here,  in  the  history  of  an  unskilfully  and  vainly-patched  old  garment,  the 
prophecy  of  many  injuries  and  schisms  made  worse,  in  souls,  in  congregations,  and 
in  whole  churches!  Oh,  that  evil  piecing  of  evangelical  patches  upon  the  old 
gi'ound."    Stier. 

18,  19.  "While  .  .  spake,  not  waiting  for  Him  to  finish,  behold,  truly  a 
thing  to  be  wondered  at.*  ruler,  of  synagogue;  hence  a  rabbi;  Jairus,'  dead  by 
this  time ;  she  was  dying  when  I  left  the  house."  arose,  promptly  al  the  bidding  of 
one  of  a  class  fr.  wh.  He  suffered  most. 


Chap.  Iz.  20—24. 


IfATTHEW. 


55 


The  death  of  children: — Ah!  we  sometimes,  I  fear,  compel  Jesus  to  take  away 
our  children,  that  through  the  bereavement  He  may  overcome  and  melt  savingly  our 
callous  hearts.  It  mindeth  one  of  another  little  story  worth  telling.  A  shepherd  had 
folded  safely  and  well  a  flock  of  ewes — all  save  one,  which  wouktnot  enter,  do  what 
he  would.  The  gate  was  flung  wide  open,  and  with  all  gentle  restraint  he  sought  to 
guide  it  in.  But  no!  still  it  would  run  back.  At  last,  for  the  shades  of  evening 
were  falling,  he  sprang  out,  seized  her  lamb,  raised  it  tenderly  to  his  bosom,  as  he 
would  his  own  nestling  babe,  and  carrying  it  within  the  fold  placed  it  down  there. 
Then,  ah!  then,  the  poor  ewe  ran  in  after  her  little  lamb,  and  was  saved  with  it. 
Fathers,  mothers,  still  away  from  the  Good  Shepherd,  and  grieving  sorely  over  your 
Willie  or  Mary,  will  you  not  run  in  after  your  little  lamb?  Will  you  compel  Him  to 
take  another  and  another?     Grosart. 

20,  21.  womati,"  intercepting  Him  on  His  way  to  Jairus'  house,  diseased, 
and  held  to  be  unclean.*  behind,  she  was  timid  and  anxious  for  concealment. 
touched,  her  touch  was  defiling.  To  her  it  seemed  the  same  thing  for  the  sick  to 
touch  Him,  as  for  Him  to  touch  the  sick,  hem,  not  only  most  accessible,  but  most 
sacred. <^    said  within,  thought,  believed. 

The  woman's  need  of  Christ.  Christ's  need  of  the  woman.  The  sun  needs  the 
earth  as  truly  as  the  earth  needs  the  sun.  You  may  say,  What  would  the  earth  be 
without  the  sun?  Yes;  but  what  would  the  sun  be  without  an  earth  to  shine  upon? 
What  would  become  of  its  radiance?  All  wasted.  It  would  shine  in  vain.  So  Christ 
Deeded  objects  for  the  exercise  of  His  skill,  love,  and  power.  The  Lord  hath  need 
of  us.  Bibl.  Elustrator. — Secret  apjyroaches  to  Jesus;  1.  The  pressure  of  a  heavy 
sorrow;  2.  Concealed  eflbrt  to  obtain  a  cure ;  3.  Recognition  of  Christ  as  true  source 
of  cure. 

Hem  of  Christ's  gaj'inent.— Jevfish  mantles,  or  upper  garments,  were  square 
robes,  from  each  of  the  corners  of  which  a  tuft  of  threads  or  strings  was  suspended — 
as  we  should  say,  a  tassel.  These  tassels  served  to  keep  up  the  remembrance  of 
God's  commandments,  to  do  them ;  they  were  therefore  deemed  especially  sacred, 
and  perhaps  on  this  account  the  woman  sought  to  touch  this  part  of  our  Lord's  robe 
rather  than  any  other. 

22.  Jesus,  knew  what  was  passing,  turned,  and  inquired  who  touched  Him,'' 
— to  extort  a  confession,  saw  her,  timid,  trembling,  hopeful,  said,  "publicity 
was  required  for  the  profit  of  others."  faith,  "more  than  once  a  person  first 
learned  that  he  had  faith  by  the  Saviour's  telling  him  of  it."    Bengel. 

TJie  secret  cure  openly  confessed. — This  secured  by  Jesus:  1.  For  the  good  of 
the  woman,  otherwise  she  may  have  thought  that  contact  with  Jesus  acted  as  a 
charm;  now  she  perceives  that  her  cure  was  ace.  to  His  knowledge  and  will;  2.  For 
the  good  of  others ;  any  afflicted  in  like  manner  might  be  encouraged. 

The  help  of  feeling  Christ  near.  — A  poor  man  in  the  hospital  was  just  about  to 
undergo  a  most  painful  and  perilous  operation ;  they  had  laid  him  ready,  the  doc- 
tors were  just  about  to  begin,  when  he  cried,  "AVait  a  minute."  Annoyed  at  the 
delay,  they  asked  him  what  he  wanted.  "Oh,"  said  he,  "wait  till  I  pray  to  the 
Lord  Jesus  to  stand  by  my  side,  for  it  will  be  dreadful  hard  to  bear." 

23,  24.  minstrels,  hired  mourners. «  A  custom  still  prevailing  in  E.,  ace.  to 
Homer  practised  among  the  Greeks,  noise,  the  screaming  and  wailing  by  the 
women,  gfive  place,  presence  of  Lord  of  Life  forbids  noisy  demonstration  of 
hopeless  grief,  sleepeth,  such  was  the  figure  under  wh.  our  Lord  spoke  of  what 
we  call  death./    laughed,  they  knew  she  was  really  dead. 

Children  of  mortality  i7i  chamber  of  death:  I.  All  human  hope  and  efl'ort  over; 
2.  Human  sympathizers  helpless  to  stay  parental  grief;  3.  Views  dif.  fr.  their  own 
they  ridiculed. 

Mourning  for  the  dead. — Among  the  Samoans,  "the  moment  the  eye  becomes 
fixed  in  death,  the  house  becomes  a  scene  of  indescribable  lamentation  and  wailing. 
'Oh,  my  father,  why  did  you  not  let  me  die,  and  you  live  here  still?'  'Oh,  my 
brother,  why  have  you  run  away,  and  left  your  only  brother  to  be  trampled  upon?' 
'Oh,  my  child,  had  I  known  you  were  going  to  die!  Of  what  use  is  it  for  me  to 
survive  you?  Would  that  I  had  died  for  you! '  These  and  other  doleful  cries  may  be 
heard  two  hundred  yards  from  the  house ;  and  as  you  go  near,  you  find  that  they  are 
accompanied  by  the  most  frantic  expressions  of  grief,  such  as  rending  the  garments, 
tearing  the  hair,  thumping  the  face  and  eyes,  burning  the  body  with  small  piercing 


A.D.  28. 

"We  thought  her 
dying  when  she 
slept,  and  sleep- 
ing when  she 
died."    Hood. 

"It  matters  not 
at  what  hour  of 
the  day  theright- 
eous  fall 
asleep."    Milman. 

"Sleep  Is  death's 
younger  bro.  and 
so  like  him  that 
I  never  dare  trust 
him  without  my 
prayers."  Sir  T. 
Brown. 

issue  of  blood 
cured 

a  Mk.  V.  25  Lu. 
vili  43  Ace.  to 
Eusebius  a  stat- 
ue of  this  woman 
andof  Jesusheal- 
ing  her,  still  e.K- 
isted  in  Lis  day, 
A.D.  300. 
6  Le.  XV.  25. 
c  Nu  XV.  37— iO; 
De.  xxii.  12. 


d  Lu.  vl.  19. 
Whole,     hale, 
sound. 

"And  therefore. 
If  ye  wil  truste  to 
my  counseil,  I 
schal  restore  you 
youre  doughter 
hooU  and  sound." 
Chaucer. 

•'Faithis  the  soul 
going  out  of  itself 
for  all  its  wants. " 
Boston. 

"Faith  Is  the 
hand  of  the  soul, 
—to  "hold  and  to 
work." 


e  2  Ch.  XXXV.  25; 

Je.  ix.  17,  Am.  v. 

16. 

/Jo.  xi.    11—14; 

Ac.  XX.  10. 

"Ah!  surely 
nothing  dies 
but  something 
mourns. "  By- 
ron. 

"Excess  of  grief 
for  the  deceased 
is  madness;  for  it 
is  an  injury  to 
the  living,  and 
the  dead  know  It 
not."      JCetuiphon. 


56 


MATTBEW. 


Chap.  ix.  as— 34* 


n  2  K.  Iv.  33,  etc. 
b  Mk.  V.  40, 
"The  house  was 
now  solitary  and 
still  Two  souls, 
believing  and 
hoping,  stand 
like  funeral  ta- 
pers beside  t  he 
couch  oi  tne  dead 
maiden, — the  fa- 
ther and  mother 
His  church,  the 
Lord  sees  repre- 
sented in  three 
most  trusted 
Apostles."  Trench, 
c  Mk.  V.  41. 
dB.0.  xill.  14;  Jo. 
xi.  25. 

eMa.  xiv.  34,  35; 
iv.  25.  C7-it.  Eng. 
Test. 

cure  of  two 
blind 

/Le.  xlx.  14;  De. 
xxvil.  18;  Is. 
xxix.  18;  XXXV.  5; 
Ma.  xl.  2—5:  Mk. 
X.  46;  Jo.  V.  3. 
g  Mat.  1. 1;  xii.  23. 
h  Ma.  iv.  13. 

t  Mat.  xli.  16,  17, 
19. 

j  cf.  Mat  Ix.  34. 
Crit.  Eng.  Test. 
An  old  German 
writer  says  that 
faith  is  like  a 
bucket  by  which 
we  draw  from  the 
Ineshaus  t  i  bl  e 
fountain  of  God's 
mercy  and  good- 
ness, to  which 
otherwise  we 
cannot  pene- 
trate. 

"She  who  touch- 
ed in  secret,  was 
constrained  to 
avow  it  openly; 
they  who  made 
request  publicly 
areled  intosecret 
and  exhorted  to 
silence."    Stier. 

"The  disobe- 
dience of  these 
men  is  praised  by 
nearly  all  Roman 
Catholic  exposi- 
tors ;  a  most  cha- 
racteristic fact, 
based  on  deep 
differences." 
Trench. 

Cure  of  the 
dumb  demo- 
niac 

1c  Ac.  V.  3. 
I  Mat  ill.  7. 
m  Mat.  xli    24; 
Mk.   ill.   22;  Lu 
zi   15. 

Spiritual  dumb- 
ness Is  a  great 
caiamlty. 


fire  brands,  beating  the  head  with  stones  till  the  blood  runs,  and  this  they  call  an 
'oflering  of  blood'  for  the  dead."     Turner,  Nineteen  Years  in  Polynesia. 

25,  a6.  he  went  in,"  taking  others  with  Him,*  as  witnesses,  not  idle  or  curious 
spectators,  took  .  .  hand,  and  spoke  also."  arose,  alive,'' and  well,  that 
land,  therefore  it  was  not  in  that  land  that  Matt,  wrote  this  book."« 

The  Lord  of  life  in  the  chamber  of  death:  1.  His  mercy  ingoing — a  ruler's  house ; 
2.  His  forbearance — no  unkind  word  to  those  who  laughed;  3.  His  compassion  for 
the  parents — she  sleepeth;  4.  His  tenderness  to  the  child — took  her  by  the  hand; 
5.  His  power  over  death ;  6.  His  thoughtful  care — give  her  to  eat. 

When  the  multitude  were  "thrust  out"  at  last,  Jesus  went  in.  How  silent  the 
scene  !  How  still  that  "little  one  "  on  the  bed  !  How  collected  and  quiet  the  Master  I 
How  simple,  also.  His  action — "  touching  her  hand  "  !  How  instantly  wonderful  the 
result !  She  that  was  prostrate  is  now  sitting  up  !  She  that  had  been  dead — so  dead 
that  it  was  thought  madness  to  doubt  it — is  now  as  certainly  living  !  More  than  that, 
a  hundred  throats  are  now  proclaiming  the  news.     Homilet.  Com. 

27,28.  two  blind, -^  "Blindness  being  much  more  common  in  the  East  than 
here."  son  .  .  David,  ?'.e.,  Christ,  a  declaration  of  His  Messiahship.s  mercy 
.  .  us,  lit.  pity  us.  house.  His  abode  in  Capernaum.*  came  in,  note  their 
perseverance.  Believe,  by  this  question  He  instructs  them  and  others  as  to  the 
conditions  on  wh.  He  has  mercy,  yea,  I/ord,  a  strong  declaration,  and — in  the 
title  they  give —  a  fresh  evidence  of  their  faith. 

Old  specimens  of  ever-recurring  facts. — Specimens;  I.  Of  the  immense  afflictions 
wh.  are  ever  pressing  on  the  race — Jairus — woman — two  blind — man  possessed ;  H. 
Of  the  manner  in  wh.  Christ  removes  the  afflictions  of  the  race — ease — benevo- 
lence— through  faith ;  HI.  Of  states  of  mind,  in  relation  to  Christ,  wh.  prevail  among 
the  race — thoughtless  unbeliever — earnest  seeker — transiently  impressible — invet- 
erate antagonist.     Genius  of  Gospel. 

A  blind  boy,  who  belonged  to  the  Institution  in  Dublin,  when  dying,  said  that  he 
considered  it  one  of  the  greatest  mercies  of  heaven  that  he  had  been  deprived  of  his 
sight,  because  this  was  the  means  the  Lord  employed  to  bring  him  under  the  sound 
of  the  Gospel,  which  was  now  the  joy  and  rejoicing  of  his  soul. 

29 — 31.  according  .  .  faith,  not  as  proportioned  to  your  faith,  but  as 
granted  to  it.  eyes  .  .  opened,  the  first  object  they  saw  was  Jesus.  How 
many  with  open  eyes  are  blind  to  Him!  straitly  charged,  earnestly  commanded.* 
"  Perhaps  to  remove  occasion  fr.  the  Pharisees. "■'■  but  .  .  spread  .  .  fame, 
"  no  doubt  the  two  men  were  guilty  of  an  act  of  disobedience  in  thus  breaking  the 
Lord's  solemn  injunction,  for  obedience  is  better  than  sacrifice;  the  humble  obser- 
vance of  the  word  of  the  Lord,  than  the  most  laborious  and  widespread  will- 
worship  after  man's  own  mind  and  invention."    Alford. 

A  time  to  be  silent. — I.  When  silence  is  commanded;  II.  When  the  truth  itself 
may  be  out  of  season ;  III.  When  the  truth  is  only  partially  known ;  IV,  When  it 
might  be  as  pearls  cast  before  swine. 

Triumph  of  faith. — An  officer,  being  in  a  storm,  his  lady,  filled  with  alarm, 
cried  out,  "My  dear,  how  is  it  possible  you  can  be  so  calm  in  such  a  storm?"  He 
arose  and  drew  his  sword.  Pointing  it  to  his  wife's  breast,  he  said,  "Are  you  not 
afraid?"  She  instantly  replied,  "No;  certainly  not."  "Why?"  said  the  officer. 
"Because,"  rejoined  his  lady,  "I  know  the  sword  is  in  the  hand  of  my  husband; 
and  he  loves  me  too  well  to  hurt  me."  "Then,"  said  he,  "remember,  I  know  in 
whom  I  have  believed,  and  that  He  holds  the  winds  in  His  fist,  and  the  waters  in  the 
hollow  of  His  hand." 

32 — 34.  they  .  .  out,  not  as  they  entered  the  liouse,  but  rejoicing. 
brought,  -so  possessed,  he  prob.  would  not  have  come  of  himself,  dumb,  not 
natural  dumbness,  but  eflect  of  possession,  cast  out  .  .  spake,  doubtless  the 
praises  of  his  deliverer.  The  speech  of  many  is  as  manifest  a  proof  of  possession, 
as  the  dumbness  of  this  one.*  multitudes,  unsophisticated;  not  warped  by  pre- 
judice. Overcome  by  wonder  spoke  what  they  felt  at  the  time.  Pharisees,' 
blinded  by  pride  and  hate,  casteth  out,  e/t-.,"*  "this  soon  became  a  fixed  mode  of 
calumniating  "  such  miracles  of  Christ.     Yet  they  cannot  deny  the  miracles. 

Sectarianism. — "  It  is  of  more  consequence  to  a  sectarian  to  defend  a  prejudice 
than  to  rejoice  over  a  recovered  man.     The  Pharisees  hated  Christ,  and  what  good 


Chap. 


MATTHEW. 


6t 


can  a  hated  man  do  ?  They  hesitated  not  to  trace  a  good  effect  to  a  bad  cause. 
Sectarians  are  independent  of  logic  and  morality."  Br.  Parker. 

Prejudice. — What  will  not  prejudice  do  ?  It  was  that  which  made  the  Jews  call 
Christ  a  Samaritan,  a  devil,  a  wine-bibber,  a  friend  of  publicans  and  sinners.  It  was 
that  which  made  them  hale  the  apostles  to  their  governors,  and  cry  out,  "Away  with 
them  !  It  is  not  lit  that  they  should  live."  It  was  this  made  Ahab  hate  the  upright 
Micaiah,  and  the  Athenian  condemn  the  just  Aristides,  though  he  had  never  seen 
him.  It  was  this  made  the  poor  man,  who  knew  not  what  John  Huss's  doctrine  was, 
so  busy  and  industrious  to  carry  wood  for  his  funeral-pile,  and  as  zealous  to  kindle 
it,  insomuch  that  the  martyr  could  not  but  cry  out,  "O  holy  simplicity  !  " 

35.  went  about.  "  The  journey  here  mentioned  may  have  been  partly  before, 
and  partly  after  the  last  miracles."  teaching,  privately  instructing,  preach- 
ing, publicly  announcing,  gospel  .  .  kingdom,  of  grace  and  glory."  heal- 
ing .  .  disease,  how  much  of  human  misery  and  of  Divine  mercy  are  summed 
up  in  these  words! 

Tlie  labors  of  Jesus. — I.  Extent  (city,  villages) ;  II.  Order  (teaching  in  syna- 
gogues); III.  Characteristic  feature  (preaching,  etc.);  IV.  Seal  (healing  every  sick- 
ness).    Lange. 

Zeal. — The  Devil  held  a  great  anniversary,  at  which  his  emissaries  were  con- 
vened to  report  the  results  of  their  several  missions.  "I  let  loose  the  wild  beasts 
of  the  desert,"  said  one,  "on  a  caravan  of  Christians;  and  their  bones  are  now 
bleaching  on  the  sands."  "  What  of  that?"  said  the  Devil;  "their  souls  were  all 
saved."  "I  drove  the  east  wind,"  said  another,  "against  a  ship  freighted  with 
Christians;  and  they  were  all  drowned."  "What  of  that?"  said  the  Devil;  "their 
souls  were  all  saved."  "  For  ten  years.  I  tried  to  get  a  single  Christian  asleep," 
said  a  third;  "and  I  succeeded,  and  left  him  so."  Then  the  Devil  shouted,  and  the 
night  stars  of  hell  sang  for  joy.     Luther. 

36 — 38.  saw,  wherever  he  went,  compassion,  "The  disposition  of  Jesus 
was  most  fruitful  m  works  of  compassion."      fainted— and  were  scattered,' 

better,  "  were  harassed  and  cast  down,"  referring  prob.  to  the  selfish,  heartless  treat- 
ment by  those  who  shd.  have  been  thr.  spiritual  shepherds,  sheep"  .  .  shep- 
herd, "  much  misery  is  for  tbe  want  of  guidance  and  government."  harvest  .  . 
plenteous,'*  promise  of  great  spiritual  results,  pray  ye,  the  Lord  Himself  de- 
sires to  be  moved  by  prayer:  more  esp.  that  they  might  be  suf.  moved  to  pray; 
as  evidence  of  their  faith  in  Him,  and  pity  for  the  people.  I^ord  .  .  harvest, 
Himself,  send/  who  shall  go  unless  sent?  laborers,  true  and  diligent  work- 
men ;  not  mere  theorists,  but  practical  men. 

Workmen  wanted! — must  be — 1.  Sent  of  God;  2.  Furnished  by  Christ;  3. 
Thrust  out  with  prayer. 

"Five  hundred  millions  of  souls,"  exclaims  a  missionary,  "are  represented  as 
being  unenlightened!  I  cannot,  if  I  would,  give  up  the  idea  of  being  a  missionary, 
while  I  reflect  upon  this  vast  number  of  my  fellow-sinners,  who  are  perishing  for 
lack  of  knowledge.  Five  hundred  millions!  intrudes  itself  upon  my  mind  wherever 
I  go,  and  however  I  am  employed.  When  I  go  to  bed,  it  is  the  last  thing  that  recurs 
to  my  memory;  if  I  awake  in  the  night,  it  is  to  meditate  on  it  alone;  and  in  the 
morning,  it  is  generally  the  first  thing  that  occupies  my  thoughts." 


CHAPTER  THE  TENTH. 

I.  and,  having  passed  the  night  in  prayer,/  His  disciples,''  evidently  already 
distinguished  fr.  the  mass  of  His  followers,  power  .  .  spirit  .  .  disease  * 
a  most  wonderful  thing!  Christ  not  only  wrought  miracles  Himself,  but  gave  to 
certain  men  the  power  of  doing  so.     A  miracle  of  miracles. 

TJie  Apostles. — "Let  us  not  attempt  to  do  everything  ourselves,  or  without  assist- 
ance." "Those  who  are  sent  into  the  vineyard  must  be  properly  furnished  for  the 
work."  Majus.  "We  must  not  be  ofllended  at  the  humble  origin  and  the  poor  ap- 
pearance of  preachers."  "Judas,  or  even  the  Church  of  God,  is  not  absolutely 
pure."      "This  mission  was  at  the  same  time  the  trial  of  their  teaching."  Heubner. 

''  Apostolical  succession. — Though  you  have  a  straight  line  of  apostolic  succes- 
sors, if  your  work  is  poor,  you  are  not  in  the  line  of  succession ;  and  if  your  church 
does  not  make  full-grown  men,  it  is  not.     I  do  not  care  anything  about  the  line  of 


A.D.  29. 

"Every period  of 
life  has  its  pecu- 
liar prejudices; 
whoever  saw  old 
age.  that  did  not 
applaud  the  past 
and  condemn  the 
present  time." 
Montaigne. 


third  circuit 
of  Galilee 

This  is  regarded  ag 
third  circuit  of  Gal- 
ilee by  Oreswell  and 
Robinson.  The  first 
is  recorded  in  Mat. 
iv.  23—25 ;  the  sec- 
ond in  Lu.  viii.  1 — 
3.  Mk  vl.  6;  Lu. 
xiii.  22. 

a  2  Tim.  i.  10. 


the  erreat 
harvest 

ft  "These  are 
properly  persons 
destitute  of  the 
knowledge  of 
Christ."    Bengel. 

c  Mat.  XV.  24;  1 
Pe.  ii.  25 
d  Lu.  X.  2. 
Nothing  but  the 
infinite  Pity  Is 
sufficient  for  the 
infinite  pathos  of 
human  life. 
Shorthouse's  "John 
Inglesant." 

e  Eph.  Iv  11,  12; 
Ps.  Ixvlii  11 ;  Je. 
iii,  15;  2Th.  U1.L 


institution  of 
the  Christian 
ministry 

J  Lu.  vi.  12 
g  Mk.  iil.  13,  U; 
vl.  7 ;    Lu   vi.  13 ; 
is.  1. 

h  Ac.  ix.  34. 
Gare  them  power: — 
At  first  the  Apos- 
tles had  a  small- 
er gospel  (they 
had  not  got  the 
cross  to  preach) 
and  a  larger  pow- 


58 


lUTTBEW. 


Chap.  X.  a-  ro. 


er  of  miracles; 
afterwards  less 
rulraclos  but 
more  gospel. 

The  Apostles 
sent  forth 

aMk.  iii.  16;  Lu 
vl.  14;  Ac.  i.  13, 
26. 

b  AJford,  Mk.  vi.7 
c  Jo  i.  45 ;  xxi  2. 
rfLu.  xxiv.  18;  Jo. 
six   25. 

e  Lu.  vi.  16 ;  Ac.  i. 
13;  Jo.  xlv.  2A 
/Lu,  vi.  15 
0  The  sect  of  the 
Zealots,  to  wh. 
Simon  belonged 
bef.  his  acquain- 
tance with  Jesus, 
bound  t  h  e  m- 
selves  as  a  sort 
of  ecclesiastical 
police,  to  see  that 
the  law  was  not 
broken  with  im- 
punity. 
/(  Josh   XV.  25. 

theif 
destination 

i  liU.  X  1—11.    2 
K.   xvii.    24  ;    Jo. 
iv.,  5.  9,  20. 
j  Ac   i.  8 

"Apostolical  suc- 
cession is  no 
more  possible  as 
a  law  for  the 
Church,  than  an 
equivalent  theo- 
ry would  bo  In 
the  world  of  art." 
T.  S.  King. 


their  duties 

k  Lu.  Ix.  2;  Mk. 
iv.  17  ;  Ac.  xvii. 
3;  XX.  21.  23;  Is. 
Iviii.  1 ;  Lu.  xvi. 
16. 

iHe.  11.4;  Ac.  iv. 
13—21. 

VI  Lu  X.  17 ;  Mat. 
xvii.  19,  20. 
nStier  omits  these 
words,  as  think- 
ing that  "their 
weak  faith  could 
not  then  be  en- 
trusted with  this 
greatest  power." 
o  Ac.  viii.  18,  20. 
"Jest  not  at 
preacher's  lan- 
guage or  espi-os- 
sion :  IIow  know- 
est  thou  but  thy 
sins  made  him 
miscarry,"  Her- 
bert. 


equip- 


their 
tnents 

pis.  ix.  7;  Mk. 
vi.  8;  Lu.  ix.  3; 
X.  4;   xzll.  35. 


succession  of  my  grapes,  if  my  vinej^ard  brings  forth  better  wine  than  your  vineyard 
does.  You  may  say  that  yours  came  from  those  that  Noah  planted;  but  they  are 
not  so  good  as  mine,  after  ail.  'For  by  their  fruit  ye  shall  know  them.'  And  the 
best  of  all  churches,  as  of  all  orthodoxies,  and  all  doctrines,  and  all  usages,  and  all 
governments,  is  this:  what  are  their  effects  on  the  generations  of  men  ?"     Beecher. 

a,  4.  names,  ea.  of  the  lists"  observes  the  same  general  outline.  In  this  one 
(and  also  in  Luke),  ace.  to  their  order  and  connection,  and  with  ref.to  their  being  sent 
out  in  couples.*  Bartholomew,  prob.  "Nathauaelof  Cana  in  Galilee. "<^  Matthew, 
publican,  a  title  adopted  by  Mat.  as  if  to  publish  his  vast  indebtedness  to  his  Lord. 
James,  s.  of  Alpheus — Cleopas,''  who  was  husband  of  Mary,  thesister  of  the  Virgin, 
lience  James  was  cousin  to  our  Lord.  I/ebbeus,  Judas,  bro.  of  James,*  author  of 
Epistle  of  Jade.  Simon  the  Canaanite,  R.  V.  Canana?an,  or  the  Zealot./  Can- 
anajan  is  Aramaic  for  zealot.s  Judas  Iscaiiot,  i-c-  the  man  of  Kerioth,  a  town 
of  Judah.*      betrayed,  a  brand  of  infamy,  attached  to  his  name  in  ea.  list. 

Not  only  was  the  apostolate  Galilean,  with  the  exception  of  Judas  Lscariot,  it  was 
also  without  exception  plebeian.  The  reason  of  this  is  in  all  probability  to  be 
found  in  the  simple  fact  that  there  were  none  other  available.  Gibson.  A  good 
deal  may  be  made  out  of  a  list  of  names,  but  it  depends  on  whose  names  they 
are.  There  is  a  book  which  has  nothing  in  it  but  names — that  book  would  interest 
the  universe — "the  Lamb's  book  of  life."     Bib.  lllvs. 

5,  6.  twelve,  having  been  previously  chosen  and  instructed,  are  now  sent 
forth,  to  exhibit  the  spirit,  and  enforce  the  doctrines  of  their  Master,  go  not, 
"The  tirst  consideration  with  one  sent  of  God  must  be  to  know  precisely  lohere  to  go, 
where  not  to  go.''''  Stier.  Gentiles  .  .  Samaritans,'  time  not  yet  come 
to  preach  to  others  than  Israel..^  lost  sheep,  "  Those  who  were  astray  in  mind  and 
life;  i.e.  all  who  had  not  faith  in  Him.  "     Meyer. 

Chrisfs  commission. — "The  chief  sphere  of  its  labors  should  i^e  nearest  its 
home."  Br.  Thomas.  "Man  emi)loyed  to  bless  man.  A  few  sent  to  call  the 
many.  Different  types  of  men  to  meet  dif.  types  of  the  community.  Some  famous, 
some  unknown,  but  all  useful.     Is  every  twelfth  man  a  '  devil  ? '  "    Barker. 

Ajwstolical  succession,  as  taught  sometimes,  means  simply  this,  a  succession  of 
miraculous  powers  flowing  in  a  certain  line.  The  true  apostolic  succession  is — not 
a  succession  in  an  hereditary  line,  or  line  marked  by  visible  signs  which  men  can 
always  identify,  but  a  succession  emphatically  spiritual.  The  Jews  looked  for  an 
hereditary  succession ;  they  thought  that,  because  they  were  Abraham's  seed,  the 
spiritual  succession  was  preserved;  the  Redeemer  told  them  that  "God  was  able  of 
those  stones  to  raise  up  children  unto  Abraham."     F.  W.  Robertson. 

7,  8.  as  go,  "apostles  are  always  itinerant  preachers,  they  found  churches, 
but  do  not  govern  them."  Stier.  preach,*  they  were  to  prepare  men's  minds  to 
receive  Him  whom  they  proclaimed,  heal  .  .  cleanse,  etc.,  miraculous 
powers  to  prove  their  authority,'  and  encourage  and  exercise  their  own  faith."' 
raise  .  .  dead,  wanting  in  many  MSS."  received  .  •  grive,"  gifts  of 
God  to  them  and  others,  "  witliout  money  and  without  price." 

The  message  of  Salvation. — I.  An  announcement  of  the  kingdom  of  heaven  by 
the  Word;  II.  An  exhibition  of  the  Word  of  God  by  deed.  How  the  messengers 
must  prove  their  mission. — "  I.  By  healing  the  sick,  not  by  torturing  the  whole;  II. 
By  raising  the  dead,  not  by  killing  the  living;  III.  By  cleansing  the  lepers  (here- 
tics), not  l)y  reiiresenting  as  heretics  those  who  are  pure ;  IV.  By  casting  out  devils, 
not  by  setting  them  free."    Lange. 

In  one  of  the  eastern  counties  of  New  York  there  lived  a  colored  female,  who 
was  born  a  slave,  but  she  was  made  free  by  the  act  gradually  abolishing  slavery  in 
that  8late.  She  had  no  resources  except  such  as  she  obtained  by  her  own  labor. 
On  one  occasion  she  carried  to  her  pastor  forty  dollars ;  she  told  him  that  she 
wished  him,  with  two  dollars  of  this  sum,  to  procure  for  her  a  seat  in  his  church; 
eighteen  dollars  she  desired  to  be  given  to  the  American  Board;  and  the  remaining 
twenty  dollars  she  requested  him  to  divide  among  other  benevolent  societies,  ac- 
cording to  his  discretion.  With  such  a  spirit  pervading  the  church,  how  soon  would 
the  gospel  be  carried  to  every  creature!     Cheever. 

9,  ID.  provide  .  .  purses,''  a  trial  of  their  faith:  "to  exemplify  fr.  the 
very  outset  the  fundamental  law  of  Christ's  kingdom,  that  the  preachers  of  His 
gospel  are  to  be  supported  by  the  free-will  offerings  of  those  to  whom  they  preach." 


chap. 


ir— 18. 


MATTHEW. 


59 


scrip,"  wallet  to  contain  food,  etc.  coat,  tunic  worn  under  mantle,  no  change  of 
raiment,  shoes,  sandals.*  staves,  lit.  "a  staff."  workman  .  .  meat," 
"  tliey  had  a  fair  claim  to  receive  whatever  they  needed  fr.  those  to  whom  they 
ministered."     Conder. 

Christ  Rending  His  messengers. — "I.  The  messengers;  II.  The  aim;  III.  The 
way;  IV.  The  message;  V.  The  price  (freely  in  the  love  of  Christ);  VI.  The  pro- 
vision and  the  support."  "What  it  is  to  have  neither  gold  nor  silver  in  our  scrips, 
but  to  have  them  in  our  hearts."     Tussatid. 

Provide  neither  gold. — It  is  impossible  not  to  admire  the  noble  enthusiasm  of 
poverty  which  showed  itself  in  the  literal  adoption  of  such  rules  by  the  followers  of 
Francis  of  Assisi,  and,  to  some  extent,  by  those  of  Wiclif.     Tlamytre. 

II — 13,  worthy,  having  a  good  name  for  piety,  having  congenial  disposition. 
abide,'*  their  stay  short,  no  time  to  be  wasted  in  shifting  quarters  needlessly. 
salute,^  use  customary  civilities,  peace  come,  the  com.  salutation  shall  be  a 
prayer  that  God  will  answer,  return,  "they  have  despised  it;  have  it  yourselves." 
Bengel. 

TJie  gracious  house. — Your  peace  shall  return ;  I.  Unbelievers  will  not  keep  it; 
II.  It  will  be  added  to  the  believing  messengers :  they  shall  not  be  cast  down,  but 
encouraged.     Lange. 

House  to  house. — "  The  reason  is  very  obvious  to  one  acquainted  with  Oriental 
questions.  When  a  stranger  arrives  in  a  village  or  an  encampment,  the  neighbors, 
one  after  another,  must  invite  him  to  eat  with  them.  There  is  a  strict  etiquette 
about  it,  involving  much  ostentation  and  hypocrisy;  and  a  failure  in  the  due  observ- 
ance of  this  system  of  hospitality  is  violently  resented,  and  often  leads  to  alienation 
and  feuds  among  neighbors.  It  also  consumes  much  time,  causes  unusual  distrac- 
tion of  mind,  leads  to  levity,  and  every  way  counteracts  the  success  of  a  spiritual 
mission.  On  these  accounts  the  evangelists  were  to  avoid  these  feasts;  they  were 
sent,  not  to  be  honored  and  feasted,  but  to  call  men  to  repentance,  prepare  the 
way  of  the  Lord,  and  proclaim  that  the  kingdom  of  heaven  was  at  hand.  They 
were,  therefore,  lirst  to  seek  a  becoming  habitation  to  lodge  in,  and  there  abide 
until  their  work  in  that  city  was  accomplished."  Land  and  Book.  "  The  Teaching 
of  the  Twelve  Apostles,"  a  tract  in  the  Grk.  lang.  discovered  in  1873,  at  Constan- 
tinople, wasprob.  written  A. D.  100  or  120.  In  the  11th  chap,  we  read:  "Every 
apostle  -who  conieth  to  you,  let  him  be  reed,  as  the  Lord;  but  he  shall  not  remain 
exc.  for  one  day;  if  however  there  be  need,  then  the  next  day;  when  he  departeth 
let  him  take  nothing  exc.  bread  eno.  till  he  lodge  again,  but  if  he  ask  money,  he  is 
a  false  prophet." 

14,  15.  shake  .  .  dust,-''  a  symbolic  action  »  renouncing  those  who  reject 
Jesus;  and  all  responsibility  in  their  case.*  tolerable,  rejection  of  Christ  greater 
than  sins  of  Sodom.'    day    .     .    judgment,  the  last  day.-'' 

Shaking  off  the  dust. — I.  An  expression  of  calmness,  of  freedom,  and  of  purity; 
11.  Of  being  innocent  of  the  judgment  wh.  shall  befall  the  unbelievers;  III.  Of  the 
cessation  of  fellowship ;   IV.  The  last  sermon,  a  threatening  of  judgment.     Lange. 

16 — 18.  sheep,  harmless,  defenceless,  wolves,*  savage  men  who  will  make  a 
prey  of  you.  harmless  .  .  doves,' lit.  unmingled  with  evil;  simple,  consist- 
ent, beware,  caution  and  courage  are  consistent.™  Christian  simplicity,  which  is 
purity  of  motive  and  freedom  from  evil  craft,  widely  dif.  fr.  &  foolish  simplicity,  wh. 
trusts  everybody  and  foresees  no  danger,  councils,"  magistrates  who  were  also 
rulers  of  synagogues,  scourge,  a  com.  punishment."  governors,  as  Festus, 
Felix,  etc.     kings,  as  Herod.  Agrippa,  Nero,  etc.p 

"  The  highest  intelligence  should  be  blended  with  the  purest  character."  "  Op- 
position should  not  be  provoked  by  impropriety  or  imprudence."  "  Consciousness 
of  innocence,  and  of  the  goodness  of  the  cause  in  wh.  we  are  engaged,  is  the  best 
defence."     He.ubner. 

Prudence. — "As  the  hermits  were  communing  together,  there  arose  a  question 
as  to  which  of  all  the  virtues  was  most  necessary  to  perfection.  One  said,  chastity; 
another,  humility;  a  third,  justice.  St.  Anthony  remained  silent  until  all  had  given 
their  opinion,  and  then  he  spoke.  '  Ye  have  all  said  well ;  but  none  of  you  have  said 
aright.  The  virtue  most  necessary  to  perfection  is  prudence;  for  the  most  virtuous 
actions  of  men,  unless  governed  and  directed  by  prudence,  are  neither  pleasing  to 
God,  nor  serviceable  to  others,  nor  profitable  to  ourselves.'" 


A.D.  29. 


Purses,  lit.  gir- 
dles.  In  the  E. 
things  for  pres- 
eiit  use  are 
usually  kept  In 
the  folds  of  the 
girdle. 

Scrip,  now  in  use 
in  Pales  tine 
made  of  hair- 
cloth, &c. — Killo. 
a  1  S.  xvli.  40 
')  See  note  on  Mat. 
iii  11 

c  1  Co.  ix.  7—14; 
1  Ti.  V.  18. 


general 
instructions 

Lu.  X.  8. 
d  Lu.  X.  7. 
e  Salutations 
among  the  He- 
brews are  :  1, 
Blessed  be  thou 
of  the  Lord:  2, 
The  Lord  be  with 
thee ;  3,  Peace  be 
unto  thee.  This 
is  the  most  com. 
salutation  in 
lands  often  deso- 
lated by  war. 
Peace  =  every 
blessing;  and  the 
phrase  =  -'Pros- 
perous be  thou." 
Jud.  xix.  20;  Ku. 
ii.  4;  1  S.  XXV.  6; 
2  S.  XX.  9;  Ps. 
cxxix.  8. 

/  Mk.  vl.  11 ;  Lu. 
ix.  5;    Ne.  V.  13; 
Ac.  xiii.  ."^l. 
g  Lu.  X.  11. 
h  Ac.  xviii.  6. 
I  Ko.  11.  8;    2  Th. 
i.  8;  La.  iv.  6. 
./  Jo.  xii.  48 ;  2  Pe. 
iii.  7. 


statement  of 
dangers  and 
duties 

Lu.  X.  3. 

k  Ez.  xxil.  27; 
Zep.  iii.  3;  Jer. 
V.  6:  Hab.  i.  8; 
Is.  xi.  6;  Ixv.  25. 
/  1  Co.  xiv.  20; 
Phil  ii.  1.5. 
m  Ac.  xxiii.  17. 
n  Ma.xxiv.  0;  Mk. 
xiii.  9;  Lu.  xll. 
11 ;  xxi.  12. 
o  Ac  v.  40;  xvl. 
22,  37;  xviil.  17; 
xxii.19  ;2Cor.  xi. 
25;  Mk.  xii.  5; 
Ma.  XX.  19;  Mk. 
X.  34;  Lu.  xviii. 
33;  Ma.  xxvii.  26; 
Mk.  XV.  15;  Jo, 
xix.  1. 

p  Ac  xii.  ]  ;  xxiv. 
10;  XXV.  7,  23;  2 
Ti.  iv.  16. 


60 


MATTHEW. 


Chap.  X.  19 — 28. 


A.D.  29. 

a  See  note  on  Ma. 
vl.  25. 

"That  I  know 
well,"  said  Mer- 
lin, "  as  well  as 
thyselte,  and  of 
all  thy  thoughts; 
but  thou  art  but 
a  foole  to  take 
thought,  for  It  will 
not  amend  thee." 
King  Arthur. 
"If  he  love  Ceb- 
sar,  all  that  he 
can  do  Is  to  him- 
self, take  thought, 
and  die  for  Cae- 
sar." Shakespeare, 
b  Mk.  xiii.  11— 
13;  Lu.  xil.  11; 
xxi.  14,  15. 
c  Ex.  Iv.  12;  Je. 
i.  7. 

d  Mic.  vll.  7 ;  see 
a' so   ver.  35,  36  ; 
Lu.  xxi.  16. 
e  Jo.  xvl.  2. 
/Lu.  xxi.  17. 
g  Lu.  vl.  26;  1  Jo. 
lii.  13;  Jo.  XV.  18, 
19. 

h  Re.  11.  10 :  Ja.  i. 
12;  Is.  Ixvl.  5; 
Eo.  il.  7. 

I  Ac.  xlii.  50,  51 ; 
xiv.  1,  6,  7. 
j  Dan.  vii.  13;  1 
Th.  il.  15,  16. 
k  Cnnder.  (See  his 
exhaustive  and 
Ingenious  note 
on  these  words.) 
"  Fanaticism  the 
daughter  of  Ig- 
norance, and  the 
mother  of  Infi- 
delity." 

"  Fanaticism  is 
such  an  over- 
whelming im- 
pression of  ideas 
relating  to  the 
future  world  as 
disqualifies  for 
the  duties  of 
life."    R.  Hall. 

cautions  and 
encourage- 
ments for 
disciples 
generally 

I  Jo.  XV.   20;  He. 

xli.  1—3. 

TO  He.  V.  8. 

n  Ho.  i.  1,  9. 

o  Jo.   XV.    14,  15; 

viii.  35,  36. 

y  2  K.  1.  2. 

"Humility,  that 
low,  sweet  root. 

From  which  all 
heavenly  v 1  r  - 
tues  shoot." 

Moore. 

Mk.  Iv.  22;  Lu. 
vlll.  17:  xU.  2,3. 
oEcc.xilU;  ICo. 
IV.  5. 

r  Mk.  Iv.  34;  Jo. 
xvl.  12,  13. 


19,20.  take  .  .  thought,  be  not  anxious."  how,  manner,  what,*"  mat- 
ter, given  you,  you  shall  be  taught  how  to  bear  yourselves  and  what  to  say." 
"Let  your  sole  care  be  to  avoid  caring."  Crit.  Eng.  Test,  not  ye  .  .  speak, 
hence  their  word  would  be  quick  and  powerful:  apt  and  suited  to  the  occasion. 

"Proper  sermons  are  they  wh.  are  given  by  the  Holy  Ghost,  not  those  wh.  are 
artificially  constructed."  "Wisdom  and  strength  we  received  in  the  time  of 
service  and  trial."     Godwin. 

A  chimb  sermon. — "  The  Rev.  William  Tennant  once  took  much  pains  to  prepare 
a  sermon,  to  convince  a  celebrated  infidel  of  the  truth  of  Christianity.  But,  in  at- 
tempting to  deliver  this  labored  discourse,  he  was  so  confused  as  to  be  com- 
pelled to  stop,  and  close  the  service  by  prayer.  This  unexpected  failure,  in  one 
who  had  so  often  astonished  the  unbeliever  with  the  foi'ce  of  his  eloquence,  led  the 
infidel  to  reflect  that  Mr.  T.  had  been,  at  other  times,  aided  by  a  Divine  power. 
This  reflection  proved  the  means  of  his  conversion.  Thus  God  accomplished  by 
silence  what  his  servant  wished  to  effect  by  persuasive  preaching.  Mr.  Tennant 
used  afterwards  to  say,  his  dumb  sermon  was  one  of  the  most  profitable  sermons 
that  he  had  ever  delivered."     Cheever. 

21 — 23.  brother,''  .  .  deliver,  by  official  information.  Bigotry  breaking 
through  ties  of  kindred,  children  .  .  rise,  in  rebellion  or  as  witnesses. 
And  think  they  were  doing  God  service.*  hated  .  .  name's  sake,-''  fidelity 
to  Christ,  involving  a  living  protest,  by  word  and  deed,  against  sin,  incurs  the 
world's  batred.ff  endureth  .  .  end*  .  .  saved,  "  The  happy  and  safe 
issue."  flee  .  .  another,'  not  through  fear,  but  for  refuge,  and  to  preach 
there,  before  .  .  come,  "  Be  not  dismaj^ed  at  this  prospect  of  persecution 
and  rejection  in  one  city  after  another,  for  the  time  is  short;  before  your  ministry  to 
Israel,  and  rejection  by  Israel,  shall  be  completed,  Daniel's  prophecy^'  of  the  setting 
up  of  Messiah's  kingdom  shall  be  fulfilled;  the  truth  of  your  testimony  shall  be 
vindicated,  and  judgment  begin  to  fall  on  your  persecutors."* 

Fanaticism  in  its  relation  to  faith.— 1.  It  dissolves  all  the  bonds  of  life  and  of 
love,  but  imputes  the  blame  of  it  to  faith;  II.  It  leads  a  man  to  acts  of  betrayal,  of 
rebellion,  and  of  murder,  while  he  imagines  that  he  is  offering  sacrifices  acceptable 
to  God;  III.  It  institutes  a  community  of  hatred  in  opposition  to  the  community 
of  love,  and  treats  the  fire  of  hell  as  if  it  were  sacred ;  IV.  It  appears  in  the  guise 
of  religion,  but  for  the  purpose  of  banishing  Christ  and  His  Gospel  fr.  the  earth. 
Lange. 

Endurance. — "  Whatever  is  before  the  end  is  a  step  whereby  we  climb  to  the 
top  of  salvation ;  but  it  is  not  the  uppermost  grace  whereby  the  highest  part  of  the 
top  may  be  taken  hold  of.  A  man  may  be  tumbled  down  from  the  ladder  as  well 
when  he  is  within  a  round  or  two  of  the  top  as  when  he  is  in  the  midst.  What  had 
it  profited  Peter  to  have  escaped  the  first  and  second  watch,  if  he  had  stuck  at  the 
iron  gate,  and  had  not  passed  through  that  also?  It  is  not  to  begin  in  the  spirit 
and  end  in  the  flesh,  not  a  putting  of  the  hand  to  the  plough  and  looking  back,  but 
a  constant  perseverance  to  the  end,  that  shall  be  crowned."    //.  Smith. 

24,  25.  disciple,  learner,  scholar,  master,'  teacher.  His  followers  must 
learn  obedience  in  the  same  school  of  sufi'eriug.™  servant,"  a  title  involving  hon- 
orable work,  and  a  glorious  recompense  ;  yet  are  Christians  rather  friends  than 
servants.**  Beelzebub  =  the  Lo7-d  of  flies.  Chief  God  of  the  Tyrians,  p  Gk.  Beel- 
Zebul. 

Disciple  not  above  his  Master. — I.  As  to  his  conduct ;  II.  In  his  suff'erings — 
"  The  example  of  Christ  is  the  most  blessed  encouragement."     Ileubner. 

"  When  the  Mexican  emperor,  Gautimozin,  was  put  upon  the  rack  by  the  soldiers 
of  Cortes,  one  of  his  nobles,  who  lay  in  tortures  at  the  same  time,  complained  pite- 
ously  to  his  sovereign  of  the  pain  he  endured.  '  Do  you  think,'  said  Gautimozin, 
'that  I  lie  upon  roses?'  The  nobleman  ceased  moaning,  and  expired  in  silence. 
'When  a  Christian,'  adds  the  pious  Bishop  Home,  '  thinks  his  sufferings  for  sin,  in 
sickness  or  pain,  intolerable,  let  him  remember  those  of  his  Lord,  endured  patiently 
on  that  bed  of  sorrow,  the  cross,  and  he  will  think  so  no  longer."'    Whitecross. 

26 — 28.  fear  them  not,  the  end  will  witness  your  justification,  and  their 
overthrow,  covered  .  .  revealed,'  as  motives  of  your  fidelity  and  their 
opposition,     darkness,''   either    privately    in  person  ;  or  by  his  Spirit,     heat 


Chap.  X.  29— 33- 


MATTHEW. 


61 


.  .  ear,"  privately  whispered,  preach,  better,  "proclaim."  house-tops, 
tell  as  publicly  as  you  can.  fear  .  .  Dody,'  j'our  true  life  is  beyoud  their 
reach  soul,  spiritual,  immortal.  The  Gk.  Wvxt)  =  life,  soul,  fear  .  .  him,'' 
who  adds  the  promise  of  protection  to  the  command  to  work  and  endure,  hell,"^ 
Gehenna  =  lit.  "  the  valley  of  Hiuuom,"  wh.  as  the  place  where  tires  for  consump- 
tion of  refuse  were  constantly  burning,  furnished  a  terrible  image  of  place  of 
punishment. 

"  The  fear  of  God  will  deliver  fr.  the  fear  of  men."  Fear  not :  I.  The  fear  from 
wh.  we  are  delivered — revilings,  &c. ;  II.  The  fear  by  wh.  we  are  delivered — fear 
Him,  etc. ;  III.  The  spiritual  grounds  for  being  fearless — confidence  in  the  truth, 
consciousness  of  our  own  immortality  ;  IV.  The  blessed  eflect  of  such  fearlessness- 
boldness  and  joy  in  bearing  witness  for  Jesus.     Lange. 

When  the  tyrants  were  beating  Anaxarchus  to  death  in  a  mortar,  he  cried  out, 
"Beat,  beat  the  outside  of  Anaxarchus,  for  you  do  not  beat  Anaxarchus  himself." 
When  Latimer  was  royal  chaplain,  he  one  day  exclaimed,  at  the  beginning  of  his 
sermon,  "Latimer,  Latimer,  thou  art  going  to  speak  before  the  high  and  mighty 
king,  Henry  VIII.,  who  is  able,  if  he  thinks  tit,  to  take  thy  life  away.  Be  careful  what 
thou  sayest.  But  Latimer,  Latimer,  remember  also  thou  art  about  to  speak  before 
the  King  of  kings  and  Lord  of  lords.     Take  heed  that  thou  dost  not  displease  Him." 

29 — 31.  sparrow,'  the  s.  proper  {parser  cisalpina)  is  found  in  Syria,  and  is 
precisely  the  same  vivacious,  inquisitive,  and  impertinent  bird  as  with  us  ;  other 
varieties  are  also  frequently  met  with./  Farthing,  or  halfpenny,  the  Rom.  As  : 
of  wh.  16  =  the  silver  denarius  (often  trans,  "penny  "  in  A.  V.s)  of  wh.  the  "farthing" 
of  chap.  V.  26,  was  the  fourth  part ;  hairs,  a  proverb.*  Divine  knowledge  and  care. 
More  value,  man  of  more  value  than  other  creatures,'  Gods  children  than  other 
men. 

God  cares  for  all  living,  after  its  own  kind  :  according — I.  to  its  life  (The  Living 
One  cares  for  the  living,  the  God  of  Providence  for  every  individual)  ;  II.  to  its 
peculiar  mode  of  life  (for  His  creatures  in  His  Goodness,  for  persons  in  His  Love, 
for  believers  in  His  Grace)  ;  HI.  to  the  object  of  their  lives  (Christ,  for  His  own  sake 
and  that  of  His  people  ;  Christians,  for  Christ's  and  their  own  sakes  ;  and  all  crea- 
tures, for  the  sake  of  Christians  and  of  the  "  Kingdom  of  God").     Lange. 

Providence. — "The  Rev.  Mr.  Nosworthy,  who  died  in  1677,  had,  from  the 
persecuting  spirit  of  the  times,  been  imprisoned  in  Winchester.  After  his  release, 
he  was  several  times  reduced  to  great  straits.  Once,  when  he  and  his  family  had 
breakfasted,  and  had  nothing  left  for  another  meal,  his  wife,  lamenting  her  condi- 
tion, exclaimed,  '  What  shall  I  do  with  my  poor  children  ?'  He  persuaded  her  to 
walk  abroad  with  him,  and,  seeing  a  little  bird,  he  said,  '  Take  notice  how  that  lit- 
tle bird  sits  and  chirps,  though  we  cannot  tell  whether  it  has  been  at  breakfast;  and 
if  it  has  it  knows  not  whither  to  go  for  a  dinner.  Then  be  of  good  cheer,  and  do 
not  distrust  the  providence  of  God ;  for  are  we  not  better  than  many  sparrows  ? ' 
Before  dinner  they  had  plenty  of  provisions  brought  them.  Thus  was  the  promise  ful- 
tilled,  'They  who  trust  in  the  Lord  shall  not  want  any  good  thing.'"     Whitecross. 

32,  33.  confess,''  lit.  "  Confess  in  me;  "  as  if  he  said,  "  Abide  in  me  and  be- 
ing in  me,  confess  me."  I  confess,  lit.  "in  him  will  I  confess."  It  shall  be  as  if 
I  spoke  abiding  in  him.  cf.  John  xvii.  23.  Vincent.  Publicly,  in  the  last  great  day. 
deny,*  as  a  worldling  rejecting  Christ:  or  a  timid  disciple  afraid  to  own  Him. 

Reciprocal  Testimony — I.  Of  the  believer  to  his  Saviour;  1,  by  his  words — ac- 
knowledging Him  as  the  source  of  his  peace  and  ground  of  his  confidence ;  2,  by 
his  deeds— adorning  the  gospel  in  all  things;  preferring  the  society  of  Christian 
people;  3,  the  testimony  but  for  a  short  time:  H.  Of  Christ  to  the  believer;  1, 
by  owning  His  work  In  his  soul;  2,  by  crowning  the  victor  with  a  crown;  3,  this 
testimony  public;  4,  enduring. 

Confessing  Christ. — Something  more  than  fifty  years  ago  there  was  a  small  din- 
ner party  at  the  other  end  of  London.  The  ladies  had  withdrawn,  the  conversation 
took  a  turn,  of  which  it  will  be  enough  to  say  that  it  was  utterly  dishonorable  to 
Jesus  Christ  our  Lord.  One  of  the  guests  said  nothing,  but  presently  asked  the 
host's  permission  to  ring  the  bell,  and  when  the  servant  appeared  he  ordered  his 
carriage.  He  then,  with  courtesy,  expressed  his  regret  at  being  obliged  to  retire; 
but  explained  that  he  was  still  a  Christian.  Mark  the  phrase,  for  it  made  a  deep 
impression  at  the  time — "Still  a  Christian."  Perhaps  it  occurs  to  you  that  the 
guest  who  was  capable  of  this  act  of  simple  courage  must  have  been  a  clergyman. 
He  was  not.    The  party  was  made  up  entirely  of  laymen,  and  the  guest  in  question 


A.D.  29. 

a  Lu.  X.  23. 
6  Co.  iii.  3 ;  Re.  11. 
10. 

c  Pr.  xlv.  26,  27; 
He.  X,  31;  xii.  28, 
29 ;  1  Pe.  i.  17 ;  Pr. 
xxvlii.  1;  xxix. 
25;  la.  xli.  10;  li. 
7,12,13;  Jer  i.  17; 
Da.  ili.  17;  Ps. 
xxxiv.  7;  Ac.  Iv. 
19;  Ja.  iv.  12. 
d  Ma.  xviii.  9 ;  Ja. 
Iii.  6. 

•'  Whatever  that 
be  wh.  thinks, 
wh.  understands, 
wh.  wills,  wh. 
acts,  it  is  some- 
thing celestial 
and  divine;  and, 
upon  that  ac- 
count, must  ne- 
cessarily be  eter- 
nal." Cicero. 
Lu.  xii.  6,  7. 
e  Ps.  Ixxxiv.  3. 
/  Trislram,Landof 
Israel.^li,  570,  619. 
Thomson,  Land  and 
Bonk,  43,  258,  507. 
g  Ma.  xviii.  28. 
"  In  the  marg.  of 
A.  V.  it  is  stated 
that  the  as  was 
•  the  tenth  part 
of  the  Kom.  pen- 
ny,' or  denarius, 
which  was  the 
case  in  more  an- 
cient times;  but 
under  theempire 
the  denarius  = 
sixteen  ases,  and 
about  seven- 
pence  halfpenny 
English  so  that 
the  as  was  worth 
rather  less  than 
one  halfpenny." 
Conder. 

his.  xlv.  45; 
Lu.  xxl.  18. 
"To  a  great 
mind  nothing  is 
little."  Johnson. 
t  Ma.  xii.  12:  Ps. 
civ.  27;  Ma.vl.  30. 

confessing 
and  denying 
Christ. 

Jo.  1.  49;  vl.  68, 
69,  ix.  25,  33  xl. 
27:  Ac.  iv.  7—12; 
V.  29—32,  42. 
jf  Lu.  >il.  8  Ro. 
X.  9,  10  Re.  ii. 
33;  111.5  Ps  cxix. 
46  1  Tl.  vl  12,  13; 
Mat  XXV.  34.  36; 
Ac.  ix.  29  Re.  i. 
9;  XX.  4. 

k  Lu.  xii.  9  ;  Mk. 
vlii.  38. 

"The  context 
shows  plainly 
that  It  is  a  prac- 
tical, consistent 
confession  wh  is 
meant,  and  also 
a  practical  and 
enduring  deni> 
al."    Alford. 


G2 


MATTHEW. 


Chap.  X.  34— 4a. 


A.D.  29. 

fruit  of 
Christ's 
coming 

a  Lu.  li.  14;  Is. 

ix.  6,  7;  Ps.  Ixxil. 

7;  Hag.  ii.  9;  Eph. 

li.  17. 

b  Je.    vi.  14;    Is. 

Ivii.    19—21 ;    Ja. 

ill.  17. 

c  1  Jo.  111.  12. 

d  Mi.   vii.  6;  Lu. 

xxi.  16;  1  Jo.  lii. 

11,  12. 

€  Ps.  Iv.  12,  13. 

supreme  love 
to  Christ 
/  De.   jtxxlil.   9; 
Ma.  xxli   37  :  Jo. 
V.  23;   Phi.  lii.  8; 
Lu.  xlv.  'z6. 
pMa.  xvi  24;  Lu. 
xiv.  27;  2  Ti.  lii. 
10,  12. 
h  Ro.  iv.  1. 
"A  life  saved  at 
the  cost  of  loyal- 
ty to  truth   and 
to  Christ.is  a  lost 
life :   a  life   lost 
for  Christ  is  more 
nobly  and  profit- 
a  b  1 y   expended 
than  in  any  other 
way."     Conder. 
No  man  hath  a 
velvet    cross. 
Flavel. 

i  Ac.  XX.  24;  Jo. 
xii.  25  Mk.  viii. 
35;  Phi.  i.  20,  21; 
Ro.  viii.  17;  2  Tl. 
iv.  6—8;  Re.  xii. 
11 ;  ii.  10. 

Christ  re- 
garding 
Himself  in 
the  person  of 
His  disciples 
j    Lu.   x.  16;    Jo. 
xli.  44;  V.  23;  xlii. 
20;  XX.  21;  1  Th. 
iv.   8;    2  Cor.   v. 
20;  Gal.  Iv  14. 
k  1  K.  xvil.  10— 
17;  xviii.  4;  2  Ti. 
i.  16.  3  Jo.  8;  Mat. 
xvl.  27;    XXV.  35, 
36,  40. 

I  Ac.  111.  6;  Phi. 
iv.  10—19;  2  Ti. 
1.  16—18. 

m   Ge.  xxxix.   5; 
Ac.  X xvil.  7,8;  cf. 
XX vii.  24. 
n  Lu  xiv.  14. 
o  Mat.  xviil.  5,  6, 
10. 

p  He.  V.  13;  Ma. 
XXV.  40 ;  1  Cor. 
ill.  1. 

q  Mk.  Ix.  41. 
/•  Ho  vl.  10;  Phi. 
iv.  18,  19;  2  Jo.  8. 
s  Jo.  Iv.  10. 
"  As  the  work- 
man is  paid  after 
his  work  Is  done, 
so  the  Christian 
is  rewarded 
when  life  la 
ended." 


became  the  great  prime  minister  of  the  early  years  of  Queen  Victoria, 
late  Sir  Robert  Peel.     Canon  Liddon. 


He  was  the 


34 — 36.  not  .  .  peace,  a  seeming  contradiction;"  but  no/a^se  ^^ewce  al- 
lowed by  Gospel.*  The  world  makes  war  on  it  because  it  attacks  sin."  sword,  the 
contrast  is  rather  betw.  union  and  division,  than  betw.  peace  and  war.  Religion 
has  been  the  great  separating  intl.  in  the  world.  Cum.  B.  variance,''  dif.  of 
opinion,  strife  of  woi'ds,  theological  debates,  oft.  observed  in  hou,seholds,  where 
some  are  of  Christ,  and  others  of  the  world,  foes  .  .  household,  the  nearer 
the  relationship,  the  keener  the  pain.« 

"  Christianity  a  declaration  of  war  to  the  world,  and  yet  a  message  of  peace  for 
the  world."  Heubner. — Peace  by  Victory. — "No  peace  was  ever  won  from  fate  by  sub- 
terfuge or  agreement.  No  peace  is  ever  in  store  for  any  of  us,  but  that  which  we 
shall  win  by  victory  over  shame  or  sin, — victory  over  the  sin  that  oppresses,  as  well 
as  over  that  which  corrupts."    Ruskin. 

37 — 39*  father  .  .  more,-''  observing  their  worldly  maxims  more  than  the 
Lord's  principles  and  rules,  making  sinful  concessions  for  the  sake  of  peace  and 
quiet,  son  .  .  more,  indulging  them  in  their  sins  and  follies,  rather  than  rul- 
ing them  ace.  to  law  of  Christ,  not  .  .  worthy,  not  a  faithful  follower  of 
Christ,  taketh  .  .  cross, ^  trials  in  the  path  of  consistency.  Christian  duty, 
sometimes  painful,  involves  crucitixion  of  self,  sacrifice  of  natural  feelings,  me, 
who  for  your  sakes  sacrificed  so  much,  worthy,  not  deserving  of  such  a  Saviour. 
findeth,  obtaineth,*  saveth  for  time,     lose,  in  the  future.' 

The  Claim  of  Christ  to  our  love  is  paraviount. — I.  He  is  more  excellent;  H.  He 
has  loved  us  longer;  HI.  He  has  done  more  for  us;  IV.  Our  relation  to  him  will  out- 
live all  others.     Wythe. 

The  Strongest  Love. — A  little  girl  between  six  and  seven  years  of  age,  when  on 
her  death-bed,  seeing  her  elder  sister  with  a  Bible  in  her  hand,  requested  her  to  read 
respecting  Christ's  blessing  little  children.  The  passage  having  been  read,  and  the 
book  closed,  the  child  said,  "  How  kind.  I  shall  soon  go  to  Jesus;  He  will  soon  take 
vie  up  in  His  arms,  bless  me,  too;  no  disciple  shall  keep  me  away."  Her  sister 
kissed  her  and  said,  "  Do  you  love  me  ?"  "  Yes,  my  dear,"  she  replied,  "but  do  not 
be  angry,  I  love  Jesus  better."     Cheever. 

40 — 43.  receiveth,-'  your  persons  with  kindness,  and  your  message  with  faith, 
me,  hence  learn  how  you  and  your  words  are  valued;  and  how  those  who  receive 
you  shall  be  rewarded,  prophet,*  not  only  "one  who  foretells,"  but  "one  who 
speaks  for  another."  name  .  .  prophet,  regarding  the  p.'s  master  and  mis- 
sion, prophet's  reward,  i.e.,  such  as  the  p.  may  bestow;  or  God  on  ace' 
name  .  .  man,  in  his  proper  character,  reward,  which  is  sometimes  be- 
stowed in  this  world,"'  or  at  the  resurrection."  little  ones,  in  age,"  or  position.? 
cup  .  .  water,  even  so  small  a  matter.  Small  things  well  timed,  and  done  fr. 
right  motive  have  a  great  value,  name  .  .  disciple,  for  the  Lord's  sake.* 
reward,*"  the  Lord  will  repay.     He  once  gave  living  water  for  cold  water.* 

The  divine  reward — L  Of  a  prophet;  H.  Of  a  righteous  man;  HL  The  fullest 
reward  of  a  righteous  man  is  the- reward  of  all  the  apostles.  "  The  more  lowly  in 
outward  appearance  the  messenger  who  is  received,  the  greater  the  faith  wh.  sees 
Christ  in  him  and  looks  only  to  the  Lord."  Starcke.  "The  spirit  of  faith  and  of 
love  transforms  every  work,  and  surrounds  even  the  meanest  with  a  halo  of  glory." 
Heubner. 

In  one  of  his  journeys  Moffat  came  near  a  heathen  village  on  the  banks  of  the 
Orange  River.  Night  was  coming,  and  he  feared  exposui'e  to  the  lions  if  he  pro- 
ceeded on  his  journey.  The  people  gathered  round,  looking  lierce  and  angry.  No 
one  would  give  him  food;  he  was  just  giving  up  hope,  when  a  woman  di-ew  near  with 
a  bundle  of  wood  on  her  head,  and  a  vessel  of  milk  in  her  hand;  this  she  handed  to 
the  missionary  and  laying  down  the  wood  went  into  the  village.  A  second  time 
she  returned  with  a  cooking  vessel  on  her  head,  a  leg  of  mutton  in  one  hand,  and 
water  in  the  other.  She  then  prepared  a  tire,  and  put  on  the  meat.  Moffat  asked 
her  again  and  again  who  she  was,  and  why  she  alone  showed  such  kindness  to  a 
stranger.  The  tears  stole  down  her  sable  cheeks  as  she  exclaimed,  "I  love  Him 
whose  servant  you  are,  and  surely  it  is  my  duty  to  give  you  a  cup  of  cold  water 
lU  His  name;  my  heai-t  is  full,  therefoi-e  I  cannot  speak  the  joy  I  feel  to  see  you 
in  this  out-of-the-world  place." 


Chap.  xi.  I— II. 


MATTHEW. 


63 


CHAPTER    THE   ELEVENTH. 

I — 3.  wheti,  Mat.  and  Jo.  being  with  the  twelve,  we  have  no  ace.  of  our  Lord's 
work  till  they  return."  departed,  prob.  with  some  other  disciples,  heard,  fr. 
friends  who  were  allowed  to  visit  him.  prison,*  fortress  of  Machoerus ;  nr.  N.E. 
shore  of  Dead  Sea."  He  .  .  come,''  "The  Coming  One"  had  become  a 
familiar  designation  of  the  Messiah.  We  need  not  suppose  that  John  at  any  time 
wholly  lost  his  persuasion  that  Jesus  was  the  Messiah,  but  only  that  he  became 
harassed  by  difficulties  that  he  could  not  solve;  and  he  shows  great  confidence  in 
Jesus  by  referring  the  whole  question  to  him. 

The  -prisoner's  question. — I.  Who  bore  it  ?  Friends  who  visited  J.  in  prison. 
They,  in  visiting  him,  i?/.  their  love,  and  God's  providence ;  II.  What  was  it  ?  It 
concerned  Christ,  and  was  occasioned  by  the  good  news  that  had  penetrated  his 
dungeon. 

Judging  Ministers. — Some  years  ago,  three  American  ministers  went  to  preach 
to  the  Cherokee  Indians.  One  preached  very  deliberately  and  coolly;  and  the 
chiefs  held  a  council  to  know  whether  the  Great  Spirit  spoke  to  them  through  that 
man ;  and  they  declared  he  did  not,  because  he  was  not  so  much  engaged  as  their 
head  men  were  in  their  national  concerns.  Another  spoke  to  them  in  a  most 
vehement  manner;  and  they  again  determined  in  council  that  the  Great  Spirit  did 
not  speak  to  them  through  that  man,  because  he  was  mad.  The  third  preached  to 
them  in  an  earnest  and  fervent  manner;  and  they  agreed  that  the  Great  Spirit 
might  speak  to  them  through  him,  because  he  was  both  earnest  and  affectionate. 
The  last  was  ever  after  kindly  received. 

4 — 6.  sliew  John,^  both  to  satisfy  John,  and  enable  him  to  give  a  last  testi- 
mony to  his  disciples,  hear,  His  own  superhuman  teachings,  blind,  etc.,  as 
was  predicted  of  the  Messiah./  poor,^  who,  of  all  men,  need  it  most,  offended,* 
R.  V.  "  Shall  find  none  occasion  of  stumbling  in  me." 

Adaptation  of  Gospel  to  the  Poor. ^ — It  is:  I.  Plain,  i\iQ  uneducated  can  under- 
stand it;  II.  Sympathetic,  the  lowly  can  appreciate  it;  III.  Free,  the  needy  may 
obtain  it;  IV.  Elevating,  the  humble  are  raised  by  it;  V.  Compensating,  the  desti- 
tute are  requited  by  it. 

Offending  a  Nobleman. — "Mr.  Dodd  having  preached  against  the  profanation  of 
the  Sabbath,  which  much  prevailed  in  his  parish,  and  especially  among  the  more 
wealthy  inhabitants,  the  servant  of  a  nobleman  came  to  him  and  said,  "Sir,  you 
have  offended  my  lord  to-day."  Mr.  Dodd  replied,  "I  should  not  have  offended 
your  lord,  except  he  had  been  conscious  to  himself  that  he  had  first  offended  my 
Lord;  and  if  your  lord  will  offend  my  Lord,  let  him  be  offended." 

7 — 9.  departed  .  .  say,  bearing  testimony  to  his  absent  friend,  went 
.  .  see,  recalling  the  nature  and  object  of  their  journey,  soft  raiment,  un- 
suited  for  a  preaclier  of  repentance,  and  reprover  of  sin  and  folly,  more  .  . 
prophet,-'  bee.  he  was  the  personal  herald  of  the  Messiah. 

Absent  friends  :  I,  sliould  be  spoken  of  kindly  by  their  friends;  II,  should  be 
defended  in  their  character ;  III,  should  be  truly  represented. 

Christ  praising  the  Baptist :  The  time  to  praise : — Due  praise  is  to  be  given  to 
the  good  parts  and  practices  of  others;  but  rather  behind  their  backs  than  before 
their  faces,  lest  we  be  suspected  of  flattery,  than  which  nothing  is  more  odious. 
Aristobulus,  the  historian,  wrote  a  flattering  book  of  the  brave  acts  of  Alexander 
the  Great,  and  presented  it  to  him.  lie  read  it,  and  then  cast  it  into  the  river,  tell- 
ing the  author  that  he  deserved  to  be  treated  as  his  book  was.     John  Trapi^. 


greater,'  one 
.    greater," 


2.    In 


ID — II.  written,*  by  last  of  O.  T.  prophets  :  397  cir.  b.c. 
with  clearer  views  of  Messiah's  kingdom ;  or,  nearer  to  it.  least  . 
in  knowledge  and  experience." 

The  humblest  Christian  greater  than  John  :     1.     In  spiritual  standing;" 
spiritual  knowledge ;  3.  In  spiritual  power.*' 

Happiness  of  a  Christian. — There  is  no  man  so  happy  as  the  Christian, 
he  looks  up  unto  heaven,  he  thinks,  "  That  is  my  home;  the  God  that  made  it  and 
owns  it  is  my  Father;  the  angels,  more  glorious  in  nature  than  myself,  are  ray  at- 
tendants; mine  enemies  are  my  vassals."  Yea,  those  things  which  are  the  terriblest 
of  all  to  the  wicked  are  most  pleasant  to  him.     When  he  hears  God  thunder  above 


Wlien 


A.D.  2b. 

John's    mes- 
sage   and    the 
Saviour's 
reply 

Lu.  vii.  18—23. 
a  For  labors  of 
the  twelve,  see 
Mt.  vi.  12,  13; 
Lu.  ix.  G  and  for 
their  return  to 
Christ,  see  Mk. 
vi.  30;  Lu.  ix.  10; 
cf.  Ma.  xiv.  13. 
b  Ma.  xlv.  3,  4. 
c  Jos.  Ant.  xvii 
1;  xviii.  5. 
d  Lu.  xix.  38;  Is. 
xl.  1—4;  Ixi.  1; 
Ps.  Ixxu.  11—14. 
"  A  divine  ought 
to  calculate  his 
sermon  as  an 
astrologer  his 
almanac — to  the 
meridian  of  the 
place  and  peo- 
ple." Tom  Brown. 


e  Jo.  V.  36. 
/Lu.  vii.  21;  Is. 
XXXV.  5,  6;  xlii. 
1,  6,  7;  xxlx.  18. 
g  Is.  1x1.  1;  1  Co. 
i.  26 ;  Ja.  ii.  5. 
h  "It  is  now 
generally  admit- 
ted that  this  is  a 
reproof  to  John 
himself"  De 
WMe  (see  vv.  18, 
19.) 

i  Ma.  11.  5 . 

testimony  of 
Jesus  concern- 
ing John 

Lu.  vii.  24. 
./  Lu.  i.  76;  Mat. 
xiv.  5;  xxi.  26. 
"An  absent 
friend  gives  us 
friendly  compa- 
ny, when  we  are 
well  assured  of 
his  happiness." 
Goethe. 

"Surel  y  the 
preaching  which 
comes  fr.  the  soul 
most  works  on 
the  soul."  Fuller. 

Mk  i.  2. 

k  Mai.  ill.  1;  cf. 

Mat  lii.  3. 

/  Jo   V.  35;   X.  41. 

m  Mat.  xiil.  16,  17. 

wGal.  ill.  24;  iv.  7. 

ol  Jo.  il.  8;  Eph. 

iii.  5. 

p  1  Cor.  1.  18:  Phi. 

li.  15;  Jo.  xiv.  17; 

Eph.  ill.  10;  1  .Jo. 

V.  14—16.    Conder. 

A     Christian     Is 

the  highest  style 

of  man.    Pope. 


64 


MATTHEW. 


Chap.  xi.  la— 24. 


a  Is.  Ix.  8—11;  Lu. 
xiii.  24. 
6  Lu.  V.  1. 
c  Mai.  iv.  5 ;  cf. 
Ma  xvli.  10—13. 
The  Jews  expect 
the  return  of  Eli- 
jah bef.  coming 
of  Christ.  So  also 
most  of  the  fa- 
thers, who  refer 
It  to  the  secotul 
coming.  See 
Whitby. 

'•Earnestness 
and  simplicity- 
carry  all  before 
them." 


infltience  of 
temper  and 
caprice 

Lu  vli.  32. 
d  Lu.  1.  15;  Mat. 
ill  4. 

eLu.  V  29.  30:  Jo. 
11.  1,  2 :  Mat  ix. 
10,  11;  Jo  xil  2. 
/  Lu.  vll.  29;  Ko. 
xl.  33;  1  Cor.  ii. 
14,  16  ;  Ko.  ili.  4 ; 
Ps.  11.  4. 

This  Is  the  only 
place  in  the  Bi- 
ble where  any 
game  of  children 
is  described. 


privilege  and 
responsibility 

Lu.  X.  13. 
g  Robinson. 
h    Thomson,   Land 
and  Book,  359. 
i  Jo.  1.  44;  xli.  21. 
;'  Mk.  vl.   45;    cf. 
V.  53. 

k  Porter,  Handb.for 
Syria,  &c.  428, 429. 
I  Jos.  xl.  8;  xix. 
28,  29;  1  K.  v.; 
Isa.  xxlll.;  Ez. 
X  xvl.  —  xxviil.; 
Ma.  XT.  21 ;  Ac. 
xxl.  3 — 7;  xxvii. 
3.  Thomson,  Land 
and  Book,  88,  108, 
177,  &c.;  Alexander 
on  Isaiah,  xxlll.; 
Topics  for  Teachers, 
1.  138;  11.  118,  190. 
m  Jos.  vll.  6;  Est. 
iv.  1;  Dan.  ix.  3. 
n  Lu.  xli  47,  48; 
He.  11.3;  X.  26—29. 
"The  most  Im- 
portant thought 
I  ever  had  was 
my  Individual 
responsibility  to 
God."  D.  Web- 
iter. 


his  head,  he  thinks,  "  This  is  the  voice  of  my  Father."  "When  he  remembereth  the 
tribunal  of  the  last  judgment,  he  thinks,  "  It  is  my  Saviour  who  sits  in  it;"  when 
death,  he  esteems  it  but  as  the  angel  set  before  Paradise,  which,  with  one  blow,  ad- 
mits him  to  eternal  joy.  And  (which  is  most  of  all)  nothing  in  earth  or  hell  cau 
make  him  miserable.  There  is  nothing  in  the  world  worth  envying,  but  a  Chris- 
tian.    B}}.  Hall. 

13 — 15.     violence,"  opposed  by  some,  striven  for  by  others,     violent,^  and 

the  earnest  only,  force,  needful  to  overcome  personal  sins,  prejudices,  etc. ;  and 
cavils,  etc.,  of  others.  John,  who  closes  the  old  dispensation.  "Up  to  John  the 
law;  after  him  the  Gospel."  Athanasius.  receive,  an  implied  difficulty.  Delias," 
Elijah;  whom  in  several  respects  J.  resembled.  John  was  the  Elijah  of  the  new  dis- 
pensation, ears  .  .  hear,  implying  a  hidden  meaning  that  needed  attention 
and  thought. 

Motives  for  Christian  ear  iiestness. — Consider. — I.  The  prize  to  be  secured;  II. 
The  hindrances  and  foes  in  the  way;  III.  The  few  who  attain  it;  IV.  The  activity 
of  men  in  less  important,  not  to  say  sinful,  matters. 

Especially  to  every  young  man  I  would  repeat  the  lesson  of  the  poet  Whittier's 
life,  as  given  in  his  own  words,  and  illustrated  by  his  own  career:  "Identify  your- 
self actively  with  some  righteous  but  unpopular  cause."  "  For  the  kingdom  of 
heaven  is  forcibly  won,  and  forceful  are  they  that  secure  it."    J.  M.   Whiton,  D.D. 

16 — 19.  children,  whose  imitativeness  and  tempers  in  their  sports,  not  unob- 
served by  the  great  teacher,  are  here  made  the  occasion  of  a  remark  showing  a  won- 
drous insight  into  the  manners  of  men — children  of  a  larger  growth,  piped  .  . 
mourned,  tried  both  extremes,  joy  and  sadness  {ill.  children  playing  at  mock 
marriages  and  funerals),  danced  .  .  lamented,  nothing  will  please  sulky 
children,  or  satisfy  capricious  men.  neither  eating,"  etc.,  his  life  one  of  great 
austerity,  devil,  they  evaded  his  reproofs  by  calling  him  ill  names.  Son  of  man,' 
supplied  the  very  thing  they  demanded  in  John,  they  say,  finding  an  objection 
even  then,  sinners,  what  would  penitent  sinners  have  thought,  if  He  had  not? 
wisdom     .     .    justified,-^  the  wise  will  see  the  reason,  and  fitness  of  things. 

The  Friend  of  sinners. — This  meaninij — 1.  Not  companion  in  sin ;  2.  Not  mere 
adviser;  3.  But  a  sj'mpathizer;  4.  A  Saviour.  The  ;3roo/ — 1.  Declared  purpose  in 
coming;  2.  Testimony  of  His  life;  3.  Repeated  declaration ;  4.  Last  words. 

Those  who  reject  Christianity  are  without  excuse;  for  it  sings  joyous  strains  and 
mournful  strains,  presents  a  bright  side  to  win  and  a  dark  side  to  warn,  calls  to 
repentance  and  welcomes  to  faith,  ofiers  heaven  and  threatens  hell — and  they  find 
fault  still.     Am.   Com. 

20 — 34.  upbraid,  reproach.  Chorazin,  perh.  at  the  ruins  called  Tell  IIum,3 
or  2  m.  N.  at  a  place  yet  called  Khoi-azy.''  Bethsaida,  nr.  Capernaum,  on  W. 
coast  of  Sea  of  Galilee,  city  of  some  of  apostles.'  Perhaps  it  stood  in  plain  of  Gen- 
esaret.-''  Identified  with  et  Tdbighnh.''  Tyre,  Sidon,  two  anc.  and  famous  coast 
cities  of  Phoenicia,  see  0.  T.  notes.'  sackcloth  .  .  ashes,  all.  to  ancient 
modes  of  expressing  grief,™  nor  has  the  custom  become  extinct.  Capernaum,  see 
on  iv.  13.  Hell,  not  Gehenna  fas  x.  28,  etc.),  but  Hades  (trans,  'grave'  in  1  Co. 
XV.  55).  Sodom,  see  0.  T.  notes,  tolerable,  responsibilities  are  ace.  to  privi- 
leges.» 

It  is  not  a  wrathful  voice:  there  are  tears  in  it.  What  must  it  have  cost  Him  to 
speak  these  awful  words  about  Capernaum's  impending  doom!  Gibson. — Rejn-oof 
proportioned  to  privilege. — I.  Bethsaida,  etc.,  compared  with  TjTe.  etc.  II.  What 
then  shall  be  said  of  this  land  and  our  times  as  compared  witii  Bethsaida?  III.  If 
with  greater  opportunities  there  is  greater  responsibility,  and  may  be  greater  con- 
demnation, so  also  there  may  be  the  greater  fidelity  and  tiie  more  glorious  reward. 

Chorazin. — A  ride  of  three  miles  westward  along  the  shore  [of  the  Sea  of  Galilee] 
brought  me  to  the  ruins  of  a  large  town.  It  was  encompassed  by  such  a  dense  jun- 
gle of  thorns,  thistles,  and  rank  weeds,  that  I  had  to  employ  some  shepherds  to  open 
a  passage  for  me.  Clambering  to  the  top  of  a  shattered  wall,  I  was  able  to  over- 
look the  whole  sight.  What  a  scene  of  desolation  was  that!  Not  a  house,  not  a 
wall,  not  a  solitary  pillar  remains  standing.  Broken  columns,  hewn  stones,  and 
great  shapeless  heaps  of  rubbish,  half  concealed  by  thorns  and  briars,  alone  served 
to  mark  the  site  of  a  great  and  rich  city.  The  Arabian  does  not  feed  his  flock  there, 
— not  a  sound  fell  upon  my  ear  as  I  stood  upon  those  ruins,  save  the  gentle  murmur 
of  each  wave  as  it  broke  upon  the  pebbly  beach,  and  the  mournful  sighing  of  the 


Chap.  xl.  as— a8. 


MATTHEW. 


65 


summer  breeze  through  sun-scorched  branches ;  yet  that  is  the  place  where  Chorazin 
once  stood.     D?:  Porter. 

25.  thank,  this  ascr.  of  praise  an  ansiver  to  the  mysterious  dispensation  of 
God's  providence  above  recounted,  wise,  worldly  wise,  prudent,"  thoughtful, 
sagacious,  revealed,  by  light  of  truth  and  teaching  of  Holy  Spirit,  babes,  in 
years,  and  in  capacity." 

The  wise  and  the  simple. — I.  The  first  are  they  who  see  both  too  much  and  too 
little.  Esteeming  themselves  wise  they  become  fools.  II.  The  second  are  those 
who  are  content  to  lay  hold  of  simple,  primal  truths,  and  yield  an  unquestioning 
obedience. 

Saintliness  better  than  learning. — There  died  five-and-twenty  years  ago  in 
France  a  village  priest,  the  Cure  of  Ars.  He  was  so  devoid  of  worldly  learning  that 
he  was  long  unable  to  obtain  orders,  until  some  bishop  had  the  wisdom  to  perceive 
that  saintliness  was  a  better  claim  to  orders  than  technical  learning.  In  that 
village  this  priest  ministered  for  many  years.  Sceptics  came  from  Paris;  and  the 
bursts  of  his  spiritual  fire  burnt  deep  into  their  consciences.  During  the  last  year 
of  his  life  no  less  than  80,000  persons  flocked  to  his  church  to  listen  to  his  religious 
advice.  Such  as  he  was,  a  standing  argument  for  Christianity,  such  may  every  one 
of  us  be;  for  it  was  not  knowledge  but  holiness  that  constituted  his  power.  The 
secret  of  his  strength  was  his  weakness.  His  power  was  not  his  own.  His  soul  lay 
at  the  foot  of  the  Cross ;  he  was  made  a  temple  of  the  Holy  Ghost.  He  was  an 
epistle  known  and  read  of  all  men.     Canon  Farrar, 

26.  even  so,  we  bow  to  this  arrangement.  Father,  nothing  can  be  amiss  that 
owr  Fa</^er  orders,  good    .    .    sight,"  this  is  the  great  reason  of  our  acquiescence. 

The  Divine  approval  is  the  highest  reason. — If  good  in  our  Father's  sight;  I.  It 
must  be  wisest  and  best;  II.  It  ought  to  be  good  to  us. ' 

Even  so. — Several  gentlemen  were  visiting  a  French  school,  in  which  was  a  boy 
both  deaf  and  dumb.  One  of  Jhem  asked  him  who  made  the  world.  The  boy  took 
his  slate,  and  wrote  the  first  verse  of  the  Bible:  "In  the  beginning  God  created  the 
heaven  and  the  earth."  He  was  then  asked,  "How  do  you  hope  to  be  saved?" 
The  child  wrote,  "  This  is  a  faithful  saying  and  worthy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world  to  save  sinners."  The  last  question  proposed  was, 
"  How  is  it  that  God  has  made  you  deaf  and  dumb,  while  those  around  you  can  hear 
and  speak? "  The  poor  boy  appeared  puzzled  for  a  moment,  and  a  suggestion  of 
unbelief  seemed  to  pass  through  his  mind;  but,  quickly  recovering  himself,  he 
wrote,  "  Even  so.  Father,  for  so  it  seemed  good  in  Thy  sight." 

27.  things,  in  kingdom  of  grace  and  glory: — power, '^ — ^judgment,* — pardon/ 
life,? — access    to    God,* — knowledge    of    God,    efc.'     delivered     .     .    me,  as 
Head  of  Church,  and  King  of  Glory.     Father,  having  fullest  confidence  in  the  son. 
no    .     .     knoweth,  fully,  perfectly,     knoweth    .     .     Father,  perfectly,  by 
the  light  of  reason  alone.     Son     .     .     reveal,''  Jesus  reveals  God. 

Cliristthe  revelation  of  God. — I.  In  Nature,  God  is  revealed  in  certain  attributes 
to  our  imagination,  awe,  intellect.  II.  In  Christ,  God  is  revealed  in  His  wisdom, 
power,  love,  mercy,  etc.,  to  the  human  heart,  conscience.  III.  Nature,  a  page 
that  only  the  learned  can  in  part  decipher  ;  Christ,  a  book  that  the  wayfaring  man 
may  read. 

The  Johannine  character  of  this  passage,  vs.  29,  30. — The  passage  seems  to  me 
just  one  solitary  flower  testifying  to  the  presence  in  the  Gospels  of  St.  Matthew  and 
St.  Luke  of  the  same  root  of  thought  and  feeling,  which  everywhere  blossoms  in  that 
of  St.  John.  It  looks  as  if  it  had  crept  out  of  the  fourth  Gospel  into  the  first  and 
third,  and  seems  a  true  sign,  though  no  proof,  that  however  much  the  fourth  be 
unlike  the  other  Gospels,  they  have  all  the  same  origin,     Oeo.  Macdonald. 

28.  come,*  in  humble  imitation,  lowly  prayer,  simple  trust,  me,  to  whom  else 
can  we  go  ?  labor,  to  work  out  your  own  salvation.'  heavy  laden,  with  burden 
of  conscience,"'  and  ceremonial  observances."  rest,  cessation  from  toil,  peace  of 
mind,  and  pleasure  in  heavenly  pursuits." 

Christ  our  rest. — "I  will  rest  you."  This  is  the  literal  translation,  which  means 
more  than  "give  you  rest."  It  is  not  as  if  rest  were  a  blessing  He  could  bestow 
as  a  friend  would  make  a  present  which  might  be  retained  after  the  giver  had  gone. 
Rest  is  not  so  much  what  He  gives  to  us  as  what  He  is  to  us  ;  and  so  He  says,  not 


babes  in 
Christ  see 
more  than 
the   -worldly- 
wise 

a  Isa.  xxlx.  14;  1 
Cor.  1.  26,  27; 
Mat.  xvi.  17; 
xviil.  3;  Is.  v.  21; 
1  Cor.  lii.  18:  ii. 
6,8. 

h  A3  word  Is  used 
In  Ro.  ii.  20. 
"  Tlie  wise  man 
is  but  a  clever 
infant  spelling 
letters  fr.  ahiero- 
graphical  p  r  o- 
phetic  book,  the 
lexicon  of  wh. 
lies  in  eternity." 
Carlyle. 


c  Eph.  1.  11:  Job 
xxxlii.  13;  Ko.  ix. 
18:  xi.  33;  1  Cor. 
1.  21. 

"It  is  resigna- 
tion and  content- 
ment that  are 
best  calculated 
to  lead  us  safely 
through  life" 
W.  Von  Humboldt. 


pre-eminence 
of  Christ 

Col.  1.19-  il.9;  Jo. 
iii.  15;  He.  i.  2;  1 
Cor.  XV.  27 ;  Jo. 
>  ili.  33. 

d  Mat.  xxviii.  18; 
He.  i,  3. 
e  Jo.  V.  22. 
/  Mat.  ix.  6;  Ac. 
V.  31. 

g  Jo.  xvii.  2. 
h  Jo.  xiv.  6. 
i  Jo.  1.  18;  vlii.  12. 
j   Jo.    xiv.    6,    7  ; 
xvii.,6:  1  Jo.  v.  20; 
Mk.  iv.  11. 
K  e  V  e  a  1,  to  take 
back  the  veil  from, 
to  unveil.    L.  re- 
velo  —  re,  b  a  c  k ,  i 
and  velo,  to  veil — ! 
velum,  a  veil. 


invitation  to 
Christ 

Is.    xiv.   22  —  25  ; 

1x1.  3. 

k  Jo.  vl.  37;  1  Pe. 

ii   25. 

I  Ro   X.  3,  i. 

m  Jer.  Ix.  5;  Ps. 

xxxvlii.  4 ;    Ro. 

vii.  2.3—25. 

n  Ma.    xxill.   4; 

Gal.  V.  1;  Ac.  XV. 

10 

oPro.  lil.  13,17. 


66 


MATTHEW. 


Chap.  xil.  I,  a. 


" I  will  give  j'ou  rest,"  but,  "  I  will  rest  you  "  (i.e.  "I  will  be  j-our  rest ").  Gibson. 
Invitation  of  Christ. — During  a  religious  awakening  in  a  factory-village  in  New 
England,  a  foreman  was  awalcened,  but  could  not  find  peace.  His  superior  sent  bini 
a  letter,  requesting  him  to  call  at  six  o'clock.  Promptly  lie  came.  "  I  see  you 
believe  me,"  said  his  master.  The  foreman  assented.  "Well,  see;  here  is  another 
letter  sending  for  you  by  One  equally  in  earnest,"  said  his  master,  holding  up  a  slip 
of  paper  with  some  texts  of  Scripture  written  on  it.  He  took  the  paper,  and  began 
to  read  it  slowly,  "  Come — unto — Me — all — ye — that — labor"  &c.  His  lips 
quivered,  his  eyes  tilled  with  tears  ;  then  he  stood  for  a  few  moments,  not  knowing 
what  to  do.  At  length  he  inquired,  "Am  I  just  to  believe  that  in  the  same  way  I 
believed  your  letter  ?"  "  Just  in  the  same  way,"  rejoined  his  master.  This  expedi- 
ent was  owned  of  God  in  setting  him  at  liberty. 


"They  are  words 
of  majesty  ■when 
he  says,  I  will 
give  you  rest  No 
angel,  let  alone  a 
man,  would  un- 
dertake to  prom- 
ise that."  l,uther. 

aNu.xix.2  Deu. 
xxi.  3;  1  S.  vi.  7; 
Deu.  xxviii.  48 
Jer.  xxviii.  14;  1 
S.  >.i.  7  1  K.  xii. 
4,  10.  11.  14,  2Ch. 
X.  4  ;  Is.  ix.  4  ; 
jlvii.  6;  Iviii.  6. 

6  Jo.  XV.  10,  11 
Eph.  iv.  20—23,  2 
Co.  X.  5. 

c  2  Co.  X.  1  Zee. 
1  <.  9  ;  Phi.  il.  5— 

7  1  Pe.  ii  21. 

d  He  iv.  3  Isa. 
x:-.viii.  12,  Jer.  vl. 
16. 

"Easy"  is  not  an 
exact    transla- 
tion, and  no  one 
English  word  is 
The  Grk    means 
—  good,    helpful, 
kind,  profitable. 
Vin  cent     and 
Plumptre. 
eGal.  V.  1,  13. 
/Ps.  csix.  97,  113, 
119,  163,  127,  &c. 
ff    Pr.    xxix.    18  ; 
Ecc  viii.  5. 
hi  Jo.  V.  3. 
"This  burden  is 
not    the    weight 
upon  one  that  is 
laden,    but     the 
wing  of  one  that 
is  about  to  fly." 

"Power  Is  de- 
tested, and  mis- 
erable is  the  lite 
of  him  who 
wishes  rather  to 
be  feared  than  to 
be  loved."  Cor- 
nelius JVepos. 


the  law  of 
the  sabbath 

Lu   vi.  1— .5. 
i  Ge.   ii.   3;     E\-. 
xvi.  22,  23,  29,  30  ; 
XX.   8 — 11;    x-ili. 
12;    xxxi    13—17, 
xxxlv.  21     x\.'  V. 
1—3.    Le.   xix.   3, 
30;  xxili   3   xxiv 
7,   8     Nu.  XV.  32, 
36  Deu.  V.  12—15 
Ne.  ix.  14;  X    31; 
xlii     15—22 ;     Is 
Ivl    5,  6,  7;    Iviil 
13,  14:   Jer.  xvil 
21—27;  Ez.  XX   12, 
20    xxll.  8,  26 
j  Le.  XXV  4. 
fcMat  xxvlll.  1. 
Lu.   xxlv.  1;   Ac. 
XX.  7. 

?De.  xxlll.  25. 
mMat.  ill.  7. 


29.  yoke,"  all-  to  y.  used  by  oxen  ;  badge  of  subjection  ;  submission  of 
discii)le  to  teacher,  learn/  willingly,  humbly,  trustfully,  meek  .  .  heart," 
hence  my  lessons  shall  be  imparted  with  gentleness  and  consideration  for  weakness 
of  the  scholar,     rest,**  repose,  satisfaction  for  heart  and  conscience. 

Disci2:)leship. — I.  The  Divine  Teacher  :  1,  skilful  ;  2,  affectionate  ;  3,  plain  ;  4, 
patient.  \1.  His  important  counsel — "  learn  of  Me  " — 1,  by  studying  His  book  ;  2, 
by  seeking  His  advice;  3,  by  following  His  pattern.  HI.  His  precious  promise — 
rest:  1,  fr.  sin  ;  2,  fr.  conscience;  3,  in  heaven.     Whythe. 

"I." — In  "  Uncle  Tom's  Cabin  "  there  is  a  picture  drawn  of  a  slave,  weary  and 
worn  with  toiling  in  the  sultry  sun.  One  quotes  the  words,  "  Come  unto  Me  all  ye," 
etc.  "Them's  good  words,"  is  the  response,  " but  who  saj's 'em?"  Obviously  all 
depends  on  that.     Horn.  Com. 

30.  Yoke,  rule,  authority,  mastership,  easy,^  shall  not  gall  the  shoulders  of 
conscience  and  feeling,  burden.  Christian  duties,  knowledge,  worship,  light, 
easily  borne  by  willing  mind  and  cheerful  heart. 

The  Yoke  of  Christ. — I.  Inspect  it:  1,  easy  when  submitted  to;  2.  bee.  strength  is 
given;  3.  in  comparison  with  former  yoke;  4.  as  result  of  habit.  II.  Learn  its  uses  : 
I.  it  couples;  2,  restrains;  3.  signifies  humility.  III.  Hear  the  testimony  of  wearers 
— David,/  Solomon,^  John.*    IV.  Take  it,  wear  it.     Stems  and  Twigs. 

The  yoke  lined. ^— The  yoke  of  Christ  will  be  more  easy  than  we  think  of,  especially 
when  it  is  lined  with  grace.  T.  Manton.  We  well  remember  an  old  man  who 
carried  i)ails  with  a  yoke,  and  as  he  was  infirm,  and  tender  about  the  shoulders,  his 
yoke  was  padded,  and  covered  with  white  flannel  where  it  touched  him.  But  what  a 
lining  is  "  love  "!  A  cross  of  iron,  lined  with  love,  would  never  gall  the  neck,  much 
less  will  Christ's  wooden  Cross.  Lined  with  Christ's  love  tons!  Covered  with  our 
love  to  Him!  Truly  the  yoke  is  easy,  and  the  burden  is  light.  Whenever  the 
shoulder  becomes  sore  let  us  look  to  the  lining.  Keep  the  lining  right,  and  the  yoke 
will  be  no  more  a  burden  to  us  than  wings  are  to  a  bird,  or  her  wedding-ring  is  to  a 
bride.  O  love  divine,  line  my  whole  life,  my  cares,  my  griefs,  my  pains;  and  what 
more  can  I  ask?     C.  H.  Spurgeon, 

CHAPTER     THE     TWELFTH 

I,  2.  Sabbath,  neb.=rest.  App.  to  seventh  day,* also  to  other  sanctified 
days  or  times  ;J  sometimes  it  =  a  week.*  day,  prob.  betw.  Passover  and  Pentecost. 
The  sugg.  that  it  was  first  S.  after  second  day  of  Passover  usually  adopted. 
corn,  if  green  in  Mar.  bef.  Passover;  if  ripe  barley,  in  Apr.  ab.  Passo. ;  if  ripe 
wheat  in  May.  pluck,  as  allowed  by  law.'  Pharisees,™  note  how  they  were  em- 
ployed that  same  Sabbath,  disciples,  for  whose  acts  Jesus  was  held  responsible. 
Let  disciples  now  remember  this,  not  lawful,  this  prohibition  is  a  Pharisaic 
rule  not  found  in  the  Mosaic  Law. 

Our  Advocate — I.  Defends  us  against  the  malice  of  the  evil  one;  II.  Against  the 
terrors  of  the  law.  III.  Against  reproaches  of  conscience ;  IV.  Against  the  insinu- 
ations and  charges  of  slanderers  and  enemies. 

Blessings  of  the  Sabbath. — It  is  impossible  to  estimate  the  blessed  eflTect  produced 
upon  a  nation's  health  and  hajipiness,  when,  on  the  return  of  each  Sunday,  millions 
are  thus  set  free  from  toil;  when  the  ledger  is  closed  on  the  desk;  when  the  hammer 
rests  upon  the  anvil,  and  the  wheel  in  the  factory;  when  the  mine  sends  forth  its 
crowds  into  the  light  and  glory  of  this  new-born  day;  and  when  men  can  rest  their 


Chap.  zll.  3— lo. 


MATTHEW. 


et 


wearied  frames,  or  tread  the  green  earth  or  hoary  mountaiu,  and  breathe  the  fresh 
air,  and  look  calmly  upon  the  blue  sky  overhead,  or  listen  to  the  sounding  stream  or 
beating  sea-wave,  and  when  the  very  dumb  cattle  partake  of  the  universal  blessing. 
Macleod. 

3,  4.  He,  accepting  the  challenge,  and  defending  his  friends,  read,  heeding 
the  spirit  as  well  as  the  letter.  David,  no  mean  authority  with  the  Pharisees,  and 
Jesus'  royal  ancestor,  house  .  .  God,  not  an  open  corn-fleld.  shewbread," 
lit.  "  bread  of  setting  forth,"  i.e.  hallowed  or  consecrated,  lawful  .  .  him,* 
not  being  of  the  priestly  caste,     priests,  the  chief  of  whom<=  gave  it  to  David. 

Priestly  ■prerogative  must  yield  to  human  necessity. — I.  As  the  priest  was 
made  for  man,  not  man  for  the  priest;  II.  As  the  priest  himself  is  but  a  man  and 
needs  pardon  for  breaches  of  a  higher  than  a  ceremonial  law. 

Benefit  of  Sabbath. — The  Sabbath  is  God's  special  present  to  the  working-man; 
and  one  of  its  chief  objects  is  to  prolong  his  life,  and  preserve  efficient  his  working 
tone.  In  the  vital  system,  it  acts  like  a  compensation-pond:  it  replenishes  the 
spirits,  the  elasticity,  and  vigor,  which  the  last  six  days  have  drained  away,  and 
supplies  the  force  which  is  to  fill  the  six  days  succeeding;  and,  in  the  economy  of 
existence,  it  answers  the  same  purpose  as,  in  the  economy  of  income,  is  answered 
by  a  savings  bank.     Blaikie. 

5,  6.  read  .  .  law,  which  you  profess  to  observe  so  strictly,  priests, 
who  of  all  others  should  best  understand  and  keep  the  law.  profane,''  killing  the 
victim,  kindling  fire,  etc.  blameless,  their  official  duties  exonerating  them.  One, 
even  He  who  gave  the  day  and  makes  the  corn  grow,  temple,'  but  for  whom  and 
whose  law  and  worship  the  temple  itself  would  not  exist. 

Christ  greater  than  the  temple.— I.  The  temple  exists  but  for  Him;  II.  It  is  but 
a  place  of  assembly  where  men  may  meet  with  Him;  III.  However  splendid,  it  is 
nothing  except  He  l>e  there;  IV.  However  lowly  the  presence  of  "the  great  King" 
makes  of  it  a  heavenly  palace. 

Meaning  of  temple. — Our  associations  with  this  word  are  largely  of  a  material 
kind.  An  edifice,  bricks,  stone,  ornament,  and  splendor  at  once  occur  when  we 
catch  the  word.  But  let  us  go  up  to  the  fountain-head  of  its  meaning,  and  study  it 
in  the  light  of  its  primitive  idea.  The  root  is  "  tem,"  and  signifies  "cut."  Templum 
means  a  portion  cut  ofi".  But  whence  its  special  religious  associations?  The  Roman 
augurs,  when  they  wished  to  observe  the  heavens,  went  forth  with  the  sacred  rod  in 
their  hands,  and  marked  out  therewith  a  portion  of  the  sky.  Whatever  passed 
within  that  portion  was  the  subject  of  their  augury;  no  more.  This  was  the  "  tem- 
plum," the  separated  space,  cut  out  of  the  blue  heavens  for  sacred  uses.  Thence 
the  word  came  to  be  appropriated  to  any  enclosed  spot  which  might  be  separated  to 
sacred  uses;  thence  to  sanctuaries,  houses  of  ])rayer,  and  the  like.  The  fundamen- 
tal notion  is  not  construction,  but  separation,  the  severing  of  a  portion  of  the  mate- 
rial of  the  universe  for  higher  use  and  honor  than  the  residue  enjoyed.  J.  B. 
Brown. 

7,  8.  sacrifice,-''  the  requoting  of  the  0.  T.  saying  by  our  Lordsugg.  of  its  value 
as  indicating  the  opp.  character  of  Christianity  and  Pharisaism.     Son  .     taan,^ 

our  great  Head  and  representative.  Sabbath,  hence  on  that  day  es.jecially  His 
servants  should  work  for  Him. 

The  Sabbath  made  for  man. — I.  Not  made  for  him  to  abuse  by  earning  it  into 
a  day  of  mere  animal  rest  or  recreation ;  II.  But  to  use  for  the  need  of  his  higher 
nature — worship,  meditation,  &c. 

Mercy  arid  sacrifice. — Archbishop  Tillotson  gave  the  most  exemplary  proof  of 
his  charity,  at  the  revocation  of  the  edict  of  Nantes,  when  thousands  of  Huguenots 
were  driven  over  to  this  country,  many  of  whom  settled  at  Canterbury,  where  their 
posterity  still  continue.  The  king  having  granted  briefs  to  collect  alms  for  their  re- 
lief. Dr.  T.  was  peculiarly  active  in  promoting  their  success.  Dr.  Beveridge,  one  of 
the  prebendaries  of  Canterbury,  refusing  to  read  the  briefs  as  being  contrary  to  the 
rubrics,  he  was  silenced  by  Dr.  Tillotson,  with  this  energetic  reply,  "Doctor,  doctor, 
charity  is  above  rubrics." 

9,  10.  departed,  not  on  the  same  Sabbath,*  on  way  back  fr.  Judaea  to  Galilee, 
aft.  the  passover.  synagogue.  His  custom  on  Sabbath-day ;  yet  what  reasons  He 
might  have  oflered  for  not  going,     hand,  right  hand.<    withered,  no  feeling  or 


A.D.  28. 

a  Le.  xxiv.  5,  6; 
Ex.  XXV.  30. 
b  Le.  xxiv.  9. 
cMk.ii.  26.  AWa^ 
thar,  1  S.  xxi.  i,  6. 

A  Jew  who  had 
done  a  worthy 
act  on  the  Sab- 
bath  which 
others  refused  to 
do,  being  re- 
proached  for  it, 
replied,  "Good 
deeds  have  no 
Sabbath." 


d  Nu.    xxviil.  9, 

10. 

e  "There    is    no 

Sabbath    in    the 

temple,"    was    a 

maxim    of    the 

Kabbis. 

"Those  labors 
are  lawful  on  the 
Sab  b  a  th-day 
which  are  neces- 
sai-y,  not  only  to 
the  support  of 
life,  but  to  the 
service  of  the 
day.  .  .  Sabbath 
rest  is  to  pro- 
mote, not  hinder. 
Sabbath  wor- 
ship." M.  Henry. 
Profane,  to  render 
profane,  to  put  to 
a\vronguse.  L. 
prof  anus. 


f  Hos.  vl.  6;  Mat. 
i.x.  11  —  13;  Pr. 
xxl.  3:  He.  xiii. 
16. 

g  Mat.  V.  17.  18  ; 
Mk.  i.  21;  ii.  27, 
28.  Lu.  iv.  16; 
xxiil,  56;  Jo.  V. 
17,  18;  XX.  19,  16; 
Ac.  xvi.  13;  xx. 
7  ;  1  Cor.  xvi.  2; 
He.  Iv.  4,  9;  Ke. 
i.  10. 

"When  love  be- 
gins to  sicken 
and  decay,  it 
useth  an  en- 
forced ceremony; 
there  are  no 
tricks  in  plain 
and  simple 
faith."  Shakt- 
speare. 


cure  of 
man  with 
withered 
hand 

Mar.    iii.   1,     5 
Lu.  vi.  6—10. 
Ii  Lu.  vi.  6. 
i  Lu.  vl.  6. 


68 


MATTHEW. 


Chap.  xii.  II— 21. 


A.  D.  28. 

a  This  was  aft. 
forbidden  in  the 
Gemara,  and 
only  permitted 
to  lay  planks  for 
the  beast  to  come 
out. 

"  The  finest  fruit 
earth  holds  up  to 
its  maker  is  a 
man ! "  Hum boldt. 

"  What  a  piece  of 
work  is  man! 
How  noble  in 
reason !  how  in- 
finite in  faculty ! 
in  form  and  mov- 
ing, how  express 
and  admirable! 
In  action  how 
like  an  angel,  in 
apprehen  sion 
how  like  a  Ciod!" 
Shakespeare. 

intrigues  of 
the  Phari- 


Mk.  ill.  1—6;  Lu. 
vi.  11. 

b  Jo.  V.  16,  18. 
c  Jo.  vii.  6,  8,  30; 
viii.  20. 

d  Jo.  xi.8,  cf.  X. 
31. 

e  Ma.  X.  23. 
/  Mk.  ill.  7—12. 
"He  whose  pride 
oppresses  the 
humb  1  e  may, 
perhaps.be  hum- 
bled, but  will 
never  be  hum- 
ble."   Lavater. 

majesty  and 
mercy  of 
Jesus  pre- 
dicted 

pis.  xUi.  1—4. 
/iPhi.ii.6,7;  Ma. 
XX.  28;  Mk.  x.  45; 
Zee.  ill.  8;  Jo. 
xvii.  4,  6,  8. 
i  Ps.  cxlvll.  3; 
Is.  1x1.  1. 
j  Re.  ill.  2, 19. 
k  Ko.  XV.  12;  Ps. 
xcviil.  1 — 3. 
"It  is  by  sympa- 
thy wo  enter  into 
the  concerns  of 
others,  that  we 
are  moved  as 
they  are  moved, 
and  are  never 
suffered  to  be  in- 
different sr)e(;ta- 
tors  of  almost 
any  thing  wh . 
men  can  do  or 
suffer.  For  sym- 
pathy may  be 
considered  as  a 
sort  of  substitu- 
tion, by  wh.  we 
are  put  into  the 
place  of  another 
man,  and  affect- 
ed In  many  res- 
pects as  he  la  af- 
fected."     Burke. 


motiou.     asked,  knowing  His  tenderness,  and  seeing  what  He  would  do.    accuse, 
of  what?  of  omitting  to  do  good?  or  not  keeping  the  day  aft.  their  fashion? 

The  Pharisee-spirit. — The  Pharisee  is  alwa}'s  blind  as  an  owl  to  the  light  of  God 
and  true  goodness ;  keen-sighted  as  a  liawk  for  trivial  breaches  of  his  cobweb  regu- 
lations, and  cruel  as  a  vulture,  to  tear  with  beak  and  claw.  The  race  is  not  extinct. 
We  all  carry  one  inside,  and  need  God's  help  to  cast  him  out.     A.  Madaren. 

II — 13.  man,  with  any  feeling  of  humanity,  orregardfor  his  property,  sheep, 
only  an  animal,  and  not  very  valuable,  pit,  a  very  likely  thing  to  happen,  lift 
.  .  out,"  and  so  violate  the  day.  better,  in  how  many  respects?  and  hence 
should  be  better  cared  for,  and  helped  out  of  difficulties,  saith,  at  same  time 
communicating  power,  forth,  without  fear,  in  sight  of  all.  restored  .  . 
other,  such  Divine  power  proving  His  authority  as  Lord  of  Sabbath. 

Man  better  than  a  sheep,  in  that  1.  He  is  a  social;  2.  A  sympathetic;  3.  An 
intellectual ;  4.  A  moral ;  5.  A  religious ;  6.  An  immortal  being. 

Dignity  of  man. — M.  Boudon,  an  eminent  surgeon,  was  one  day  sent  for  by  the 
Cardinal  du  Bois,  prime  minister  of  France,  to  perform  a  very  serious  operation  upon 
him.  The  Cardinal,  on  seeing  him  enter  the  room,  said  to  him,  "You  must  not 
e.xpect  to  treat  me  in  the  same  rough  manner  as  you  treat  your  poor  miserable 
wretches  at  your  hospital  of  the  Hotel  Dieii."  "My  Lord,"  replied  M.  Boudon,  with 
great  dignity,  "every  one  of  those  miserable  wretches,  as  your  Eminence  is  pleased 
to  call  them,  is  a  prime  minister  in  my  eyes." 

14 — 16.  held  .  .  counsel,  took  counsel,  see  marg.  A.  V.  It  was  difl".  to 
carry  out  the  design  they  had  previously ''  conceived,  knew,  which  He  did  of  His 
own  omniscience,  rather  than  fr.  lips  of  others,  withdrew,''  the  time  came  when 
He  did  not  withdraw.''  thence,*  to  Sea  of  Galilee.-^  healed,  His  works  of 
mercy  not  hindered  by  threats  and  plots,  not  .  .  known,  lest  His  work  as  a 
teacher  should  be  hindered  by  men  who  might  be  more  anxious  for  His  cures  than 
His  doctrine. 

Plotting  and  persevering. — I.  Pharisees  plotting  the  destruction  of  Jesus;  11. 
Christ  persevering  in  works  of  beneficence  and  salvation;  HL  One  district  suflers, 
but  another  gains,  by  the  secret  council  of  the  wicked. 

Pharisaism  rebuked. — "  It  was  my  custom  in  my  youth,"  saj^s  a  celebrated  Per- 
sian writer,  "to  rise  from  my  sleep  to  watch,  pray,  and  read  the  Koran.  One 
night,  as  I  was  thus  engaged,  my  father,  a  man  of  practised  virtue,  awoke.  '  Be- 
hold ! '  said  I  to  him,  '  thy  other  children  are  lost  in  religious  slumbers,  while  I  alone 
am  awake  to  praise  God.'  '  Son  of  my  soul,'  said  he,  'it  is  better  to  sleep  than  to 
wake  to  remark  the  faults  of  thy  brethren.' " 

17 — 21.  fulfilled,  as  everything,  clearly  predicted  of  the  Messiah,  was  fulfilled 
in  Christ.  Isaiah,»  (b.c.  c/V.  712),  called  the  "evangelical  "  prophet,  and  whose 
descriptions  of  Messiah  so  exactly  corresi)ond  with  the  character  and  life  of  Jesus, 
that  had  they  been  the  work  of  an  eye-witness,  they  could  not  have  been  more  ex- 
act, servant,*  note  His  ivork,  and  the  spirit  in  wh.  He  did  it.  shew,  make 
known,  streets,  as  our  Lord  was  not  ostentatious  Himself,  so  He  would  not  have 
others  be  in  His  behalf,  bruised  reed,  ill-  wounded  heart.'  smoking  flax,  a 
good  desire  almost  expired.-''  victory,  of  justice,  truth,  and  mercy,  trust,*  yet 
one  of  a  race  despised  by  Gentiles. 

Weak  grace  victorious. — True,  though  weak,  grace  shall  be  preserved,  and  in 
the  end  prove  victorious.  Operations  of  grace  may  be  interrupted;  comfort  of 
grace  may  be  eclipsed;  liabit  of  inherent  grace  cannot  be  lost;  grace  though 
oppressed,  will  recover  itself.  Charnock. — Surprise  at  safety  of  Divine  life  in  souls : 
— To  see  a  rich  jewel  in  a  child's  hand,  with  a  troop  of  thieves  about  him  snatching 
at  it,  and  yet  not  able  to  plunder,  would  raise  an  astonishment  both  in  the  actors 
and  spectators,  and  make  them  conclude  an  invisible  strength  that  protects  the 
child,  and  defeats  the  invaders.     Charnock. 

Sympathy  of  Clirist.—"  Like  as  if  a  man  be  sick  of  some  grievous  disease,  and 
if  a  friend  come  unto  him  that  hath  been  troubled  with  the  same  disease,  he  will 
show  more  compassion  than  twenty  others;  even  so  Christ,  having  felt  in  his  own 
body  and  soul  the  anguish  and  the  manifold  perplexities  that  we  feel  in  our  tempta- 
tions and  afflictions,  hath  His  bowels,  as  it  were,  a  running  towards  us,  evermore 
being  pressed,  and  ready  to  relieve  us  in  all  our  miseries."     Cawdray. 


chap.  zll.  S2— 30. 


MATTHEW. 


22.  possessed,  etc.  the  worst  part  of  his  affliction,   blind    .     •     dumb,  Lu. 

says  he  was  dumb,  but  does  not  say  he  was  not  blind,  spake  .  .  saw,  the 
cure  extended  to  the  whole  of  the  malady. 

Tlie  triple  malady. — I.  Nature — evil-spirit,  blindness,  dumbness;  II.  Cure — 
commenced  with  attackin<r  root  of  the  evil,  ended  with  complete  restoration ;  III. 
Lessons,  an  evil  spirit  productive  of  sad  results.  Fruit  of  evil  spirit  cured  by  cast- 
ing the  spirit  out. 

Blindness  transient. — '^Mother,  shall  we  see  in  heaven?  ^^  was  the  question  of  a 
poor  blind  girl.  "Yes,  dear:  we  shall  see  in  heaven.  There  shall  be  no  night 
there." 

23,  24.  all  .  .  people,  many  witnesses,  son  .  .  David,*  i.e.  the 
predicted  Messiah,  who  else  could  He  be?  *  Pharisees  who  had  come  to  watch.'' 
heard,  both  what  Jesus  did,  and  the  people  said,  they  said,  their  prejudice  and 
bigotry  furnished  a  ready  reason.  This,  a  contemptuous  expression.''  cast  out, 
they  admitted,  therefore,  that  he  was  cast  out. 

Opposite  effects  of  Christ's  manifestations  on  dif.  minds. — I.  Admiration — in- 
dignation; II.  Confession,  praise — rejection  and  blasphemy.  .  .  It  argues  a  dev- 
ilish mind  to  represent  as  Satanic  what  is  Divine.     Lange. 

Calumny. — Apelles  painted  her  thus:  There  sits  a  man  with  great  and  open 
ears,  inviting  Calumny,  with  his  hand  held  out,  to  come  to  him;  and  two  women, 
Ignorance  and  Suspicion,  stand  near  him.  Calumny  breaks  out  in  a  fury ;  her  coun- 
tenance is  comely  and  beautiful,  her  eyes  sparkle  like  fire,  and  her  face  is  inflamed 
with  anger;  she  holds  a  lighted  torch  in  her  left  hand,  and  with  her  right  twists  a 
young  man's  neck,  who  holds  up  his  hands  in  prayer  to  the  gods.  Before  her  goes 
Envy,  pale  and  nasty;  on  her  side  are  Fraud  and  Conspiracy;  behind  her  fol- 
lows Repentance,  clad  in  mourning,  and  her  clothes  torn,  with  her  head  turned 
backwards,  as  if  she  looked  for  Truth,  who  comes  slowly  after.     Andrew  Tooke. 

25,  26.  thoughts,"  and  when  they  saw  He  had  this  knowledge,  would  they 
not,  if  unprejudiced,  have  been  convinced  ?  said,  answering  their  thoughts,  des- 
olation .  .  not  stand,  abundantly  ill.  fr.  the  history  of  nations  and  families. 
how  .  .  stand,  and  if  their  surmise  was  true,  should  they  not  rather  rejoice 
that  the  kingdom  of  Satan  was  falling  through  internal  strife  ? 

Christ  knowing  human  thoughts. — I.  Thought,  the  seat  of  greatest  sin,  of  sin 
that  men  dare  not  actually  commit  or  speak;  II.  Thought,  the  seat  of  grandest 
wishes  and  holiest  aspirations  that  men  have  not  power  to  realize. 

Envious  thoughts. — A  Burmese  potter,  saj's  the  legend,  became  envious  of  the 
prosperity  of  a  washerman,  and,  to  ruin  him,  induced  the  king  to  order  him  to  wash 
one  of  his  black  elephants  white,  that  he  might  be  lord  of  the  white  elephant.  The 
washerman  replied,  that,  by  the  rules  of  his  art,  he  must  have  a  vessel  large  enough 
to  wash  him  in.  The  king  ordered  the  potter  to  make  him  such  a  vessel.  When 
made,  it  was  crushed  by  the  first  step  of  the  elephant  in  it.  Many  trials  failed ;  and 
the  potter  was  ruined  by  the  very  scheme  he  had  intended  should  crush  his  enemy. 

27,  28.  chidren,  i.e.,  disciples,  cast  out,  some  who  professed  to  have  this 
power,  travelled  about  as  exorcists/  judges,  hence,  and  fr.  what  follows,  the  Phar- 
isees were  "  hoist  with  their  own  petard."  But  if,  here  was  a  dilemma!  come 
.  .  you,^  and  hence  they  should  rather  rejoice  at  their  good  fortune,  than  rail 
agamst  Jesus. 

The  test  of  familiar  things. — I.  In  this  case  their  children;  II.  In  the  case  of 
others,  many  surrounding  and  familiar  things  have  a  condemning  voice. 

Satan  transformed. — A  Roman  Catholic  peasant  boy  in  Ireland  is  reported  to 
have  listened  attentively  to  a  priest  earnestly  denouncing  the  "revival,"  and 
warning  the  people  against  it  as  the  work  of  the  devil.  "  Ah,  thin,  your  riverince," 
replied  the  lad,  "it  must  be  a  new  divil;  for  that's  not  the  way  the  ould  divil  used 
to  make  the  people  behave  themselves." 

29,  30.  or  else,*  the  case  now  ill.  by  parable,  a  strong  man's,  better, 
"the  strong  man,"  i.e.,  Satan.*  house,  all.  the  soul,  with  .  .  against, 
withholding  aid  fr.  Christ,  is  so  much  vantage  yielded  to  the  enemy,  abroad, 
i.e.,  "  he  that  gathereth,  but  not  with  me,  his  gathering  is  itself  a  scattering." 
Stier. 


69 


blind  and 
dumb  man 
healed 

Lu.  xl.  14—36; 
Mk.  lii.  19—30. 
"Speech  Is  the 
light,  the  morn- 
ing of  the  mind; 
It  spreads  the 
beauteous  i  m  - 
ages  abroad,  wh. 
else  lie  furled 
and  shrouded  in 
the  soul."  Dry- 
den. 


blasphemy 
of  the 
Pharisees 

a  Isa.  xl.  1. 

6  Jo.  vli.  31 ;  lii. 

2;  Is.  16;Heb.  ii. 

4. 

cMk.  iii.  22. 

d  "Of  how  great 

moment  a  single 

word    may   be!" 


"The  envious 
man  is  an  enemy 
to  himself, for  his 
mind  is  always 
spontan  e  o  u  s  1  y 
occupied  with  its 
own  unhappy 
thoughts."  Me- 
nander. 

e  Ps.  cxxxix.  2, 
23;  xclv.  II ;  cf. 
Mat.  ix.  4;  Lu. 
V.  22  ;  vl.  8  ;  ix. 
47;  xl.  17. 
"To  be  an  object 
of  hatred  and 
aversion  to  their 
con  temporari  e  s, 
has  been  the 
usual  fate  of  all 
those  whose 
merit  hs  s  raised 
them  above  the 
common  level." 
Thucydides . 

/Ac  xix .  13. 
They  were  said 
to  have  used  in- 
cantations and 
invocations  com- 
posed by  Solo- 
mon. Josephus, 
Antiq.  vlii.  2,  5; 
Wars,  vii  6,  3. 
g  1  Jo.  lii  8;  Ma. 
X.  7,  8;  Lu.  xi. 
20;  Lu.  1.  33;  Jo. 
V.  36  Ac.  X.  38; 
Da.  11.  44;  vll.14. 

Jesus  intol- 
erant of 
neutrality 

h  Lu.  xl.  21,  22; 
Jo.  xvl.  11. 
i  He.   11.    14,    15; 
Ke.    XX.    2;   Is. 
xlix.  24;  IIU.  12. 


70 


MATTHEW. 


Chap.  xii.  31— 37- 


There  is  also 
Christian  au- 
thorl  ty  {Justin, 
Irenceus ,  0  r  i  g  en) 
lor  the  fact  that 
evil  spirits  were 
cast  out  by  Jews. 
See  Whitby. 


the  unpar- 
donable sin 

Mk.  Hi.  28—30; 
Lu.  xli.  10. 
a  Conder,  who 
thus  summarizes 
"  the  views  of  the 
best  wri  ters." 
See  also  Whitby, 
whose  view  is 
adopted  by  M. 
Hairy .  See  also 
A.  Fuller,  iii. 
507  #. 

"I  hear  men  con' 
gratulating  their 
fellows  that  God 
gave  them  gen- 
ius But  no  gen- 
ius is  compara- 
ble to  the  sense 
of  that  which  is 
right  and  wrong. 
Genius  of  con- 
science is  the 
best  genius  that 
a  man  can 
have."    Beecher. 


the  tree  and 
the  fruit 

Mat.  vli.  17;  Lu. 
vi.  43,  44. 
b  Jer.  ii.  21. 
c  Ko.  xi.  17—24. 
dis.  v.  1—7. 
"It    is    vain    to 
e.xpect    any   ad- 
vantage  fr.   our 
profession  of  the 
truUi,   if   we    be 
not  sincerely  just 
andlionestinour 
actions."      Arch- 
iisliop  iiharp. 


the  heart  and 
the  mouth 

Mat.  xxiii.  33. 
e  Mat.  XV.  18.  Ps. 
lil.  2;  Eo.  iii.  13; 
Job  xlv.   4 ;    Ps. 
xxxvii.  30,31;  Pr. 
xvi.  21,  24. 
/Pr.  X.  '^0,21;  Is. 
xxxll.  6;  Pr.  XV. 
4,  23,  28;  xvl.  21, 
22;  Mat.  xill.  52; 
Co.  iii.  16. 
pEp.  V.  4;  Iv.  29; 
Co.  Iv.  6,  Judel5. 
h  Calinn. 

i  Ro.  x.  10;  Ja. 
111.2;  Lu.xlx.'.^2; 
1  Tl.  V.  13;  Lu. 
xvlU.  9—14;  cf.  1. 


Neutrality  in  things  spiritual  impossible. — I.  Christ  says  so ;  II.  Power  not  given 
to  the  -nTong,  if  withheld  fr.  the  right,  leaves  the  right  so  much  the  less  strength 
to  cope  with  the  enemy;  III.  An  attitude  of  neutrality,  so  called,  betrays  a  heart 
at  enmity  against  God,  and  not  subject  to  the  law  of  God. 

Neutrality. — Tell  me  not  of  neutrality;  it  is  out  of  the  question.  Ah!  here  is  a 
case  of  neutrality  upon  record  ia  this  book,  "Curse  ye,  Meroz! "  Why? — what  had 
they  done  to  expose  themselves  to  this  bitter  malediction?  Had  they  taken  up  arms 
against  Jehovah? — No!  Had  they  gone  over  to  the  enemy,  and  fought  against  the 
chosen  people? — No!  What,  then,  had  they  done? — Nothing  I  Their  neutrality  was 
their  crime.  "  Because  they  came  not  up  to  the  help  of  the  Lord,  to  the  help  of  the 
Lord  against  the  mighty."    R.  Newton. 

31,  32.  not  .  .  forgiven,  "the  sin  wh.  'hath  never  forgiveness' 
consists  in  wilfully  and  impiously  rejecting  and  reviling  what  the  blasphemer  knows 
in  his  own  conscieuce  to  be  the  testimony  of  the  Holy  Sp.  and  God's  truth  and 
grace.  .  .  The  impossibility  of  pardon  turns  on  the  impos.  of  repentance;  so  that 
none  need  fear  he  has  committed  this  sin,  who  grieves  for  sin,  seeks  pardon,  and 
longs  after  truth  and  righteousness.'"" 

The  unpardonable  sin. — An  individual  who  conceived  that  he  had  been  guilty  of 
this  sin  had  an  interview  with  a  minister,  when  the  following  conversation  ensued: 
"You  believe  yourself  guilty  of  the  unpardonable  sin? "  "I  am  sure  of  it."  "  In  what 
did  the  sin  consist?"  " I  opposed  the  work  of  God."  "So  did  Saul."  "I  denied 
Jesus  Christ."  "  So  did  Peter."  "  I  doubted  the  power  of  Jesus  Christ  after  strong 
evidence  in  its  favor."  "So  did  Thomas."  "What!  are  you  endeavoring  to  prove 
by  such  examples  that  I  am  a  Christian? "  "Not  at  all,  I  am  only  inquiring  into  the 
nature  of  your  guilt,  and  thus  far  I  see  no  reason  to  despair.  Let  me  ask  whether 
you  desire"  the  pardon  of  your  sins?"  "Assuredly,  if  it  were  possible."  "Do  you 
regret  the  conduct  of  which  you  accuse  yourself  ?"  ' '  Certainly. "  "  Do  you  sincerely 
desire  repentance? "  "I  would  give  the  world,  if  it  were  mine,  to  do  so."  "  Then  it  is 
not  possible  that  you  have  been  guilty  to  an  unpardonable  extent;  for  these  are 
characteristics  of  a  state  of  mind,  faithless,  but  far  from  being  desperate,  and  they 
come  within  the  Gospel  invitations." 

33.  tree  good,  by  planting^  grafting, « or  culture.<*  fruit  good,  and  ye  will  thus 
make  good  words,  works,  character,  etc.  tree,  its  nature,  value,  fruit,  not 
leaves  or  bulk,  etc. 

Like  produces  like. — Honesty  in  nature  result  of  finger  of  God.  Only  half-blind 
persons  mistake  thorns,  etc.,  for  figs.  Vines  of  Sodom  yield  grapes  and  vn}ie,  but 
see  Deut.  xxxii.  32.  A  tree  strung  full  of  figs,  may  be  a  thorn-tree  still.  Van 
Dor en. 

A  tree  has  grown  up,  bearing  poor  fruit.  The  owner  of  the  garden  counts  that 
he  will  sooner  get  a  large  return  by  engrafting  the  old  tree  than  by  rooting  it  out 
and  planting  another.  The  tree  is  in  vigorous  health.  The  owner  will  utilize  all 
these  powers  by  sending  the  sap  tlirough  a  new  and  better  head.  It  is  tlnis  that 
our  Father,  the  husbandman,  takes  full-grown  vigorous  natures,  charged  with  gifts 
of  understanding,  and  eloquence,  and  zeal,  that  have  been  hitherto  occupied  with 
evil,  and  makes  tliem  new  creatures  by  His  power.  Forthwith  they  are  fit  for  able- 
bodied  service  in  the  work  of  the  Lord.     Arnot. 

34 — 37«  Generation,  better,  "offspring."  vipers,  the  gentleness  of  speaker 
intensifies  force  of  this  epithet,  how  .  .  good,  it  is  contrary  to  nature,  abun- 
dance .  .  heart,*  the  habitual  occui)ants  of  intellect,  heart,  will,  good 
.  .  heart  .  .  things,-''  naturally,  freely,  spontaneously,  idle,  not  merely 
wicked,  but  useless,  foolisli,  etc.»  account,  bee.  of  higher  uses  for  wh.  tongue 
was  made.*    justified,  etc.,  as  tlicy  express  state  of  heart.'' 

Solemn  view  of  words. — "Uses  and  abuses  of  language.  Men  must  not  talk 
irreligiously  about  religion.  Men  may  enjoy  to  the  uttermost  wit  and  laughter,  but 
are  forbidden  to  talk  insincerely  or  ambiguously  upon  solemn  subjects.  .  .  Good 
speaking  is  enjoined  by  implication."  Dr.  Parke?: — Language  too  good  to  be 
abused. — Language  is  so  curious,  so  costly  a  gift,  so  impregnate  with  Deity,  so 
vast  in  empire,  that  to  misuse  it,  though  in  the  least  particular,  may  be  likened  to 
sacrilege,  the  profanation  of  an  august  and  infinite  mystery.  Words  are  as  the 
stars  of  heaven,  fitted  to  illumine  the  yet  dark  places  of  creation.  Burning  with  truth, 
they  may  guide  the  wandering,  and  be  as  messengers  for  the  depths  of  eternity. 
H.  Melville. — The  good  treasu7'e  of  the  heart. — The  heart  of  many  a  poor,  neglected 


Chap.  xii.  38—45- 


MATTHEW. 


n 


Christian  is  as  if  we  opened  some  rude  sea-chest,  brought  by  a  foreign  ship  from 
distant  lands,  which  though  it  have  so  rude  an  outside,  is  full  of  pearls,  and  gems, 
and  diamonds.     Abp.  Seeker. 

38 — 40.  master,  teacher,  sign,"  thus  they  ignored/ormer  miracles,  adul- 
terous, both  lit.''  and  fig.''  sign  .  .  Jonas,  a  typical  miracle,  whale's, 
Gk.  =  a  hugefish.^  SO  Son  •  .  man,  with  as  little  prob.  of  return.  Yet  they 
both  returned.' 

The  Gospel  sign  addressed  to  faith. — Burial  and  Resurrection  of  Christ,  I. 
Anciently  prefigured  ;  II.  Lighting  up  old  facts  with  new  significance,  and  interpret- 
ing them  ;  III.  The  great  sign  of  the  new  dispensation  :  1.  In  the  fact  itself  ;  2. 
In  the  doctrine  it  demonstrates  ;  3.  In  the  incentive  it  furnished  to  those  who  were 
its  witnesses. 

The  Resm-rection. — Madame  de  Gasparin  visited  a  crypt  at  Palermo,  where 
thousands  of  skeletons,  in  every  variety  of  position,  were  seen.  There  were  the 
mingled  bones  and  the  nameless  dust,  an  indistinguishable  mass  !  She  took  a  hand- 
ful of  the  dust,  gazed  upon  it,  and  was  filled  with  doubt  of  the  possibility  of  the 
resurrection  of  the  dead.  She  hastened  back  into  the  daylight,  when  she  suddenly 
saw  the  symbol  I.  N.  R.  I.  ;  and  a  voice  echoed  in  her  heart.  "  Believest  thou  that  I 
am  able  to  do  this  ? "  She  responded,  "  Yea,  verily,  Thou  wilt  do  it; "  and  from  that 
day  forth  never  doubted  the  doctrine  of  the  resurrection. 

41,  42.     shall  rise,  voluntarily,  as  swift  witnesses./  greater    .     .    Jonas, 

in  His  nature,  works,  and  message.  Queen  .  .  south,  «.(?.  of  Sheba;?  locality 
uncertain  ;  by  some  said  to  be  Abj^ssinia*  or  Ethiopia,  others'  say  Saba,  the  ch.  city 
of  Yemen,  in  Arabia.^'  greater  .  .  Solomon,  in  wisdom,  kingly  power, 
descent,  etc. 

The  past  admonishing  the  present. — I.  The  wonder  of  past  generations  at  slow- 
ness to  believe  of  those  who  have  had  evidence  so  clear  and  various.  II.  Shame 
and  condemnation  of  the  present  when  it  sees  at  last  how  little  light  has  sufficed  for 
the  really  sincere,  and  how  vast  the  light  the  insincere  are  capable  of  rejecting. 

Wilt  thou  not  be  sore  confounded,  Christian,  when — born,  as  thou  art,  in  the 
midst  of  so  many  oracles  of  Scriptures,  so  many  examples  of  saints — thou  shalt  yet 
see  many  heathens  outstripping  thee  in  goodness  ;  so  that,  excepting  only  thy  faith, 
which  being  "  without  works  "  shall  only  serve  to  increase  thy  shame,  thou  shalt  find 
thyself  placed  below  an  Aristides  in  justice,  below  a  Zeleucus  in  rectitude,  below  a 
Palemon  in  chastity,  below  an  Antigonus  in  meekness,  below  a  Socrates  in  patience, 
below  an  Epaminondas  in  disinterestedness  ;  men  who  were  all  of  them  born  in  the 
deep  gloom  of  heathenism,  never  favored  (as  thou  hast  been)  with  any  knowledge 
of  life  eternal,  with  any  gospel,  with  any  sacraments — men  who  had  never  seen  a 
God  djing  for  them,  as  thou  hast  seen.     Segneri. 

43 — 45.  turning  fr.  Pharisees,  the  subject  of  v.  30  is  resumed,  unclean,* 
and  making  men  so.  walketh,'  restless,  rest,  what  rest  can  such  a  spirit  find, 
or  man  possessed  by  it  ?  return,  reckoning  without  the  host,  my  house,  re- 
gards as  his,  wluit  was  so  once,  empty,  an  enticement  to  evil,  the  heart  must  be 
occupied  with  something,  swept,  etc.  wh.  such  a  spirit  would  soon  pollute. 
seven  .  .  spirits,  we  read  of  '  seven  deadly  sins.'  worse,  sevenfold,  and  more 
in  misei'y,  wickedness,  helplessness. 

Defective  reformation. — I.  Consists  rather  in  the  dispossession  of  something 
wrong,  than  in  the  importation  of  what  is  right;  II.  It  is  no  guarantee  against 
future  degeneracy ;  III.  The  degeneracy  wh.  follows  such  a  reformation  leaves  the 
subject  in  a  worse  condition  than  ever.     Dr.  Thomas. 

Partial  reform. — Some  men,  when  they  attempt  to  reform  their  lives,  reform 
those  things  for  which  they  do  not  much  care.  They  take  the  torch  of  God's  Word, 
and  enter  some  indifl'erent  chamber,  and  the  light  blazes  in,  and  they  see  that  they 
are  very  sinful  there;  and  then  they  look  into  another  room,  where  they  do  not 
often  stay,  and  are  willing  to  admit  that  they  are  very  sinful  there; -but  they  leave 
unexplored  some  cupboards  and  secret  apartments  where  their  life  really  is,  and 
where  they  have  stored  up  the  things  which  are  dearest  to  them,  and  which  they 
win  neither  part  from  nor  sufl'er  rebuke  for.  Beecher. — The  danger  of  an  indo- 
lent life.  Ah!  if  we  could  trace  back  some  crime  or  baseness  to  its  incipient 
beginning,  how  often  should  we  find  it  true  that,  into  the  life,  "empty,  swept  and 


Jo.  1.  8— :o. 

Pythagoras  said 
he  would  rather 
his  disciples 
should  throw 
stones  at  random 
than  utter  an  idle 
word. 

the  sign  of 
the  prophet 
Jonas 

Mk.  viii.  11. 
a  1  Cor.  1.  22 ;  Lu. 
xi.    16,    19;    Mat. 
xvl.  1;  Jo.  ii.  18; 
vi.  30 :  iv.  48. 
b  Mat  V.  32. 
c  Ja.  iv.  i.. 
d  Topics,  i.  8;  Ror 
leigh's  Story  of  Jo- 
nah,  149;     J>unn's 
Bib.  Nat.  Sci.,  it. 
380,  506. 

e  Jon.  i.  17;  Ps. 
xvl.  10 ;  Ep.  iv.  9 ; 
Lu.  xi.  30;  Jo.  ii. 
18—21. 

the  present 
condemned 
by  the  past 

Lu.  xl.  31. 
/  Jon.  iii.  6. 
gl  K.x.  2;  2  Ch. 
ix. 

h  Kitto,  Pic.  Bib. 
2  Ch.  ix.  1. 
i  as  KaKsch. 
jThe  Arabs  claim 
her  too  See  Ko- 
ran, xxvii. 
Need  of  responnbil- 
ity.  If  the  master 
takes  no  account 
of  his  servants, 
they  will  make 
small  account  of 
him,  and  carenot 
what  they  sitend, 
who  are  never 
brought  to  an 
audit."  Fuller. 
"All  men,  if  they 
work  not  as  in 
a  Great  Task- 
master's eye,  will 
w  oa'  k  wrong, 
work  unhappily 
for  themselves 
and  you."  Car- 
lyte. 

the  expelled 
spirit  trying 
to  return 

Lu.  xi.  23—26. 
k  Ma.  X.  1 ;  Mk.  1. 
'Jl;  iii.  11;  v.  13; 
Vl.  7;  Lu.  iv.  36; 
Ac.  V.  16 ;  viii.  7 ; 
Ke  xvi.  13. 
Z  Job.  1.  7;  1  Pet. 
V.  8. 

"Reform,  like 
charity,  must 
begin  at  home. 
Once  well  at 
home,  how  will  it 
radiate  outward. 
Irrepressible,  in- 


12 


MATTHEW. 


Chap.  xlil.  1—3. 


A.D.  28. 

to  all  that  we 
touch  and  han- 
dle, speak  and 
work;  kindling 
ever  new  light  by 
incalculable  con- 
tagion.  spread- 
ing, in  geometric 
ratio,  far  and 
wide,  doing  good 
only  wherever  it 
spreads,  and  not 
evil."     Carlyle. 

the  real 
relatives  of 
Jesus. 

a  Mk.  ili.  21,  31 ; 
Lu.  viii,  19;  Ma. 
Xiii.  55;  1  Co.  ix. 
5;  Ga  i.  19. 
b  Jo.  vii.  5. 
"Care  for  rela- 
tives and  nepo- 
tism have  made 
more  than  one 
EU  (  S.  ili.  13).— 
Behold,  how  wide 
the  heart  of  Jesus 
is!"     Heubner. 

"By  faith  we  are 
as  closely  related 
to  Christ  as  if  we 
were  of  His  kin- 
dred."    Osiander. 

c  See  Conder,  in  loc. 
dKo.  >il.  2;  Ep. 
vi.  6;  Co.  iv.  12; 
Jo.  vi.  19. 
"Obedience  is 
here  set  forth  as 
the  only  certain 
mark  of  the  true 
disciple." 


teaching  by 
the  seaside 

Mk.  Iv.  1,  etc.; 
Lu.  viii.  4,  etc. 
e  Lu   viii.  4. 
/Mk.  iii.  9;  Lu. 
V.  3. 

p  Parable,  "an 
expression  of 
moral  or  reli- 
gious thought, 
clothed  In  a  fig- 
ure more  or  leas 
complete  bor- 
rowed fr.  life  or 
nature."  De 
Welte. 

"  There  was  a 
husbandman 
that  always  sow- 
ed good  seed,  but 
never  had  good 
corn.  At  last  one 
came  to  him,  and 
said,  'I  will  tell 
you  what  proba- 
bly may  be  the 
cause  of  it;  it 
may  be  you  do 
not  steep  your 
seed?'  'No,'  re- 
plied the  other. 


garuislied,"  there  had  entered,  just  because  it  was  so  empty,  its  hands  so  idle  and 
unemployed,  its  heart  so  iminterested  and  indifferent,  a  whole  legion  of  devils  to 
drag  it  down  to  hell.     Bisho})  H.  C.  Potter. 

46 — 48.  inotlier,  etc.,  anxious  for  His  safety,"  and  disapproving  His  words.* 
speak,  yet  not  liking  to  interrupt ;  or,  prevented  by  crowd,    who    .    .    mother, 

without  despising  her,  He  thought  more  of  His  Father.  What  are  the  human  ties 
tliat  should  interfere  with  my  Father's  will,  my  character  and  mission  ? 

Natural  and  spiritual  kindred  of  Jesus. — I.  Ace.  to  His  human  descent.  He 
springs  fr.  the  former;  ace.  to  His  divine  dignity  and  mission,  the  latter  springs  fr. 
Him;  II.  The  former  may  misunderstand  Him,  the  latter  is  foimded  on  knowledge  of 
His  glory ;  III.  The  former  was  saved,  as  belonging  to  the  latter ;  while  the  latter 
occupies  a  place  of  equal  intimacy  and  affection  with  the  former.     Lange. 

Our  Lord  was  placed  in  a  most  i)ainful  position ;  and  the  more  we  think  of  it,  and 
try  to  imagine  possible  ways  of  extrication,  the  more  we  must  admire  the  wisdom 
and  kindness  shown  in  the  way  in  which  He  confronted  the  difficulty.  He  makes  use 
of  the  opportunity  for  giving  a  new  and  most  winning  view  of  the  kingdom  of  heaven 
as  a  happy  faniilj^  united  each  to  Himself,  and  all  to  the  Father  by  the  holiest  bonds; 
thus  openmg  out  the  paradise  of  a  perfect  home  to  all  who  choose  to  enter  it,  taking 
the  sacred  ties  involved  in  the  sweet  words  "brother,"  and  "sister,"  and  "mother," 
and  giving  them  a  range,  a  dignity,  and  a  permanence  they  never  had  before.  Ham. 
Com. 

49»  50*  stretched  .  .  hand,  impressively,  to  enforce  His  words,  he- 
hold,  etc.,  an  unanswerable  protest  against  the  idolatry  wh.  has  exalted  Mary  into  a 
goddess  in  the  Ro.  Ca.  Church.'  do  .  .  will,  evangelical  obedience  the  ground 
of  most  intimate  relationship  to  God  and  Jesus.'' 

Chrisfs  kindred. — 1.  The  intense  spirituality  of  Christ's  mission;  2.  The  compre- 
hensive philanthropy  of  Christ's  heart;  3.  The  true  nature  of  man's  union  with  Christ; 
4.  The  glorious  privileges  secured  by  this  union.     Pulpit  Gems. 

Spiritual  relationship  with  Christ. — These  words  of  Christ  were  exemplified  in 
Victoria,  a  virgin-martyr  under  Diocletian.  She  replied  to  the  pro-consul,  on  bis 
asking  her  whether  she  would  join  her  brother  Fortunatianus,  who  was  a  heathen : 
"  No,  for  I  am  a  Christian;  and  those  are  my  brethren  who  keep  the  commandments 
of  God."  Wherefore  she  was  shut  up  in  prison,  and  perishing  by  hunger,  obtained 
the  martyr's  crown.     St,  Gregory. 


CHAPTER  THE  THIRTEENTH. 

I — 3.  sat,  nsual  posture  of  teachers,  sea,  of  Galilee,  multitudes,  out  of 
every  city.«  went  .  .  ship,-''  away  fr.  crowd;  better  seen  and  heard,  para- 
bles,^ our  Lord's  usual  mode  of  teaching.  Ada])ted  esp.  to  Oriental  turn  of  thought. 
sower,  all.  to  preacher  or  teacher,  sow,  having  therefore  seed,  and  desiring 
its  increase. 

Sowers  of  the  seed. — Must,  I.  Have  the  seed  themselves ;  II.  Be  skilful ;  know 
how  to  sow;  III.  Be  enterprising — go  forth;  IV".  Have  a  purpose — to  sow;  V. 
Economical — not  cast  pearls  bef.  swine;  VI.  Believing — faith  in  seed  and  promised 
blessing;  VII.  Patient — there  must  be  time  for  the  seed  to  grow ;  VIII.  Persevering 
— sow  beside  all  waters. 

The  Sower. — "A  slight  recess  in  the  hill  side,  close  upon  the  plain  (Gennesareth), 
disclosed  at  once,  in  detail,  every  feature  of  the  great  parable.  There  was  the 
undulating  cornfield  descending  to  the  water's  edge.  There  was  the  trodden  path- 
way running  through  the  midst  of  it,  with  no  fence  or  hedge  to  prevent  the  seed 
from  falling  here  and  there  on  either  side  of  it,  or  upon  it;  itself  hard  with  the  con- 
stant tramp  of  horse,  and  mule,  and  human  feet.  There  was  the  'good,'  rich  soil, 
which  distinguishes  the  whole  of  that  i)lain  and  its  neighborhood  from  the  bare  hills 
elsewhere  descending  into  the  lake,  and  which,  where  there  is  no  interruption,  pro- 
duces one  vast  mass  of  corn.  There  was  the  rocky  ground  of  the  hill  side  protruding 
here  and  there  through  the  corn-fields,  as  elsewhere  through  the  grassy  slopes.  There 
were  the  large  bushes  of  thorn — the  'nabk,'  that  kind  of  which  tradition  says  that  the 
crown  of  thorns  was  woven, — springing  up  like  the  fruit  trees  of  the  more  inland  parts, 
in  the  very  midst  of  the  waving  wheat."    Dr.  Stanley. 


Chap.  xiii.   4—17. 


MATTITEW. 


IS 


4 — 6.  way  side,  trodden  margin  of  field,  fowls,  -R. F.  "birds."  stony- 
places,  rocky  substratum  nr.  surface,  sprung  up,  forced  by  heat  of  rock,  sun 
.     .    scorched,  rainy  season  over. 

The  proUfic  word. — I.  Its  distribution:  among,  1.  Spiritual  temperaments;  2. 
Superficial  characters;  3.  Dissipating  influences;  4.  Earnest  hearts.  II.  Its  difficul- 
ties— 1.  Worldly  care ;  2.  Worldly  riches ;  3.  Inattentiveness ;  4.  The  devil. 

We  are  made  insensitive  to  the  gospel  by  the  effect  of  innocent  and  necessary 
things,  unless  we  take  care  to  plough  up  the  path  along  which  they  travel,  and  to 
keep  our  spirits  susceptible  by  a  distinct  eflbrt. — The  heavy  baggage  wagons  of 
commerce,  the  light  cars  of  pleasure,  merry  dancers,  and  sad  funeral  processions, 
have  all  used  that  way,  and  each  footfall  has  beaten  the  once  loose  soil  a  little 
firmer.  Muclaren.  Many  young  hearts,  subjected  to  the  religious  appliances  which 
abound  in  our  time,  take  hold  of  Christ  and  let  him  go  again.  This,  on  the  one 
hand,  as  we  learn  by  the  result,  was  never  a  true  conversion;  but  neither  was  it,  on 
the  other  hand,  a  case  of  conscious,  intentional  deceit.  It  was  real,  but  it  was  not 
thorough.     Horn.  Com. 

7 — 9.  sprung  up,  "ill  weeds  grow  apace."  choked,  by  overcrowding, 
shutting  out  sun,  exhausting  soil,  good  ground,  deep,  clean,  all.  "honest  and 
good  heart.""  hundredfold  .  .  thirtyfold,  ace.  to  nature  of  the  grain,*"  and 
care  of  the  husbandinan.     ears     .     .     hear,  com.    mode  of  calling  attention.*^ 

Thorns. — I.  Some  general  characteristics  of  thorns:  1,  first  in  possession — pre" 
occupation  of  mind;  2,  hardy — will  grow  anywhere;  3,  but  prefer  the  best  soil;  4, 
they  exhaust  the  soil.  II.  Special  kinds  of  thorns :  1,  carefulness;  2,  deceitfulness  of 
riches;  3,  pleasures  of  this  M'orld — observe  how  thin  in  the  ear  the  good  grain  is 
among  such  thorns. 

On  hearing  the  Word. — When  sitting  under  the  ministry  of  a  devoted  servant  of 
God  (saj's  a  gentleman),  he  on  one  occasion  preached  on  the  Diotrephesian  spirit.  In 
his  usual  faithful  manner  he  pointed  out  its  sad  efl'ects  upon  a  church,  until,  in  his 
application,  he  came  so  close  that  I  was  astonished,  knowing  as  I  did  how  delightful 
the  harmony  had  always  been  in  that  church.  I  soon  began  to  persuade  myself, 
however,  that  there  was  a  Diotrephes  there,  but  could  not  satisfy  myself  who  he  was. 
Finally,  I  ventured  to  seek  information,  and  turning  to  a  good  brother,  an  elder  in 

the  church,  I  said,  "  Mr.  L ,  whom  does  Mr.  S mean  ? "     "  You  and  me,"  was 

his  quick  reply.  I  have  never  asked  since  whom  my  minister  meant,  when  he 
was  delivering  the  message  of  his  Master. 

ID — 13.  came,  when  they  were  alone,  why,  use  of  parable  not  uncom.  in  E., 
but  Jesus  prob.  used  it  more  freq.  than  usual,  unto  you,  as  disciples,  mys- 
teries,"* hidden  truths;  and  concealed  meanings  of  known  truths,  hath  .  . 
given,  a  rule  both  in  providence  and  grace. «  away  .  .  hath,  or  "seemeth 
to  have.".'"    seeing     .     .     not,  have  not  spiritual  insight. 

The  Gospel  can  benefit  only  as  it  is  believed ;  can  be  believed  only  as  it  is  known ; 
can  be  known  only  as  it  is  revealed: — Christ's  method  of  revealment  is  parabolic. 
Thomas. —  WorkUiness  causes  insensibility. — There  is  a  man  who  is  full  of  an  insa- 
tiable hoarding  propensity.  The  one  object  of  his  life  is  to  amass  wealth.  He  will 
allow  himself  no  luxury,  no  recreation,  but  toils  and  saves  with  hungry,  greedy  ava- 
rice unremittingly.  The  one  ruling  motto  of  his  sordid  life  is  get — get  gold.  Now 
such  a  man  hears  of  a  philanthropist,  who  has  parcelled  out  his  fortune  for  certain 
needy  classes  of  the  community.  And  the  whole  thing  is  an  enigma,  a  puzzle  to  him. 
He  cannot  understand  how  any  one  can  have  any  pleasure  in  giWng  away  anything. 
"  It  is  more  blessed  to  give  than  to  receive,"  is  a  saying  which  he  simply  cannot  and 
will  not  believe.  And  he  calls  the  philanthropist  a  fool,  an  idiot,  a  madman.  He 
has  no  vision  for  the  duty  and  blessedness  of  generosity.  His  whole  nature  rises  up 
in  antagonism  to  it,  and  he  thrusts  the  idea  of  benevolence  mockingly  away  from 
him.     T.  Hammond. 

14 — 17.  fulfilled,^  completely,  finally,  converted,  "turn  again,"  not  be 
turned,  blessed  .  .  eyes,  "your  bodily  senses,  above  those  of  Old  Test, 
saints;*  your  spiritual  sense,  above  that  of  multitudes  standing  around."  desired 
.     .    see     .     .    hear,  with  bodily  eye  and  ear.' 

Use  of  parables. — The  ps.  serve  at  the  same  time  to  reveal  and  to  conceal  spirit- 
ual truth— I.  They  reveal  truth  to  eye  of  faith  in  case  of  earnest  enquirers ;  II.  They 
concealit  from  the  carnal,  sensual,  ungodly.     Lisko.     "For  the  stubborn  and  the 


'nor  did  I  ever 
hear  that  seed 
must  be  steeped.* 
'Yes,'  said  his 
neighbor :  'and 
I  will  tell  you 
how :  it  must  be 
skeped  in  prayer.'" 
Flavel. 


parable  of  the 
sow^er 

"A  man  In 
whom  good 
things  have  be- 
gun, may  lose 
them  though  he 
do  not  violently 
fling  them 
away."  Bengel. 
"If  there  is  a 
person,  of  what- 
ever age,  or  class 
or  station,  who 
will  not  b  e 
thoughtful,  who 
will  not  seriously 
and  honestly 
consider,  there 
is  no  doing  him 
any  good." 

a  Lu.  viii.  15. 
6  "Barley  and 
wheat  are  sown 
side  by  side  in 
same  field,  but 
former  gives 
much  heavier 
crop  than  lat- 
ter." Land  and 
Book,  83. 

c  Ma.  xl.  15 :  xili. 
43;  De.  xxls.  4; 
Ps.  xl.  6. 

"Bear  in  mind 
also  that  the 
good  ground 
does  not  yield 
fruit  of  itself." 
Luther. 


reasons  for 
teaching  in 
parables. 

d  Co.  1.  26, 27 ;  Ro. 
xvi.  25,  26;  xl. 
25 ;  1  Cor.  XV.  51 : 
Ep.  1.  9 ;  lii.  3—6. 
e  "  Wealth  begets 
wealth.  Strong 
man  grows 
stronger  by  exer- 
cising strength. 
Knowledge  easy 
to  him  that  un- 
derstandeth." 
Conder. 
f  Lu.  vUl.  18. 

g  ava7r\T)povTai, 

not  ttAtjpoOtoi. 

Is.    Vl.   9;  cf.   Jo. 

Ix.   39;   2  Th.   II. 

10—12. 

h  Jo.  1.  U. 

iHe.  xi.  13;  1  Pe. 


74 


MATTBEW. 


Chap.   xlii.   18—25. 


A.D.  28. 


i.  10,  11,  cf. :  Lu. 
li.  30 ;  2  Co.  Iv.  6 ; 
Ep.  1.  17,18;  Ma. 
xvl.  17. 


parable  of 
tlie  sower 
explained 

Mk.   Iv.    15;    Lu. 
viii.  13. 

aLu.  vlil.  12;  Pr. 
ii.  4,  5:  Jo.  vlii. 
43;  2  Co.  iv.  4. 
b  Is.  Iviii.  2;  Ez. 
xxxiii.  31,  32 ;  Jo. 
V.  35;  Mk.  vl.  20; 
Ac.  xxvl.  28. 
c  Ho.  vi.  4 ;  Ga.  v. 
7;  Ma.  xi.  6;  Co. 
1.  23;  Jo.  XV.  5;  2 
Ti.  i.  14;  2  Pe.  i. 
8,9;  1  Jo.  ii.  19. 


d  Lu.  viii.  14. 
e  Mk.  X.  21—23; 
1  Ti.  vi.  9,  10;  2 
Ti.  iv.  10;  Je.  ix. 
23;  Lu.  xxi.  34: 
Pr.  xxiii.  5;  Ro. 
xii.  2;  2  Cor.  iv. 
4;  Ep.  li.  2;  vi. 
12;  Ga.  i.  4;  Tit. 
il.  12. 

/  Ga.  V.  22,  23 ;  Jo. 
XV.  8 :  Co.  i.  10 ;  2 
Pe.  i.  5—8;  He. 
vl.  7. 

"Care  has  pre- 
cisely the  same 
eSect  on  the 
heart  as  richoa; 
clinging  to  the 
things  of  earth 
keeps  the  poor  as 
well  as  the  rich 
f  r .  coming  t  o 
Christ."    Gerlach. 


wlieat  and 
the  tares 

g  Is.  Ivi.  9, 10. 
h   Alford   in    toe; 
also  Trench,  Para- 
hies. 

Dr.  Duns  had 
given  him  some 
darnel  grains 
picked  fr.  Syrian 
wheat  imported 
into  Liverpool. 
Some  of  them, 
when  eaten,  pro- 
duced great  diz- 
ziness. Bib. Nat. 
Sci.  11.  665.  See 
Topici  1.  106. 
During  growth 
like  wheat,  only 
accurately  dls .  at 
harvest. 

"It  Is  not  possi- 
ble to  get  rid  of 
evil  altogether ; 
tor  th.  must  al- 


frivolous,  this  is  still  the  only  language  which  in  a  happy  moment  can  soften  and 
awaken  them.  After  they  have  once  heard  it  as  a  parable,  the  figure  sticks  to  them, 
the  mirror  is  ever  turned  towards  them,  and  they  cannot  but  look  into  it  at  some 
time  or  other." 

Effects  of  preaching. — When  Massillou  preached  the  first  Advent  sermon  at  Mar- 
seilles, Louis  the  Fourteenth  paid  a  most  expressive  tribute  to  his  eloquence: 
"  Father,  when  I  hear  others  preach,  I  am  very  well  pleased  with  them;  when  I  hear 
you,  I  am  dissatisfied  with  myself." 

18 — 21.  hear,  with  inner  ear:  understand,  understandeth,"  things  under- 
stood are  less  in  his  power,  evil  one,  on  alert  to  seize  opportunity,  catcheth, 
it  lay  lightly  on  surface,  ill.  the  hardened,  or  callous  hearer,  received  seed,  R.  V. 
"that  was  sown."  anon  .  .  joy,'  the  shallow,  or  easily  impressed  hearer,  at- 
tracted by  promise,  overlooking  precept;  seeing  the  crown,  not  the  cross,  not  root, 
thought,  insight,  conviction,  faith,  dureth,  till  the  test  of  faith  comes,  tribula- 
tion, providential  trials,     for,  bett'^r,  "and."    offended,  stumbles. "^ 

Different  classes  of  hearers:  I.  Hardened — thoughtless;  II.  Superficial — senti- 
mental, no  depth;  III.  Compromising — choked  by  thorns;  IV.  Practical — mellow 
ground. 

Four  kinds  of  hearers. — There  are  four  different  kinds  of  hearers  of  the  Word, — 
those  like  a  sponge,  that  suck  up  good  and  bad  together,  and  let  both  run  out  imme- 
diately ;  those  like  a  sand-glass,  that  let  what  enters  in  at  one  ear  pass  out  at  the 
other,  hearing  without  thinking;  those  like  a  s^ramer,  letting  go  the  good,  and  re- 
taining the  bad;  and  those  like  a  sieve,  letting  go  the  chafl",  and  retaining  the  good 
grain.     Boston. 

23,  23.  among  .  .  thorns.'*  the  worldly-minded,  care,  in  getting  and 
keeping,  deceitfulness,*  insidiously  leading  men  on  with  hope  of  future  sutfi- 
ciency:  promising  cheerful  contentment,  and  producing  carking  care,  good 
ground,  honest,  sincere  heart,  heareth,  attentively,  prayerfully,  understand- 
eth,  ponders  in  mind,  lodges  in  memory,  fruit,'''  in  thought,  word,  deed,  charac- 
ter, faitli. 

Profitable  hearing. — The  Word  must  be — I,  received  into  good  and  honest 
hearts;  II,  must  be  kept  there;  III,  patiently  developed.  Note: — hearers  must 
themselves  supply  some  of  the  conditions  on  which  they  may  profit.  The  religious 
teacher  is  not  alone  to  be  blamed  for  non-success. 

Practical  hearers. — A  young  Christian  one  Sabbath  heard  Jay  give  eight  reasons 
why  we  should  be  thankful ;  from  that  time  he  put  up  his  thanksgiving  every  week 
for  that  blessed  boon.  On  another  occasion  hearing  a  funeral-sermon,  iu  which  the 
preacher  spoke  of  a  lady  who  set  apart  a  i)ortion  of  every  day  to  pray  for  the  great 
religious  societies  of  our  land,  he  then  and  there  determined  to  follow  her  example, 
and  has  carried  out  the  resolution  from  that  period.  On  another  occasion,  hearing  a 
sermon  on  Daniel's  praying  three  times,  he  determined  to  adopt  Daniel's  plan,  and, 
though  often  short  of  time,  has  done  it  for  thirty  years,  and  can  no  more  live  without 
it  than  without  his  meals. 

24,25.  kingdom  .  .  heaven,  the  gospel  in  its  nature  and  conflicts,  slept,' 
taking  their  rest,  enemy,  all.  the  evil  one.  tares,*  Gk.  zizania,  the  darnel 
grass  {Lolium  temiUentum),  hurtful,  having  narcotic  properties  (whence  temuleyituon). 
among  .  .  wheat,  unable  to  prevent  the  growth  of  the  good,  he  would  spoil  the 
crop. 

The  Church  and  its  drawbacks — I.  The  malice  of  the  enemy;  II.  The  zeal  of  the 
servants;   III.  The  higher  wisdom  and  forbearance  of  the  master. 

TJie  enemy  yet  at  work. — Strange  as  it  may  appear,  this  is  still  literally  done  in  the 
East.  See  that  lurking  villain  watching  for  the  time  when  his  neighbor  shall  plough 
his  field;  he  carefully  marks  the  period  when  the  work  has  been  finished,  and  goes 
the  night  following  and  casts  in  what  the  natives  call  pandinellu,  that  is,  pig  paddy; 
this  being  of  rapid  growth,  springs  up  before  the  good  seed,  and  scatters  itself  before 
the  other  can  be  reaped,  so  that  the  poor  owner  of  the  field  will  be  for  years  before 
he  can  get  rid  of  the  troublesome  weed.     Roberts'  Oriental  Illus. 

Dr.  W.  H.  Thomson  says:  On  one  occasion,  after  an  early  start  from  a  village  in 
Mount  Hermon.  I  felt  a  dizzy  headache  coming  on,  which  made  me  uncertain  on  my 
horse.     My  two  Arab  companions  soon  complained  of  the  same  trouble,  till  one  ol 


Chap.  xiii.   26—32. 


MATTHEW. 


75 


them  said  he  knew  by  experience  what  the  matter  was.  "  The  women  of  that  village 
where  we  got  our  bread  this  morning  were  too  lazy  to  get  all  the  zoioan  [tares]  out  of 
the  wheat.     May  their  daj's  be  shortened!  "    Parables  and  their  Home. 

36,  37.  when,  till  wh.  time  none,  save  the  enemy,  knew  what  had  been  done. 
fruit,  wh.  alone  showed  the  dif.  appeared,  i.e.,  the  tares  now  known  as  such. 
servants,  having  made  the  discovery,  sow  good,  most  unlikely  that  he  would 
sow  evil,    whence,  to  them  strange  and  unaccountable. 

Mixture  of  good  and  evil  in  kingdom  of  grace. — I.  The  evil  can  be  severed  only 
by  Him  who  knows  the  heart.  II.  If  men  made  the  selection,  weak  Christians  would 
be  expelled.  III.  God's  vessels  of  honor  not  yet  appearing  would  be  made  cast- 
aways. IV.  That  faith  and  patience  of  saints  may  be  tried.  V.  That  the  godly 
may  more  heartily  pray  for  deliverance.  VI.  That  to  the  wicked  he  may  show 
favor,  and  so  clear  His  justice.     Fuller. 

Presence  of  evil. — Sophronius,  a  wise  teacher,  would  not  suffer  even  his  grown-up 
sons  and  daughters  to  associate  with  those  whose  conduct  was  not  pure  and  upright. 
"Dear  father,"  said  the  gentle  Eulalia  to  him  one  day,  when  he  forbade  her,  in  com- 
pany with  her  brother,  to  visit  the  volatile  Lucinda, — "  dear  father,  you  must  think 
us  very  childish  if  you  imagine  that  we  should  be  exposed  to  danger  by  it."  The 
father  took  in  silence  a  deo.d  coal  from  the  hearth,  and  reached  it  to  his  daughter. 
"  It  will  not  burn  you,  my  child:  take  it."  Eulalia  did  so,  and,  behold!  her  beautiful 
white  hand  was  soiled  and  blackened,  and,  as  it  chanced,  her  white  dress  also.  "We 
cannot  be  too  careful  in  handling  coals,"  said  Eulalia,  in  vexation.  "Yes,  truly!  " 
said  the  father.  "  You  see,  my  child,  the  coals,  even  if  they  do  not  burn,  blacken: 
so  it  is  with  the  company  of  the  vicious." 

28 — 30.  He,  seeing  the  reason,  gather  .  .  up,  zeal,  but  not  ace.  to 
knowledge,  nay,  this  more  fr.  regard  to  wheat,  than  pity  for  tares,  harvest, 
time  of  separation,    burn,"  for  wh.  alone  they  were  fit.     barn,  all.  heaven. 

Points  to  he  noted. — I.  Intermixture  of  good  and  evil;  II.  Mistaken  zeal  of  ser- 
vants; III.  Wise  patience  of  the  master;  IV.  Complete  separation  in  the  harvest 
time. 

Tares  and  wheat. — There  are  two  beautiful  similitudes  in  the  "Shepherd  of 
Hermes,"  to  the  following  effect: — The  seer  is  shown,  in  the  first,  a  number  of  trees, 
all  which,  while  it  is  winter,  are  alike  without  their  leaves,  and  seeming  therefore 
to  him  all  alike  dead;  and  he  is  told  that  as  the  dry  and  the  green  trees  are  not  dis- 
tinguishable from  one  another  in  the  wiuter,  while  all  alike  are  leafless  and  bare,  so 
neither  in  the  present  age  are  the  just  from  the  sinners.  In  the  second,  lie  is  again 
shown  the  trees,  but  now  some  of  them  are  putting  forth  leaves,  while  others  are  still 
remaining  bare.  Thus  shall  it  be  in  the  future  age,  which  for  the  just  shall  be  a 
summer,  and  they  shall  be  declared  openly,  while  their  hidden  life  shall  then  mani- 
fest itself;  but  for  the  sinners  it  shall  still  be  winter,  and  they,  remaining  without 
leaf  or  fruit,  shall,  as  dry  wood,  be  cut  down  for  the  burning.     Trench.  Par. 

31,  32.  mustard-seed,  Gk.  divarci,^  Khardal  (chardal  of  Talmud)  =  the 
Kharjal  of  N.W.  of  India;  i.e.,  the  Salvadora  Persica,  a  large  shrub  found  in  various 
parts  of  the  E.  least  .  .  seeds,  "we  are  not  to  suppose  that  the  m. -seed  is 
the  least  of  all  seeds  in  the  world;  but  it  is  the  smallest  wh.  the  husbandman  was 
accus.  to  sow;  and  the  'tree,'  when  full-grown,  was  larger  than  the  other  herbs  in 
his  garden."     Thomson,  L.  and  B. 

Rise  and  progress  of  the  Church. — I.  Comp.  insig.  of  Christianity  at  first — 1. 
Unostentatious  worship;  2.  Simple  teaching;  3.  Social  position  of  Apostles;  4. 
Small  num.  of  disciples.     II.  Careful  planting  of  Christianity — 1.  A  single  seed  taken ; 

2.  Designedly  sown;  3.  In  a  chosen  place.  III.  Rapid  growth  of  Christianity,  see 
hist,  of  Church  in  first  3  or  4  cents.  IV.  Phenomenon  consequent  thereupon — birds 
come,  1.  Men  who  first  opp.  come  for  their  own  ends;  2.  Men  for  their  sal-vation; 

3.  Christians  lodge  there,  and  draw  others,  as  singing  birds  attract  by  their  song. 
Small  beginnings.— A.  boy  overheard  his  mother  say  she  had  dedicated  him  to 

the  service  of  God  as  a  missionary.  That  boy  was  Samuel  J.  Mills.  When  he  was 
converted,  his  mind  was  turned  towards  missions.  He  was  wont  to  hold  a  prayer- 
meeting  with  some  other  students  in  a  grove.  A  thunder-storm  drove  them  to  take 
shelter  under  a  neighboring  haystack ;  and  there,  amid  the  storm,  the  question  of 
missions  was  discussed.     It  was  not  a  missionary  age.     One  of  the  five  present  re- 


A.D.  28. 

ways  be  some- 
thing opposite  to 
good;  nor  can  it 
be  placed  among 
the  gods,  but 
must  of  neces- 
sity circulate 
round  this  mor- 
tal nature  and 
world  of  ours. 
Wherefore  we 
ought  to  fly  hence 
as  soon  as  possi- 
ble to  that  upper 
region;  but  this 
flight  is  our  re- 
sembling the  Di- 
vinity as  much 
as  we  are  able, 
and  this  resem- 
blance is  that  we 
should  be  just, 
and  holy,  and 
wise."    FLato. 

a  Ma.  lii.  12. 
"Very  com.  the 
roots  of  the  two 
are  so  Inter- 
twined that  it  is 
impossible  to 
separate  them 
without  plucking 
up  both. "  Dr. 
Thomson. 

"Grod  spares  the 
wicked  for  the 
sake  of  the  godly 
who  live  among 
them."  Star  eke, 
Osiander. 

"Let  faithful 
ministers  be 
careful  to  point 
out    the    tares." 

Quesnel. 

"Tour  actions 
in  passing,  pass 
not  away,  for 
every  good  work 
is  a  grain  of  seed 
for  eternal  life." 
Bernard. 


grain  of  mus- 
tar<l-seed 

Da.  ii.  34 ;  Ee.  xl. 
15 ;  Is.  11.  2. 
Dr.  T  h  o  m  son 
says,  "I  have 
seen  It  on  the 
rich  plains  o  f 
Akkar  as  tall  as 
the  horse  and  his 
lider."  Professor 
Hackett  saw 
stalks  seven  and 
nine  feet  high, 
and  before  his 
eyes  a  bird  came 
and  perched  on  a 
branch  and  sang. 

"The  considera- 
ble actions  in  the 
world  haveusual- 
ly  very  small  be- 
ginnings Of  a 
few  letters,  how 
many    thousand 


16 


MATTHEW. 


Chap.   xiii.   33—39. 


A.  D.  28. 

words  are  made ! 
Of  iO  figures,  how 
many  thousand 
numbers!  A 
stone  flung  into 
a  pond  makes  a 
little  circle,  then 
a  greater,  till  It 
enlarges  itself  to 
both  sides.  So 
from  small  be- 
ginnings Ct  o  d 
doth  cause  an 
efflux  through 
the  whole  world. " 
»S'.  Chamock. 

"Never  to  human 
eye  did  the  seed 
seem  smaller 
than  at  the  com- 
ing of  Christ;  the 
Infant  in  a  man- 
ger." 


parable  of  the 
leaven 

The  soul  of  all 
improvement  is 
theimprovement 
of  the  soul.  Btish- 
ncll. 

Humanity  has 
no  self-leavening 
power  We  need 
celestial  leaven. 
E.  Mellor. 
a  Ge.  xvlii.  6;  1 
S.  XXV.  18;  2  K. 
vli.  1. 

teaching  by 

?iarable  a 
ulfilment  of 
prophecy 

h  Ps.  Ixxviii.  2, 
c^.  Ro.  xvi.  25,  26 ; 
1  Cor.  ii.  7;  Eph. 
ill.  9 ;  Co.  1.  26. 
"Even  the  para- 
bolic form  used 
by  Christ,  partly 
lor  concealing 
the  truth,  be- 
comes a  new  re- 
velation." Lange. 
c  Ro.  xvl.  25. 
"Whenever  w  e 
see  natural 
things,  let  us  ele- 
vate our  minds 
to  heavenly  re- 
alities "  Starcke, 
Osiander. 

parable  of 
the  tares 
explained 

d  Ja.  1. 18;  1  Pe. 

I.  23. 

e  Pa.  xxll.  30 :  Is. 
llii.10:  Hos.ll.  23. 
/  Ge.  lil.  15;  Jo. 
Vlli.  44:  Ac.  xlll. 
10:  1  Jo  lil.  8. 
flfEph.  11.  2;  2Th. 

II.  9—12. 

h  Is.  xvlll.  3—6; 
Joel    III.    12—15; 
Be.  xlv.  14—16. 
i  Re.  xlv.  15. 


lates,  that  "Mills  proposed  to  send  the  gospel  to  that  dark  and  heathen  laud  (Asia), 
and  said  we  could  do  it  if  we  would."  It  was  made  a  subject  of  prayer  while  the 
dark  clouds  were  passing  away,  and  the  clear  sky  breaking  out  after  the  storm. 
They  prayed  together  earnestly;  and  the  young  men  founded  a  society  the  object  of 
which  was  "to  effect  in  the  person  of  its  members  a  mission  to  the  heathen."  This 
led  to  the  formation  of  the  American  Board  of  Foreign  Missions.  Such  was  its  small 
beginning.  Five  only  assembled  at  its  first  meeting,  seven  at  its  second.  Thousands 
are  now  assembled  at  its  annual  meetings.  Its  missions  are  in  almost  all  parts  of 
the  globe.  It  has  raised  nations  from  the  lowest  forms  of  heathenism  to  Christian 
civilization. 

33,  leaven,  not  yeast  as  with  us,  but  sour  dough  suf.  decomposed  to  cause  fer- 
mentation, measure,  i-e.  the  Heb.  seah,"' or  one-third  of  ephah  (which  =  51  pints, 
i.e.  13  pints  less  than  our  bushel),  wliole,  "a  prophecy  that  this  leaven  shall  yet 
pervade  all  nations  and  purify  all  life."     Trench. 

The  leaven  illustrates: — I.  Truth  in  the  soul  operating  upon  the  whole  man — 
thought,  speech,  action;  II.  Church  in  the  world  operating  upon  the  rest  of  man- 
kind. 

Signs  of  leavening. — He  hath  an  unleavened  hand,  that  is  not  charitable;  an 
unleavened  knee,  that  is  not  humble ;  an  unleavened  tongue,  that  blasphemes ;  an 
unleavened  eye,  that  maliceth;  an  unleavened  heart,  that  securely  offendeth. 
T.  Adams. — Hoio  the  leaven  works. — A  lieutenant-colonel  was  overwhelmed  by  the 
fear  of  death  amid  the  peril  of  battle.  He  was  impressed  with  the  steadiness  of 
several  Christian  soldiers  when  under  fire.  Particularly  he  saw  a  corporal,  who, 
after  several  standard-bearers  had  been  shot  down,  seized  the  flag-staff,  and,  as  he 
bore  it  to  immediate  death,  calmly  said  to  a  comrade,  "If  I  fall,  tell  my  dear  wife 
that  I  die  with  a  good  hope  in  Christ,  and  that  I  am  glad  to  give  my  life  for  the 
country."  "I  cannot  forget  that,"  said  the  colonel:  "and  I  want  to  become  a 
Christian;  for  I  know  there  is  a  reality  in  religion." 

34 — 36.  fulfilled,  as  all  things  predicted  of  Him  were,  prophet,  Asaph.* 
multitude,  who  heard  the  parable,  but  knew  not  the  meaning,  see  v.  10.  dis- 
ciples, earnest  students  in  the  spirit,  as  well  as  diligent  hearers  of  the  letter. 
declare,  explain  the  hidden,  spiritual  meaning. 

Christ  the  revealer of  all  secrets. — "The  mysteries  wh.  fr.  all  eternity  had  been 
hid  in  God,  and  wh.  fr.  the  beginn.  of  the  world  had  been  presented  in  types  and 
prophecies,  were  at  last  revealed  by  Christ,  and  are  more  and  more  fulfilled  in  and 
by  Him.""    Quesnel. 

Nature  and  use  of  xxirables. — Krummacher  tells  how  the  wise  Nathan  learned 
the  benefit  of  parables.  He  sought  to  instruct  men  by  putting  on  coarse  garments, 
and  using  harsh  words;  but  men  ran  from  him,  and  left  him  vexed  and  alone. 
After  a  miserable  night,  he  was  led  by  the  Spirit  of  God  to  a  pomegranate-tree, 
bearing  flowers  and  fruit  at  the  same  time.  He  contemplated  it,  and  saw  the  fruit 
concealed  among  the  leaves.  Then  the  word  of  the  Lord  came  from  the  pome- 
granate-tree, saying,  "Behold,  Nathan!  thus  Nature  promises  the  delicious  fruit 
by  the  simple  flower,  and  offers  it  from  the  shade  of  the  leaves  concealing  her 
hand."  Nathan  was  cheered,  and  henceforth  taught  by  parables,  winning  many 
to  the  ways  of  truth. 

27 — 39.  Son  of  man,  Christ,  whose  word  is  the  originating  principle  of  holi- 
ness.'* good  seed,'  not  intended  to  abide  alone,  but  to  be  fruitful  and  multiply,  etc. 
tares,  hypocrites,  base  imitations.-''  enemy,^  of  both  the  sower,  and  the  good 
seed,  harvest,*  time  of  restitution  of  all  things.  Then  shall  be  manifest 
the  work  of  Christ  and  of  the  enemy,  reapers,*  "  To  men  is  assigned  the  blessed 
duty  of  being  evangelists,  messengers  of  grace ;  for  angels  is  reserved  the  awful  duty 
of  being  messengers  of  wrath."     Conder. 

TJie  reaping  time. — I.  The  fact  announced— end  of  the  world.    Its,  1,  Certainty; 

2,  Reasonableness;  3,  Importance;  4,  Grandeur.  II.  The  Figure  employed — 1, 
Human  actions  are  the  seed — prolific;    2,  Life  is  the  seed-time— sowing  deeds; 

3,  Judgment  is  the  harvest — "  To  every  seed  his  own  body."    Pulpit  Gems. 

The  field  is  the  world. — This  disordered  universe  is  the  picture  of  your  own  mind. 
"The  whole  creation  groaneth  and  travaileth  in  pain  together  until  now."  The 
world  you  complain  of  as  impure  and  wrong  is  not  God's  world,  but  your  world;  the 


Chap.  xiii.  40 — 46. 


MATTHEW. 


n 


blight,  the  dulness,  the  blank,  are  all  your  own.     The  light  which  is  in  you  has  be- 
come darkness,  and  therefore  the  light  itself  is  dark.     Robertson. 

40 — 43.  As  .  .  SO,  the  latter  is  as  certain  as  the  former;  tares  do  not  escape 
men,  nor  sliall  the  wicked  escape  God.  end  .  .  world,  this  beautiful,  yet  sinful, 
world  shall  come  to  an  end.  His  angels,"  the  Saviour  of  men,  is  the  Lord  of 
Angels,  gather  .  .  all,  detecting  and  collectmg  every  one.  offend,''  injure 
and  hinder  others,  do  iniquity,  commit  sin  themselves,  furnace  .  .  fire,'' 
terrible  punishment  to  be  represented  by  such  a  figure,  wailing  .  .  gnashing, 
intense  pain,  anguish,  remorse,  shine,"*  not  dim,  clouded,  and  eclipsed  as  here. 
sun,  their  hidden  glory  shall  beam  forth,  and  all  shall  see  and  rejoice  in  it. 

Rlgliteous  shining  as  the  sun — I.  In  unclouded  splendor;  II.  With  intense  lus- 
tre— men  cannot  look  with  unveiled  eye  at  the  sun;  III.  With  perpetual  brightness ; 
IV.  Yet  with  created  and  bestowed  glory;  V.  Receiving  and  dispensing  light,  and 
al  thai;  it  symbolizes — ^joy,  &c. 

Uie  jvorst  punishment  of  sin  is  the  wrath  to  coine. — The  pirate  Gibbs,  whose 
name  was  for  many  years  a  terror  to  commerce  with  the  West  Indies  and  South 
America,  was  at  last  taken  captive,  tried,  condemned,  and  executed  in  the  city  of 
New  York.  He  acknowledged  before  his  death  that  when  he  committed  tlie  first 
murder,  and  plundered  the  first  ship,  his  compunctions  were  severe,  conscience  was 
on  the  rack,  and  made  a  hell  within  his  bosom.  But  after  he  had  sailed  for  years 
under  the  black  flag,  his  conscience  became  so  hardened  and  blunted,  that  he  could 
rob  a  vessel  and  murder  all  its  crew,  and  then  lie  down  and  sleep  as  sweetly  at  night 
as  an  infant  in  its  cradle.  His  remorse  diminished  as  his  crimes  increased.  So  it  is 
generally.  If,  therefore,  remorse  in  this  life  is  God's  way  of  punishing  crimes,  the  more 
men  sin  the  less  He  punishes  tliem  !     How  absurd  ! 

44.  treasure,  as  money  or  jewels,  hid  .  .  field,  a  freq.  practice  in  E. 
where  investments  are  unsafe,  and  risks  fr.  thieves  numerous,  hideth,  till  the 
field  containing  the  treasure  is  his.  buyeth  .  .  field,  in  order  to  gain  a  legal 
right  to  the  treasure. 

Hidden  treasure. — I.  Treasures  of  dif.  values;  II.  Spiritual  ts.  the  most  valuable ; 
III.  The  Gospel  the  greatest  spiritual  t. ;  IV.  Its  attainment  should  lead  to  surrender 
of  inferior  t. 

Hiddeyi  treasures. — In  the  "green  room,"  at  Dresden,  where  for  centuries  the 
Saxon  princes  have  gathered  their  gems  and  treasures,  until  they  became  worth 
millions  of  dollars,  may  be  seen  a  silver  Qgg,  a  present  to  one  of  the  Saxon  queens, 
which,  when  you  touch  a  spring,  opens  and  reveals  a  golden  yolk.  Within  the  yolk 
is  a  chicken.  Press  the  wing,  and  the  cliicken  flies  open,  disclosing  a  splendid  gold 
crown,  studded  with  jewels.  Nor  is  this  all.  Touch  another  secret  spring  and  you 
find  hid  in  the  centre  a  magnificent  diamond  ring  !  So  it  is  with  every  truth  and 
promise  of  God's  Word — a  treasure  within  a  treasure.  The  more  we  examine  it,  the 
greater  riches  do  we  find.     But  how  many  neglect  to  touch  the  spring  ! 

45,  46.  merchant,  one  who  travels  by  sea  and  land  for  merchandise.  A 
travelling  jeweler,  goodly,  perfect,  without  defect,  large  size,  found  .  . 
sold  all  .  .  bought,  "  The  jewelers  of  the  E.  as  a  body,  are,  perhaps,  the 
greatest  travelers  in  the  world.  It  freq.  happens  that  they  meet  with  some  rich  and 
costly  gem,  for  the  sake  of  obtaining  wh.  they  sell  off  all  their  existing  stock,  and 
every  article  of  valuable  property  they  may  possess,  in  order  to  raise  the  purchase- 
money."     Kitto. 

TJie  Christian  as  a  merchant. — I.  The  man  and  his  calling — has  pleasure  in  his 
business.  11.  His  object,  "goodly  pearls,"  he  avoids  spm-ious  ps.,  scarce  dares 
anticipate  the  p.  of  gt.  price.  III.  His  discovery — far  surpassing  his  hopes.  IV.  His 
resolution,  willingly  surrenders  all  previous  findings  to  secure  this. 

Tlie  pearl  of  great  price. — A  wealthy  lady  of  Java,  having  been  married  to  an 
English  merchant,  came  to  reside  in  England.  Her  Scotch  nurse  being  one  day  in 
her  room,  in  broken  English  she  said  to  her — "  Nurse,  this  poor  place — poor  place! " 
"Me  look  out  of  the  window  and  see  no  woman  in  the  street  with  jewels  on.  In  my 
country  we  dig  into  hills,  and  we  get  gold  and  silver  and  precious  jewels.  You  dig 
into  your  hills,  and  get  nothing  but  stones."  The  nurse  replied,  ''  0,  yes,  madam, 
we  have  a  pearl  in  our  country — a  pearl  of  great  price."  The  lady  caught  her  words 
with  great  eagerness.  "Pearl  of  great  price!  Have  you,  indeed?  0  that  my  hus- 
band was  come  home!    He  buy  me  this  pearl !  "     "0,"  said  the  nurse,  "this  pearl 


a  Ps.  Ixviil.  17; 
cm.  20,  21;  Da. 
vil.  10. 

6  Ro.  xvl.  17 ;  Ma. 
xviii.  7. 

c  2  Pe.  li.  1—3; 
Ma.  vll.  22,  23; 
XXV.  41 ;  lii.  11, 12 ; 
Re.  xlx.  20;  xx. 
:io. 

dDa.  xii  3;  Mai. 
iil.  18;  Ma.  xxy. 
34. 

"If  there  be  a 
paradise  for  vir- 
tues, there  must 
be  a  hell  for 
crimes.  No  less 
doth  hell  contri- 
bute to  publish 
God's  o  rani  po- 
tency than  para- 
dise. The  justice 
of  the  Sovereign 
will  no  less  ap- 
pear in  the  con- 
demnation of  the 
culpable  than  in 
the  defence  o  f 
innocents."  N. 
Caus&in. 


tlie  hidden 
treasure 

The  blessings  of 
the  Gospel  ai-e  to 
many  a  hid 
treasure,  un- 
known,  u  n- 
sought. 


taerchant 
seeking: 
goodly  pearls 

An  ancient  pearl 
was  valued  by 
Pliny  at  £80,000. 
One.  as  large  as 
a  pigeon's  egg, 
was  brought  In 
1574  to  Philip  II. 
val.  at  £13,996. 
One  named  the 
incomparable,  a  s 
large'  as  a  mus- 
cadine pear,  is 
mentioned  by  De 
Boote.  One  be- 
longing to  K.  of 
Persia,  desc.  by 
Tavernier,  was 
bought  of  an 
Arab  in  1633,  and 
is  val.  at  £110,400. 
"Merchants  who 
go  fr.  one  end  of 
the  earth  to  the 
other,  and  ven- 
ture everything 
in  search  of 
worldly  gain, 
may  well  put  to 
shame  many 
Christians  who 
take  so  little  trou- 
ble for  the  sake 
of  the  Lord,  and 
of  their  own  sal- 
vation. 


78 


MATTHEW. 


Chap.   xlii.  47—56. 


"Oh,  wise  dili- 
gence! oh,  bless- 
ed dlscoyery! 
T  o  adorn  the 
body  with  pearls, 
but  to  forget  the 
pearl  of  great 
price,  will  bring 
to  shame  in  the 
day  of  j  u  d  g- 
ment."    Zeisius. 


the  net  cast 
into  the  sea 

Ma.  iv.  19;  Lu. 
V.  10 :  Ps.  Ixv.  7. 
Be.  s.vii.  15. 
"In  the  net  of 
the  Divine  Word 
souls  are  drawn 
from  depths  of 
error  and  sin 
unto  faith  and 
blessedness." 
Starcke. 

"  Bad  fishes,  or 
hypocrites,  will 
be  found  even  in 
the  holiest  as- 
semblage .  .  The 
net  is  still  in  the 
sea."    Hedinger. 


things  new 
and  old 

1  Co.  xll.  7;  Ac. 
xviii.  24.  25 ;  2  Co. 
lii  6;  Tit.  1.  9;  1 
Ti.  iv.  13—16. 

"Everything  con. 
with  the  K.  of 
heaven  is  at  the 
same  time  old 
and  new."  Gcr- 
lach. 

"The  living  trea- 
8  u  r  y  contains 
old,  and  is  ever 
sending  forth 
new  treasures." 
Lange. 

questions 

concerning 

Jesus 

a  Mk.  Iv.  35. 
b  Mk.  vi.  1;   Jo. 
Iv.  43;  Lu.  iv.  23, 
24. 

"Carnal  men 
look  at  the  out- 
w  a  r  d  appear- 
ance, and  this 
state  of  mind 
repels  them  fr. 
the  Son  of  God, 
app  in  form  of  a 
servant."  Ger- 
lach. 

c  Supposed  Letter 
of  PubJius  Lentu- 
tus  to  the  Roman 
Senate  [prob.  not 
genuine, but  may 
reprosout  some 
ancient  tradi- 
tions]. 


is  not  to  wear.  It  is  not  to  be  had  in  the  way  you  think.  It  is  a  ]}recious  pearl, 
indeed.  They  who  have  it  are  at  peace,  and  have  all  they  wish  for."  "Indeed," 
said  the  lady,  "what  can  this  pearl  be?"  "The  pearl, "said the  nurse,  "is  the  Lord 
Jesus,  who  said  that  He  came  into  the  world  to  save  sinners.  All  who  truly  receive 
this  saying,  and  have  Christ  in  their  hearts  as  the  hope  of  glory,  have  that  wlrich 
makes  them  rich  and  happy,  whatever  else  they  want;  and  so  precious  is  Jesus  to 
them,  that  they  count  all  things  but  loss  for  the  excellency  of  the  knowledge  of  Him." 
It  pleased  God  to  bless  the  nurse's  words.  Her  mistress  got  a  believing  view  of 
Christ,  in  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge ;  and  this  world's 
gems  ceased  to  shine  and  attract,  just  as  the  stars  lose  their  brightness  before  the 
morning  sun. 

47 — 50.  net,  gospel  ministrations,  cast,  prayerfully,  on  right  side  of  the 
ship,  sea,  of  humanity,  every  kind,  nation,  and  even  of  the  false  with  the  true. 
good  .  .  bad,  examination  of  all,  approbation  of  good,  rejection  of  bad.  (For 
note  on  49,  50,  see  40,  41.) 

The  net  cast  into  the  sea. — I.  The  sea — the  whole  world;  II.  The  net — the  entire 
church;  III.  The  draught  of  fishes — the  whole  kingdom  of  heaven.  Separation  of 
clean  fr.  unclean. — I.  Not  done  precipitately — only  when  the  net  is  full;  II.  Nor 
tumultuously — they  sit  down;  III.  But  carefully — the  good  into  vessels;  IV.  Decis- 
ively— bad  cast  away;  V.  Universally. 

Successful  preaching. — "Don't  you  know,  young  man,"  said  an  aged  minister, 
in  giving  advice  to  a  younger  brother,  "that  from  every  town,  and  every  village, 
and  every  little  hamlet  in  England,  there  is  a  road  to  Loudon  ?"  "Yes,"  was  the 
reply.  "So,"  continued  the  venerable  man,  "from  every  text  in  Scripture  there  is 
a-road  to  the  metropolis  of  Scripture:  that  is,  Christ.  And  your  business  is,  when 
you  get  a  text,  to  say,  '  Now  what  is  the  road  to  Christ  ? '  and  then  preach  a  sermon 
running  along  the  road  towards  the  great  metropolis,  Christ." 

51,  52.  Have  ye,  while  I  have  spoken,  understood,  seen  their  moral 
import  and  spiritual  significance,  scribe,  teacher  or  preacher,  instructed. 
JRev.  "who  hath  been  made  a  disciple  to."  treasure,  precious  things  of  doctrine, 
etc. ;  stored  in  mind  and  memory,  new,  of  fact,  illustration  and  application,  old, 
of  truth,  doctrine. 

A  ready  scribe.  I.  The  subject  of  his  study.  II.  His  proficiency  in  Divine 
knowledge.  III.  The  means  of  his  proficiency:  1.  Diligent  research;  2.  Daily 
meditation;  3.  Devout  breathings. 

"  Tliey  say  unto  him,  Yea.''  "Not  that  we  are  to  sui)pose  they  understood  the 
things  to  their  summits  and  their  depths.  Who  even  yet  has  thus  exhausted  or  com- 
prehended them?  But  they  saw  light  streaming  through  them.  It  was  light  from 
heaven;  it  would  increase."    Morison. 

53 — 56.  departed  thence,  to  other  side  of  lake."  country,  Nazareth. * 
works,  miracles,  mother  .  .  Mary,  fr.  no  mention  of  Joseph,  it  is  prob. 
that  he  was  now  dead. 

Prejudices  against  CJiristianity. — I.  Want  of  proper  faith ;  (1)  In  the  power  of  God ; 
(2)  In  humanity ;  (3)  In  miracles  of  hist. ;  (4)  In  the  deei)er  recesses  of  our  own  inner 
life.  II.  Yet  must  confess  that  the  wisdom  and  works  of  Christ  are  mysterious  and 
inexplicable. 

The  Cai-penter's  Son. — "There  appeared  in  these  days  a  man  of  great  virtue, 
named  Jesus  Christ,  who  is  yet  among  us;  of  the  Gentiles  accepted  for  a  prophet  01 
truth:  but  His  disciples  call  Him  the  Son  of  God.  He  raisetli  the  dead,  and  cureth 
all  manner  of  disease.  A  man  of  stature  somewhat  tall  and  comely,  with  a  very 
reverend  countenance,  such  as  the  beholder  must  both  love  and  fear.  His  hair  the 
color  of  a  chestnut  full  ripe,  plain  to  the  ears,  whence,  downward,  it  is  more  orient, 
curling  and  waving  about  His  shoulders.  In  the  midst  of  His  forehead  is  a  seam  or 
partition  of  His  hair,  after  the  manner  of  the  Nazarites;  forehead  plain  and  very  deli- 
cate; His  face  without  spot  or  wrinkle,  beautiful,  with  a  lovely  red;  His  beard  thick, 
in  color  like  His  hair,  not  over  long;  His  look  innocent  and  mature;  His  eyes  gray, 
quick,  and  clear.  In  reproving.  He  is  terrible;  in  admonishing,  courteous  and  fair- 
sjjoken ;  i)leasant  in  conversation,  mixed  with  gravity.  It  cannot  be  remembered 
that  any  have  seen  Him  laugh,  but  many  have  seen  Him  weep;  in  proportion  of  body 
most  excellent;  His  hands  and  arms  delectable  to  behold;  in  speaking,  very  temper- 
ate, modest,  and  wise;  a  man  of  singular  beauty,  surpassing  the  children  of  men."" 


Chap.  xiv.  I— 9- 


MATTHEW. 


•79 


57,  58.  offended,"  "  familiarity  breeds  contempt."  Ought  they  not  rather  to 
have  been  proud  of  then-  great  countryman  ?  without  honour,  save,  a  true  pro- 
phet shall  have  honor  somewhere,  unbelief,  *  "God  cannot  do  anything  unwise, 
wrong,  or  at  variance  with  His  own  declarations." 

TJie  Prophefs  honor. — The  saying  of  Jesus:  I.  An  extenuation;  II.  A  reproof. 
Jesus  rejected  in  His  own  city:  this  a  prelude  to  His  rejection  by  the  people. 

Unbelief  a  hindrance. — An  empty  vessel  capable  of  holding  water,  if  tightly 
corked,  none  can  enter  it,  though  water  is  poured  upon  it  in  great  abundance;  nay, 
it  may  be  thrown  into  the  sea,  and  still  remain  empty.  So  it  is  with  our  hearts. 
Unbelief  closes  them  so  that  the  water  of  life  cannot  fill  them,  however  abundantly 
it  may  be  poured  upou  and  around  us. 


CHAPTER  THE  FOURTEENTH. 

I,  2.  Herod,"  H.-Antipas,  s.  of  H.  the  Great,  who  bequeathed  to  him  the  gov. 
of  Galilee  with  Persea.'^'  Tetrarch  =  ruler  of  a  fourth  part  of  his  father's  domin- 
ions. "King,"  of  V.  9,  being  a  " courtesy "  title,  servants,  courtiers.  Bap- 
tist, H.  was  superstitious  and  conscience  stricken,  therefore,  to  him  it  seemed 
that  no  ordinary  man  could  do  such  works  as  Jesus  did.  He  had  good  evidence 
fJiai.  the  works  were  wrought. 

Power  and  weakness  of  the  sinner  as  ill.  by  Herod. — I.  His  power. — 1.  Allowed 
to  reach  regal  authority;  2.  To  murder  a  servant  of  God  for  doing  what  was  riglit. 
II.  His  weakness;  a  slave  1.  To  his  own  lusts;  2.  To  public  sentiment;  3.  To  his 
own  conscience.  Br.  Thomas. — Miseries  of  a  guilty  conscience. — I.  Conscience  is 
no  resi^cter  of  persons;  11.  A  guilty  conscience  possesses  a  retentive  memory;  III. 
Is  exposed  not  only  to  real,  but  to  imaginary  woes;  IV.  Will  torment  a  man  in  spite 
of  all  his  intellectual  theories,  and  all  the  articles  of  his  religious  creed.     Homilist. 

The  voice  of  conscience. — "The  voice  of  an  evil  conscience  is  not  one  evil  in  par- 
ticular, but  a  multitude  of  evils.  It  is  a  barking  hell-hound,  a  monster  vomiting  lire, 
a  raging  fury,  a  tormenting  devil.  It  is  the  nature  and  quality  of  a  guilty  conscience 
to  flee  and  be  terrified,  even  when  all  is  well,  and  when  prosperity  abounds,  and  to 
change  such  prosperity  into  danger  and  death."    Luther. 

3 — 5.  Herod,  who  had  mar.  a  dau.  of  Aretas,  K.  of  Arabia,  prison,  fortress 
of  Machajrus  in  Per^a.  Herodias,  granddau.  to  H.  the  Great,  hence  niece  to  H. 
Antipas  and  to  her  husb.  Philip,  not  lawful,  his  wife,  and  her  husb.  being  yet 
alive,  death,  as  Herodias  desired,  multitude,  H.  was  not  very  popular  with 
his  own  subjects. 

Sketch  of  a  demoralized  court — 1.  Hypocritical  religiosity;  2.  Dissolute  man- 
ners; 3.  Poor  statecraft;  4.  Luxurious  festivities;  5.  Bloody  donations  and  pay- 
ments.    Lange. 

Herod,  a  man  governed  by  fear: — I.  He  is  an  example  of  how  cowardice, 

SUPERSTITION,   AND  CRUELTY  NATURALLY  GO  TOGETHER.       1.    Fear  Of  hiS  bad  Wife  IcadS 

him  to  imprison  John.  2.  Fear  of  the  multitude  stays  him  from  killing  him.  3. 
Fear  of  his  oath  and  fear  of  ridicule  drive  him  to  carry  out  a  vow  which  it  was  wicked 
to  make,  and  tenfold  more  wicked  to  keep.  4.  Fear  of  a  bad  conscience  makes  him 
tremble  lest  Jesus  should  prove  to  be  John  risen  from  the  dead  to  trouble  him.  J.  P. 
Norris. — Moral  cowardice. — "  Oh,  how  uncomely  a  sight  it  is  ! — a  bold  sinner  and  a 
fearful  saint;  one  resolved  to  be  wicked,  and  a  Christian  wavering  in  his  holy  course; 
to  see  guilt  put  innocency  to  flight,  and  hell  keep  the  field,  impudently  braving  it  with 
displayed  banners  of  open  profaneness,  and  saints  to  hide  their  colors  for  shame,  and 
run  from  them  for  fear,  who  should  rather  wrap  themselves  in  chains,  and  die  u])on 
the  place,  than  thus  betray  the  glorious  name  of  God,  by  which  they  are  called,  to  the 
scorn  of  the  uncircumcised."     Gurnall. 

6 — 9.  when,  H.  being  at  Machserus,  on  his  way  to  meet  Aretas,  with  whom  he 
was  at  war  through  his  ill-treatment  of  his  wife,  kept,  with  much  state.  <=  daugh- 
ter, Salome,-'"  aft.  mar.  to  her  gt.  uncle  Philip?  (Tetrarch  of  Itursea),  and  aft.  10  her 
cousin  Aristobulus.  danced,'' dancing  girls  com.  in  E.  promised  .  .  oath, 
not  an  uncom.  thing  with  despots  in  E.*  before,  hence  there  was  a  plot  bet.  the 
mother  and  daughter,  until  now  only  in  part  revealed  to  latter.-'  before  instructed, 
R.  V.  "put  forward  by."  charger,  a  large  dish,  oath's  sake,*  it  were  a  less  sin 
to  break,  than  to  keep  it.    them     .     .    sat,  who  were  witnesses  of  his  promise. 


a  Mk.  vl.  3:  Ps. 
xxii.  6;  Is.  liii.  3. 
b  Mk.  vl.  5,  6; 
He.  ill.  18,  19. 
"Novelty  causes 
the  imagination 
to  add  much  to 
objects  of  terror, 
while  things 
really  fearful 
lose  their  effect 
by  familiarity." 
Flutarch. 


Herod  Anti- 
pas  liears  of 
Jesus 

c  Lu.  xxlil.  6 — '2. 
d  Jos.  Antiq.  xvii. 
8,  1,  i. 

"Superstition 
renders  a  man  a 
fool,  and  scepti- 
cism makes  him 
mad."  Fielding. 
"Religion  wor- 
ships God,  while 
superstition  pro- 
fanes that  wor- 
ship."    jSensca. 

The  sup  ersti- 
tious  terror  of  a 
c  onsclence 
stai  n  e  d  with 
guilt  is  stronger 
than  his  scepti- 
cism as  a  Sad- 
ducee     Pluinptre. 

John  the 
Baptist  im- 
prisoned and 
beheaded 


Lu. 


Mk.  vi.  17; 
ill  9,  .0. 
"We  cannot  too 
strongly  attack 
superstition,  wh 
is  the  disturber 
of  society :  nor 
too  highly  res- 
pect religion,  wh. 
is  the  support  of 
it."     Housseaa. 

A  minister  with- 
out boldness  is 
like  a  smooth 
file,  a  knife  with- 
out an  edge,  a 
sentinel  that  is 
afraid  to  let  off 
his  gun.  Gurnall. 

dancing 

e  Mk.  vl.  21. 

f  Jos.  Ant.  xviii. 

"5,  i. 

g  Lu.  iii.  1. 

k  Paxton,  1   450  //",• 

a  i32\  Kittn.  Daily 

Bib.  Ill  viii.  324. 

i  Kitto,  I'ict.  Bib. 

in  loc. 

}  Mk.  vl.  24. 

fc  Ecc,   V.   2;  Ju. 

xl.  31—34. 


80 


MATTHEW. 


Chap.  xiv.  lo — lO. 


A.D.  29. 

"  R  a  s  li  oaths, 
whettier  kept  or 
broken,  fre- 
quently  produce 
guilt."      Johnson. 

"It's  a  hard 
world.neighbors, 
if  a  man's  oath 
must  be  his  mas- 
ter."    Dryden. 

"Unheedful  vows 
may  heedf  uUy  be 
broken."  Shakes- 
peare. 

As  apothecaries 
cover  their  pills 
with  some  sweet 
substance,  to 
make  them  go 
down  easier:  so 
the  devil,  under 
the  sport  and 
pleasure  of 
dances,  maketh 
men  to  swallow 
lustful  desires ; 
and  it  they  pro- 
ceed to  no  greater 
Iniquity,  yet  this 
is  a  m  or tal 
wound  to  the 
soul,  accursed  In 
the  sight  of  God." 
CawXray. 

"  Like  most  weak 
men,  Herod  fear- 
ed to  be  thought 
weak." 

Charger,   a  disk 
capable  of  hold- 
ing a  heavy  load 
or  charge, 
a  Ac.  viii.  2. 

"A  charger,  or 
groat  platter, 
wherein  meat  is 
carryed."  Barel, 
Alvearie. 

"  Sins  are  gre- 
garious, and  a 
solitary  sin  is 
more  seldom 
seen  than  a  sin- 
gle swallow." 

h  Mk.  vi.  30,  31. 
c  Lu.  Ix.  10,  Jos. 
Anliq.  xviil.  2,  1. 
Wars  11.  9,  1. 
dcf.  Mk.  vl.  45; 
Jo.  vi.  17;  xli.  21; 
but  see  Thomson, 
Land  anil  Bk.  180. 
e  Mk.  vi.  33. 
/  "  It  were  as  Ira- 
possible  we 
should  want 
help,  as  that 
Thou  shouldest 
want  power  and 
mercy."  Bishop 
Hall. 

feeding:  the 
five  thousand 

g  Jo.  vl.  6 — 7. 
h  Jo.  vi.  8,  9. 
iNu.  xl.  23;  1  K. 
xvll.  10—16;  2  K. 
iv.  1—7,  42—14. 


Sad  2)0ftraiture  of  the  world  and  its  pomp. — 1.  Its  religion  and  its  theology; 
2.  Pretended  liberty,  and  its  love;  3.  Its  works  and  its  feasts;  4.  Interest  in  the 
beautiful  and  its  art;  5.  Its  oaths  and  its  scrupulous  honor. 

A  protest  against  dancing. — Religious  objections  to  dancing  have  little  weight 
with  many  who  are  coveting  a  worldly  position ;  but  possibly  the  opinion  of  a  sensi- 
ble man,  who  does  not  look  at  the  matter  in  its  religious  bearings,  may  carry 
greater  influence.  The  editor  of  the  New  York  Evening  Gazette,  which  has  a  high 
literary  spirit,  says:  "We  have  no  objection  to  dancing.  For  young  people  it  is  a 
very  delightful  and  sensible  recreation.  It  is  a  better  thing  for  children  than  the 
stupid  games  which  range  from  'loto'  to  'blind  man's  bull'.'  It  is  a  beautiful  and 
cheerful  exercise,  and  in  many  ways  a  beneficial  pastime.  But  for  mixed  companies 
of  grown  people,  we  abominate  it.  Ladies  may  like  it — some  of  them  evidently  do 
like  it.  And  yet,  even  they  must  at  times  pine  for  the  higher  enjoyment  of  pleasant 
conversation,  which  is  now  so  completely  exiled  from  New  York  society.  Dancing 
is  the  order — and  the  nuisance — of  the  day.  There  is  too  much  of  it  All  sensible 
men  and  women  are  tired  of  it.  We  want  conversation  in  its  place." — The  influence 
of  ifomen  on  kings. — A  princess  of  the  house  of  Bourbon,  on  being  asked  why  the 
reigns  of  queens  were,  in  general,  more  prosperous  than  the  reigns  of  kings,  replied, 
"Because,  under  kings,  women  govern;  under  queens,  men." 

lO — 13.  sent,  forthwith,  beheaded,  a  sudden,  violent,  unjust,  but  not  neces- 
sarily miserable  death,  prison,  contrast  the  scene  in  the  state  apartments  and  in 
the  dungeon,  given  .  .  daughter  .  .  mother,  what  more  ghastly 
present  fr.  a  dau.  can  be  conceived?  Disciples,  John's,  took  .  .  body," 
wh.  was  perh.  cast  out  unburied;  or  prob.,  through  fear  of  the  multitude,  handed 
to  John's  friends  with  feigned  tenderness  and  regrets. 

TJiey  went  and  told  Jesus. — 1.  Human  sorrow  must  speak;  2.  Will  speak  to  the 
tried  friend.     Go  and  tell  Jesus  your  doubts,  fears,  sins,  sorrows. 

To-day  John  speaks  to  us,  his  example  has  cheered  our  souls.  Dead!  no,  in  the 
cause  which  he  has  served  nothing  is  useless,  and  if  the  most  obscure  devotion  does 
not  lose  its  recompense,  what  will  be  the  recompense  of  a  martydom  such  as  his? 
Dead!  but  is  that  dying,  to  go  to  rejoin  those  who  were  witnesses  of  God  on  earth. 
"Let  me  die  the  death  of  the  righteous."  E.  Bersier,  D.D. — "The  dead  do  not 
need  us,  but,  forever  and  forevermore,  we  need  them."    Pres.  Garfield. 

13,  14.  departed,  with  the  twelve.*  desert  .  .  apart,  nr.  Bethsaida,*' 
on  the  E.  side  of  Jordan  (there  was  prob.  another  B.<^  on  W.  side  of  Lake),  heard, 
and  saw  them  departing.*     compassion,  seeing  their  number  and  state./ 

Different  estimates  of  blood  of  ^jropheis. — 1.  "By  the  wicked  and  their  blind 
instruments;  2.  By  vain  people;  3.  Faithless  disciples;  4.  Lord  Himself.  .  .  Christ's 
suffering  in  His  martyrs.  How  moral  abhorrence  drives  the  Lord  across  the  wide 
sea,  and  far  into  the  wilderness."    Lange. 

A  qualification  for  a  jyhysician. — A  surgeon  of  the  army  said,  "  I  never  felt  the 
need  of  being  a  Christian  so  much  as  at  the  battle  of  Chickamauga.  A  number  of 
men  were  brought  into  a  tent  where  we  were  amputating  limbs,  and  probing 
wounds.  Examining  the  hurts  of  one  poor  fellow,  I  was  obliged  to  tell  him  he 
could  live  but  a  few  minutes.  He  turned  and  looked  to  me:  'Surgeon,  are 
you  a  Christian  ?'  I  had  to  confess  I  was  not.  'Is  there  no  Christian  here  ?'  No 
one  responded.  '  I  want  some  Christian  to  pray  with  me  before  I  die.'  'Are  you 
a  Christian  ? '  I  inquired.  '  Oh,  yes,  sir!  I  am  a  Christian ;  but  I  should  so  love  to 
have  some  one  pray  with  me  before  I  go  away  to  be  with  Jesus  !  O  surgeon  !  won't 
1J0U  pray  ? '  The  pleading  of  the  dying  man  was  more  than  I  could  resist.  I  knelt 
down  beside  him,  and  offered  up  a  heartfelt  prayer  to  God.  I  don't  know  much 
about  such  things,  but  that  prayer  has  had  a  most  marked  influence  on  my  life  ever 
since.     The  soldier  died  in  a  few  minutes  after  its  close." 

15 — 18.  evening,  there  were  two  evenings  ace.  to  Jewish  reckoning.  1.  Fr. 
ab.  three  p.m.,  when  the  sun  declined;  2.  Fr.  sunset.  This  one  was  thej^r*^,  or 
afternoon,  time  .  .  past,  for  the  multitude  to  disperse  and  seek  food,  buy 
.  .  victuals,  Jesus  had  first  suggested  the  dif.»  Jesus  said,  they  having 
prob.  considerea  the  dif.  but  seeing  no  way  of  meeting  it.  give  .  .  eat,  this  to 
excite  inquiry  and  attention,  loaves  .  .  fishes,  wh.  a  lad  had  in  charge.* 
bring    .     .    me,*  the  act  of  bringing,  etc.,  would  cause  the  greater  attention. 


Chap.  xiv.  19—87. 


MATTHEW. 


81 


The  Lord  gives  everything  in  His  kingdom. — 1.  Healing;  2.  Teaching;  3.  Pro- 
vision. 

Providential  sujjply  of  food. — Bishop  Bascom  was  preaching,  on  one  occasion, 
in  a  cabin  which  was  at  once  church  and  dwelling.  In  the  verj^  midst  of  his  sermon, 
his  host,  who  sat  near  the  door,  suddenly  rose  from  his  seat,  snatched  the  gun 
from  its  wooden  brackets  upon  which  it  laj'  against  the  joist,  went  hastily  out,  fired 
it  off,  and  returning,  put  the  gun  in  its  place,  and  quietly  seated  himself  to  hear  the 
remainder  of  the  sermon.  After  service  was  ended,  Bascom  inquired  of  the  man  the 
meaning  of  this  strange  conduct:  "  Sir,"  said  he,  "we  are  entirely  out  of  meat;  and 
I  was  perplexed  to  know  what  we  should  give  you  for  dinner,  and  it  was  preventing 
me  from  enjoying  the  sermon,  when  God  sent  a  flock  of  wild  turkeys  this  way.  I 
happened  to  see  them,  took  my  gun,  and  killed  two  at  a  shot.  My  mind  felt  easy, 
and  I  enjoyed  the  remainder  of  the  sermon  with  perfect  satisfaction." 

19 — 21.  sit  down,  in  companies,"  for  easy  distribution  of  food,  and  for  correct 
estimate  of  numbers,  blessed,  ace.  to  Jewish  custom.*  gave  .  .  disciples 
.  .  multitude,  no  scrambling,  decently  and  in  order,  also  to  teach  mutual  de- 
pendence and  help,  filled,  no  scanty  meal;  enough  for  each  and  all.  took 
.  .  fragments,  God's  gifts  economized.  The  miracle  proved,  beside,  there 
must  have  been  ab.  ten  thousand  in  all. 

Shut  up  your  bread-corn  in  a  granary,  and  though  it  may  not  rot,  it  cannot  grow; 
but  strew  it  abroad  over  the  furrows  of  the  ground,  and  it  will  swell  into  a  harvest. 
Lock  up  your  piece  of  silver  or  gold,  and  it  is  no  better  than  dead;  but  send  it  out 
into  the  world's  free  commerce,  and  the  rusty  solitary  shall  become  a  glittering  host. 
L.  N.  Prothingham. 

22,    23.    constrained,   as  unwilling  to  leave  Him."    sent    .    .    away, 

thoughtfully  anxious  that  bef.  night  they  might  be  at  home,  pray,**  example  of 
secret  prayer,  evening,  the  second  evening,  see  on  v.  15.  alone,  and  continued 
till  past  midnight. 

Secret  iwayer. — I.  The  holiest  life  needs  times  of  prayerful  repose;  II.  The 
busiest  life  can  secure  them ;  III.  The  usefulness  of  life  increased  by  them. 

Tlie  -praying  place. — "  The  Hottentots  generally  have  no  private  chamber  in  their 
houses  where  they  can  retire  for  private  devotions ;  consequently  they  go  to  the  bush 
for  that  purpose.  Individuals  may  be  observed  resorting  to,  or  returning  from,  their 
'praying  place,'  as  they  call  it,  at  almost  every  hour  of  the  day;  but  to  take  a  walk 
round  the  institution  about  ten  o'clock  in  the  evening,  or  four  o'clock  in  the  morn-ng, 
would  be  sufficient  to  move  any  one.  Each  Hottentot  had  his  own  '  praying  place ' 
at  a  little  distance  from  that  of  his  neighbor,  and  some  of  them  are  visited  so  fre- 
quently, that  there  is  actually  a  beaten  path  leading  to  the  spot."  Bev.  E.  Williams, 
Missy,  in  S.  Africa. — Sir  John  Mason,  who  had  been  a  privy  councillor  to  four  suc- 
cessive monarchs,  and  was  connected  with  the  most  important  transactions  of  the 
state  for  thirty  years,  in  the  evening  of  his  life  declared,  "Were  I  to  live  again,  I 
would  exchange  the  court  for  retirement,  and  the  whole  life  I  have  lived  in  the  palace 
for  one  hour's  enjoyment  of  God  in  my  closet.  All  things  now  forsake  me,  except 
ray  God,  my  duty,  and  my  prayers." 

24 — 27.  midst  .  .  sea,  at  three  miles' fr.  shore,  contrary,  so  opposed 
that  they  toiled  in  rowing./  fourth  watch,  betw.  3  and  6  a.m.  went  .  . 
them,  to  succor,  spirit,  phantom,  to  them  it  seemed  impossible  that  any  man 
could  walk  on  the  yielding  water,  straightway,  promptly  to  allay  their  fear.  !■ 
.     .     afraid,  they  would  recognize  His  voice,  and  be  reassured. 

No  fear  vith  Christ. — That  presence — I.  Dispels  fear;  II.  Inspires  joy;  IH. 
Secures  safety. 

The  Divine  coming  unrecognized. — It  often  happens  that  the  coming  of  Christ  to 
His  disciples  for  their  relief  is  that  which  frightens  them  most,  because  they  do  not 
know  the  extent  of  God's  wardrobe ;  for  I  think  that  as  a  king  might  never  wear  the 
same  garment  but  once,  in  order  to  show  his  riches  and  magnificence,  so  God  comes 
to  us  in  all  exigencies,  but  never  twice  alike.  He  sometimes  puts  on  the  garments 
of  trouble ;  and  when  we  are  calling  upon  Him  as  though  He  were  yet  in  heaven. 
He  is  walking  by  our  side ;  and  that  from  which  we  are  praying  God  to  deliver  us  is 
often  but  God  Himself.  Thus  it  is  with  us  as  with  children  who  are  terrified  by  their 
dreams  in  the  night,  and  scream  for  their  parents,  until,  fully  waking,  behold  they 
are  in  their  jjarents'  arms  !     H.  W.  Beecher, 


"  Infinite  riches 
of  Christ  even 
when  a  fugitive 
.  .  .  the  wicked- 
ness of  Herod 
could  not  embit- 
ter the  heart  of 
Christ."  Lange. 
"God  can  nour- 
ish those  who 
have  many  chil- 
dren, quite  as 
readily  as  those 
who  have  none." 
Cranmer. 

Mk.  vi.  35 ;  Lu.  Ix. 
12;  Jo  vi.  1. 
a  Lu.  is.  14;  Mk. 
vi.  40. 

6  "Blessed  be 
Thou,  O  Lord  our 
God,  the  King  of 
the  world,  who 
hast  produced 
this  food  fr.  the 
earth."  Jalm,  § 
145. 

"An  unthankful 
man  not  only 
seems  to  steal 
God's  gifts,  but 
he  robs  himself 
of  their  best 
sweetness."  Jew- 
ish Proverb. 

Jesus  walking 
on  the  sea 

c"Nor  do  we  pro- 
perly and  fully 
obey  God,  e  cept 
by  simply  follow- 
ing His  com- 
mand, however 
it  maybe  opposed 
to  our  way  of 
thinking."  Cal- 
vin. 

dMk.  i.  35-;  Lu.  v. 
16;  vi.  1_;  ix.  28, 
^9;  Jo.  si.  41,  42; 
xvii.  1;  He.  v. 
7—9. 

"Prayer  purifies ; 
it  is  a  self-preach- 
ed  sermon." 
Richter. 

"Pray  to  God  at 
the  tjeginning  of 
thy  works,  that 
thou  maystbring 
them  to  a  good 
concl  us  ion. " 
A'enophon. 
Christ  stands  on 
the  eternal 
mountain, 
watching  and 
intercedln  g, 
while  the  ship. 
His  church,  la- 
bors across  the 
sea  of  time.  Tke 
Church. 
e  Jo  vl  19. 
/  Mk  vi  4S. 
Watch :  the  night 
betw  sunset  and 
sunrise,  was  anc. 
div.  Into  3  ws., 
first,  middle,  and 
morning  w  (Lam. 
li.  19;  Ju.  vii.  19, 


82 


MATTHEW. 


Chap.  xlv.    a8— 36. 


A.  D.  29. 

Ex.  xiv.  24;  1  S. 
xi.  11).  Under 
Eoms.  the  Jews 
adopted  Rom. 
div.  into  4  ws. 
(c/.  Mk.  xill.  35) 
ea.  ol  3  hours. 

Peter  on  the 
water 

That  which  is 
often  asked  o  f 
God,  is  not  so 
much  His  will 
and  way,  as  His 
approval  ot  our 
way.  S.  F.  Smiley. 
•'  Man's  extrem- 
ity is  God's  ojj- 
portunity.  .  .  . 
"  New  wants  will 
bring  fresh  help 
and  fresh  experi- 
ences." J.  hall. 
"The  heart  of 
man  is  unstable 
— now  bold,  now 
fearful."  Hedin- 
ger. 

"The  gracious 
help  of  Christ 
comes  always  at 
the  right  m  o  - 
ment.  J.  Hall. 
"Fear  Is  often 
concealed  by  a 
show  of  daring." 
ittcan. 

"Fear  is  the  tax 
that  conscience 
pays    to    guUt." 

Stive.ll. 

a  Ma.  Till.  29;  iv. 
3;  iii.  17.  De 
WetU  cf.  Jo.  i.  49. 
"  The  church  is 
like  a  ship  in  the 
midst  of  the  sea : 
if  Jesus  beabsent 
there  is  only 
misery  and 
temptation.  " 
Quesnel. 

"  Christ  the  won- 
der-worker, 
whom  even  the 
wind  and  waves 
obey."  Zeisius. 
Peter  tried  to 
m  a  k  e  a  grand 
thing  ot  it:  he 
had  to  come  back 
to  the  simple, 
humble  cry,  and 
the  grasping  of 
his  Saviour's 
outstretched 
hand.     Expos.  B. 

Getmesaret 

h  Mk.  vl.  53. 
c  "Of  marvellous 
beauty  and  ex- 
ceeding frultful- 
ness"  Jos.  Wars, 
til.  9.  8.  Now 
waste  and  "pre- 
eminently fruit- 
ful in  thorns." 
Thomson,  Land  and 
Book, 
d  Jo.  xxl.  25. 


28 — 30.  Peter,  with  characteristic  forwardness  and  impetuosity,  if  .  . 
thou,  wh.  P.  doubts  not.  come,  by  a  word,  testing  P.'s  faith  and  courage. 
walked,  upheld  by  power  of  Jesus  in  recognition  of  his  faith,  afraid  .  .  sink, 
allowed  to  sink  on  the  beginning  of  fear,  save,  "strong  faith  overcomes,  even 
weak  faith  saves." 

77ie  sinking  disciple. — The  action  of  Peter  shows — 1.  the  worthlessness  of  a  faith 
that  is  merely  impulsive;  2.  of  a  faith  that  looks  to  circumstances  rather  than  to 
Christ;  3.  the  worth  of  a  faith  that  looks  to  Christ. 

A  Cornish  minister  was  preaching  one  day  to  a  congregation  in  which  were  several 
sailors  who  had  just  escaped  shipwreck.  He  spoke  of  the  sinner's  danger,  and  in- 
troduced the  figure  of  the  drowning  sailor,  grasping  eagerly  at  any  fragments  of  the 
wreck;  then  presented  Christ  as  the  sure  plank,  exclaiming,  "  This  plank  bears!" 
Fourteen  years  after,  that  minister  was  called  to  the  bedside  of  a  dying  stranger 
who  w'as  converted  by,  and  now  with  his  latest  breath  testified  to,  the  glorious 
truth,  "  This  plank  bears  ! " — Lord,  save  me. — A  minister  asked  the  maid  at  an  inn 
in  the  Netherlands,  if  she  prayed  to  God.  She  replied,  "  She  had  scarce  time  to  eat, 
how  should  she  have  time  to  pray  ?"  He  promised  to  give  her  a  little  money,  if,  on 
his  return,  she  could  assure  him  she  had  meanwhile  said  three  words  of  prayer,  night 
and  morning.  Only  three  words  and  a  reward,  caught  her  promise.  He  solemnly 
added,  "Lord,  save  me!"  For  a  fortnight  she  said  the  words  unmeaningly;  but 
one  night  she  wondered  what  they  meant,  and  why  he  bade  her  repeat  them.  God 
put  it  into  her  heart  to  look  at  the  Bible,  and  see  if  it  would  tell  her.  When  the 
good  man  went  back,  he  asked  the  landlord  for  her,  as  a  stranger  served  hira. 
•'  Oh,  sir  !  she's  got  too  good  for  my  place,  and  lives  with  the  pastor  ! "  So  soon  as 
she  saw  the  minister  at  the  door,  she  cried,  "Is  it  you,  you  blessed  man?  I  shall 
thank  God  through  all  eternity  that  I  ever  saw  you;  I  want  not  the  money,  I  have 
reward  enough  for  saying  those  words  ! " 

31—33.  immediately,  prompt  reply  to  prayers  of  faith,     little  faith,  P. 

thought  his  faith  was  very  great,  doubt,  aft.  such  a  profession  of  courage,  they, 
Jesus  still  holding  P.  by  hand,  ceased,  Lit.  "  grew  weary."  son  .  .  God, 
first  time  Jesus  so  called  by  men." 

Christ  walking  on  the  sea,  a  prelude  to  hist,  of  sufferings  and  resurrection :  I. 
Christ  separated  by  people  fr.  His  disciples;  II.  Lost  to  view  in  darkness  of  night  on 
the  other  shore;  III.  Disciples  driven  fr.  Him,  and  toiling  in  sorrow  and  need;  IV. 
Miraculous  re-appearance — fear  and  joy.     Lange. 

Christ  at  the  helm. — A  voyager  who  had  been  several  days  storm-tost  on  a  danger- 
ous coast,  as  his  ship  was  about  to  pass  a  point  of  even  greater  danger,  hesitated  to 
go  to  his  stateroom,  lest  the  sailors  should  fail  of  their  duty,  through  weariness,  and  the 
ship  be  wrecked.  Having  expressed  his  fear  to  the  captain,  he  said,  "  You  need  not 
fear :  I  shall  stand  at  the  helm."    So  Jesus  says  to  every  timid  soul  who  trusts  in  Him. 

"  Thou  Framer  of  the  light  and  dark. 
Steer  through  the  tempest  thine  own  ark  ; 
Amid  the  howling  wintry  sea, 
We  are  in  port  if  we  have  Thee."  Kehle. 

34 — 36.  Gennesaret,''=thedistr.  now  called  el-Ghuweir,  hetw.  Khan  Minyeh 
and  Mejdel:*  in  length  ab.  30  furlongs,  in  breadth  20.  knowledge,  by  report, 
sight,  hearing,  hem,  see  note  on  ix.  20.  many,  how  many?  unrecorded  miracles, 
most  numerous.** 

TJie  Saviour  at  Gennesaret. — I.  Awaited  in  His  own  country  with  a  welcome  and 
a  ban;  II.  His  secret  landing  anon  a  public  event;  III.  A  blessed  event  for  the  poor 
and  needy  who  trusted  in  Him. 

Simple  fnith. — A  poor  little  German  boy,  who  desired  admission  to  the  Moravian 
School,  wrote  a  letter,  and  put  it  into  the  post-office,  addressed  to  the  Lord  Jesus  in 
heaven.  It  ran  about  thus:  "My  Lord  and  Saviour  Jesus  Christ,  I  have  lost  my 
father.  We  are  very  poor ;  but  I  know  that  Thou  tellest  us  in  Tiiy  Word,  that  whatso- 
ever we  shall  ask  God  in  Thy  name  He  will  give  it  to  us.  I  believe  what  Thou  sayest, 
Lord  Jesus.  I  pray,  then,  unto  God,  in  the  name  of  Jesus,  that  He  will  give  my 
mother  the  means  of  placing  me  in  the  Moravian  School :  I  should  like  so  much  to 
continue  to  be  taught!  I  pray  unto  Thee  already;  but  I  will  love  Thee  still  more." 
The  postmaster,  seeing  the  strange  address,  opened  the  letter.  It  was  read  at  a 
meeting  of  the  Moravian  Society,  when  the  Baroness  de  la  Leppe  became  his  patroness, 
and  sent  him  to  the  school  he  desired. 


Chap.  XT.  z— 9. 


MATTHEW. 


83 


CHAPTER  THE  FIFTEENTH. 

I — 3.  of  Jerusalem,  prob.  sent  to  watch  him  with  sinister  motives."  tradi- 
tion,* called  by  Jews  Oral  (i.e.,  unwritten)  Law;  aft.  embodied  in  Talmud;  reckoned 
of  at  least  equal  authority  with  Written  Law.''  transgress  .  .  God,  Jesus  thus 
exalts  the  Scriptures  as  the  only  rule  of  faith  and  practice.'' 

vs.  1 — 20  sum  up  the  great  controversy  of  the  N.  T.,  that  betv/een  the  religion  of 
the  letter  and  external  observances  and  the  religion  of  the  heart,  between  what  St. 
Paul  calls  • '  the  righteousness  which  is  of  the  law  and  the  righteousness  which  is  of  God  by 
(or  grounded  upon)  faith,"  Phil.  iii.  9.  Pei'owne. — FauU-fimUng. — In  Massachusetts 
liveda  man  who  was  a  bold  leader  of  all  opi)osition  to  religion,  and  always  ready  to  pub- 
lish abroad  any  delinquencies  which  might  be  discovered  in  any  professor  of  religion. 
At  length  he  made  up  his  mind  to  remove  from  the  place  to  another  part  of  the  country. 
Meeting  the  pastor  of  the  church  one  day,  he  said,  after  passing  the  usual  salutation, 
"Well,  I  suppose  you  know  that  I  am  going  to  leave  town  soon;  and  you  will  prob- 
ably be  glad  of  it."  "Glad  of  it?  Whj',  no,"  said  the  minister,  "you  are  one  of 
our  most  useful  men;  and  I  think  I  shall  hardly  know  how  to  spare  you."  Taken 
aback  somewhat  by  such  a  reply,  he  immediately  asked,  "How  is  that?"  "Why," 
rejoined  the  minister,  "there  can't  be  a  sheep  that  gets  a  foot  out  of  this  fold,  but 
that  you  will  always  bark  from  one  end  of  the  town  to  the  other.  I  think  you  have 
really  been  one  of  the  most  useful  watch-dogs  that  I  ever  knew." 

4 — 6.  For,  take  this  one  example,  honour,"  the  fifth  com.  of  decalogue. 
curseth.,-''  by  wish  of  heart,  by  word  of  mouth,  ye  say,  making  ceremonial  of- 
ferings more  sacred  than  filial  duty,  gift,  R.  V.  "  That  wherewith  thou  mightest 
have  been  profited  by  me  is  given  to  God ; "  see  also  note  on  Mk.  vii.  11 — 13. 

The  judgments  of  hypocrisy. — L  It  is  a  spurious  service  of  the  lips;  II.  A  vain 
and  external  service  of  the  temple :  III.  The  vain  service  of  the  schools — unreal  in 
the  family,  church,  school,  state. 

Release  by  ^^  Corban." — So  great  was  the  solemnity  attached  to  vows,  whether 
they  were  rightly  or  wrongly  made,  that  the  Rabbins  were  prepared  to  argue  that  it 
was  of  less  importance  that  parents  should  be  honored  than  that  a  vow  should  be 
broken.  The  Talmud  actually  teaches  that  every  one  ought  to  honor  his  father  and 
his  mother,  or  to  support  them  if  they  were  poor,  unless  he  has  vowed  to  the  con- 
trary. We  cannot  wonder  that  such  abominable  doctrines  excited  our  Lord's  utmost 
indignation,  and  drew  from  Him  one  of  His  severest  ceusm'es.  R.  Tuck. — Duty  to 
parents. — We  read  in  ancient  history  that  a  certain  city  was  besieged,  and  at  length 
obliged  to  surrender.  In  the  city  there  were  two  brothers,  who  had  in  so)ne  way 
obliged  the  conquering  general ;  and  in  consequence  of  this,  received  permission  to 
leave  the  city  before  it  was  set  on  fire,  taking  with  them  as  much  of  their  property 
as  each  could  carry  about  his  person.  Accordingly,  the  two  generous  youths  ap- 
peared at  the  gates  of  the  city,  one  of  them  carrying  their  father,  and  the  other  their 
mother. — George  Washington  and  his  mother. — General  George  Washington,  when 
quite  young,  was  about  to  go  to  sea  as  a  midshipman ;  everything  was  arranged,  the 
vessel  lay  opposite  his  father's  house,  the  little  boat  had  come  on  shore  to  take  him 
oflT,  and  his  whole  heart  was  bent  on  going.  After  his  trunk  had  been  carried  down 
to  the  boat,  he  went  to  bid  his  mother  farewell,  and  saw  the  tears  bursting  from  her 
eyes.  He  just  turned  round  to  the  servant  and  said,  "  Go  and  tell  them  to  fetch  my 
trunk  back.  I  will  not  go  away  to  break  my  mother's  heart."  His  mother  was 
struck  with  his  decision,  and  she  said  to  him,  "George,  God  has  promised  to  bless 
the  children  that  honor  their  parents,  and  I  believe  he  will  bless  you." 

7 — 9.  hypocrites,"  pretending  to  great  regard  for  religion,  and  making  void 
the  law.  l^saias,*  whose  words  ref.  to  blindness  of  rejecters  of  Messiah,  and  the 
consequences.'  saying,  the  LXX.  is  followed  here,  as  usual,  still  retaining  the 
sense  of  the  Heb.  worship  me,  regarding  rather  themselves,  their  own  wisdom 
or  convenience. 

Lip-professors. — I.  Persons  described:  1.  Nominal  Christians;  2.  Formalists, 
self-righteous;  3.  False  professors.  H.  Expostulate  with  their  folly:  1.  The  heart 
demanded;  2.  Feigned  allegiance  will  be  disowned;  3.  Men  will  one  day  wish  they 
had  been  sincere.     Evangelical  Preacher. 

Will-'worship. — "A  serious  man  from  a  neighboring  parish,"  says  Dr.  Latrobe,  ' 
••being  one  evening  at  my  house  on  secular  business,  took  occasion  to  inform  me. 


A.D.  29. 


the  law  made 
void  by  tradi- 
tions 

a  Mat.  xxU.  15,16; 
Lu.  XX.  20. 
h  Col.  il.  8. 
Rabbi  Joses 
determined  that 
to  ej,t  with  un- 
washen  hands 
Is  as  great  a  sin 
as  adultery. 
Henry. 

c  Jewish  sayings; 
"The  words  of 
the  Scribes  are 
lovely  beyond  the 
words  of  the  law ; 
lor  the  words  of 
the  law  are 
weighty  and 
light,  but  the 
words  of  the 
Scribes  are  all 
weighty."  "  The 
biblical  text  is 
like  water,  and 
the  Mishnah  like 
wine." 

d  Mk.  vii.  9 ;  Tit. 
l.U. 

eEx.  XX.  12;  Lev. 
xix.  3;  De.  V.  16; 
Jer.  XXXV.  6,  18, 
19;  Mat.  xix.  19; 
Mk.  vii.  10;  x.  19; 
Lu.  xvlii.  20 ;  Ep. 
vl.  2. 

/Ex.  xxl.  17. 
"  The  joys  of  pa- 
rents are  secret, 
and  so  are  their 
griefs  and  fears : 
they  cannot  utter 
the  one,  they  will 
not  utter  the 
other.  Children 
sweeten  labors, 
but  they  make 
mi  sfortunes 
more  bitter;  they 
increase  the 
cares  of  life,  but 
they  mitigate  the 
remembrance  of 
death."     Bacon. 

"  Ha,ppyhis  state 
who,  in  his  chil- 
dren blest,  hath 
not  there  felt  af- 
fliction's deepest 
wound."       Euri- 


g  Mat.  vl.  5. 
A  Is.  xxix.  13 — 17. 
a  Co  1.19. 
"  Such  worship," 
says  Matthew 
Henry,  ••is  piety 
fr  the  teeth  out- 
wards." 

"Of  what  use  are 
forms,  seeing  at 
times  they  are 
empty?— Of  the 
same  use  as  bar- 
rels, which  at 
times  are  empty 
too."    Hare. 


84 


MATTHEW. 


Chap.  XV.  lo— 18. 


A.  D.  29. 

••Ceremony 
keeps  up  all 
things ;  'tis  like 
a  penny  glass  to 
a  rich  spirit, 
without  it  the 
spirit  is  lost." 
Selden. 

ceremonial 
and  moral 
uncleanness 

a  Mat.  xlll.  19; 
Lu.  xxiv.  45  ;  Col. 
i.  9;  Ja.  i.  6. 

6  Ac.  X.  U. 
c   1  Ti.   Iv.  4,   5: 
Tit.  1.  15 :  Ja.  iii. 
6. 

This  appeal  to 
the  multitude  as 
worthier  than 
the  Pharisees  to 
receive  the  d  i  - 
vine  truths  1  s 
significant  of  the 
popular  charac- 
ter of  the  King- 
dom of  heaven. 
'•While  every 
vice  is  hid  by 
hypocrisy,  every 
virtue  Is  suspect- 
ed to  be  hypocri- 
sy. ThisBACUses 
the  bad  from  im- 
itating virtue, 
the  ungenerous 
from  rewarding 
it:  and  the  sus- 
picion is  looked 
upon  as  wisdom, 
as  if  it  was  not 
as  necessary  a 
part  of  wisdom 
to  know  what  to 
believe,  as  what 
to  reject.  Hon. 
Mrs.  Montague. 

tJMk.  vll.  17. 
e  Jo.  XV.  1,  2;   Is. 
Ix.  21 :  Mat.  xiii. 
38 — il;   1  Co.  iii. 
1-2,  13. 

/  Is.  Ix.  16;  ill. 
12:  Mai.  11.  7,  8; 
1  Ti.  vi.  5. 
g  Je.  V.  31 ;  1.  6 ; 
Ez.  111.  18;  xlv. 
9,  10. 

"  When  Pericles 
went  into  the 
pulpit  to  make 
orations  to  the 
people,  he  would 
make  his  prayer 
to  the  gods,  that 
nothing  might  go 
out  of  his  mouth 
but  what  might 
be  to  the  pur- 
pose: a  good 
example  for 
preachers.'' 
Venning. 

fcMk.  vii.  17. 
i2Pe.  111.18;  He. 
V.   12;   Ep.   Iv.    13 
—15. 

j  Pr.  xxiii.  7. 
fcMat.  xil.35— 37; 
Jo.  HI.  6;  Pr.  x. 
19;   XV.  28:   1  Co. 
Ul.  17. 


that  there  was  a  great  revival  of  religion  in  his  neighborhood.  I  expressed  much 
pleasure  at  the  intelligence,  but  asked  him  in  what  manner  this  happy  revival  dis- 
covered itself — whether  the  people  appeared  more  humble,  more  meek  and  peace- 
able, more  kind  and  charitable,  better  united  in  their  social  relations,  more  virtuous 
in  their  lives,  etc.  He  could  not  answer  particularly  with  respect  to  these  things, 
but  said,  '  People  were  much  engaged  in  attending  religious  meetings.'  I  observed 
to  him,  that  an  attendance  on  the  Word  preached  was  highly  important,  and  a 
hopeful  sign ;  but  asked  him  how  it  was  on  the  Lord's  day — whether  they  attended 
on  the  instituted  worship  of  that  day  better  than  they  used  to  do  (for  I  knew  they 
had  been  shamefully  negligent  of  that  duty).  'AVhy,  no,'  said  he;  'we  don't  go  to 
meeting  on  the  Sabbath.'  'What!'  I  inquired,  '  do  you  neglect  God's  institutions  to 
observe  your  own?'  The  prophet  marks  this  as  a  token  of  decay  in  religion." 
Whitecross. 

lO,  II.  multitude,  to  caution  them  against  the  teaching  he  had  exposed. 
understand,"  without  wh.  hearing  is  a  small  thing,  not  .  .  defileth,''  a/l. 
to  food  being  defiled  by  contact  with  unwashed  hands,  this  defileth,"'  evil  words, 
false  teaching. 

Man's  morality  not  aflected  by  man's  receptivity.  This  fact,  I.  Refutes  the 
sophism  that  crime  is  necessitated  by  circumstances;  II.  Charges  upon  man  the  re- 
sponsibility of  his  own  words;  III.  Shows  that  every  man  is  the  source  of  his  own 
character  and  influence.     Parker. 

All  men's  faults  are  not  written  on  their  foreheads,  and  it's  quite  as  well  they 
are  not,  or  hats  would  need  wide  brims;  yet  as  sure  as  eggs  are  eggs,  faults  of 
some  sort  nestle  in  every  man's  bosom.  There's  no  telling  when  a  man's  sins  may 
show  themselves,  for  hares  pop  out  of  the  ditch  just  when  you  are  not  looking  for 
them.  A  horse  that  is  weak  in  the  legs  may  not  stumble  for  a  mile  or  two,  but  it  is 
in  him,  and  the  rider  had  better  hold  him  up  well.  The  tabby  cat  is  not  lapping 
milk  just  now,  but  leave  the  dairy  door  open,  and  we  will  see  if  she  is  not  as  bad  a 
thief  as  the  kitten.  There's  fire  in  the  flint,  cool  as  it  looks:  wait  till  the  steel  gets 
a  knock  at  it,  and  you  will  see.  Everybody  can  read  that  riddle,  but  it  is  not 
everybody  that  will  remember  to  keep  his  gunpowder  out  of  the  way  of  the  candle. 
Sjjurgeon. 

12 — 14.  disciples,''  prob.  anxious  for  His  safety,  offended,  scandalized, 
"and  therefore  made  enemies."  plant,  sect,  or  doctrine,  rooted  up,"  by  work 
of  providence,  by  promulgation  of  truth,  alone,  do  not  regard  them  as  teachers. 
blind  leaders,-''  not  seeing  or  knowing  the  trutli.  blind,  not  seeing  blindness  of 
leader,     ditch,^ -B.  T.  "pit." 

Consider  some  of  the  plants  which  the  Father  hath  planted: — 1.  Every  disciple  of 
Christ.  2.  The  Church.  3.  The  Bible.  4.  In  the  garden  there  are  also  many  tender 
little  plants  which,  though  not  conspicuous,  are  equally  the  object  of  the  Father's  solici- 
tude. 5.  God  is  pledged  to  establish  the  good  and  to  eradicate  the  evil.  The  rose 
will  not  always  have  its  thorn.     J.  T.  Lamoiit. 

Flam  preaching. — In  addressing  the  multitude,  we  must  remember  to  follow  the 
advice  that  Cromwell  gave  his  soldiers,  ''Fire  Low.''  If  our  eloquence  be  directed 
above  the  heads  of  our  hearers,  we  shall  do  no  execution.  By  pointing  our  argu- 
ments low,  we  can  stand  a  chance  of  hitting  their  hearts  as  well  as  their  heads.  In 
addressing  angels,  we  could  hardly  raise  our  eloquence  too  high ;  but  we  must  remem- 
ber that  men  are  not  angels.  Would  we  warm  them  by  our  eloquence,  unlike  Maho- 
met's mountain,  it  must  come  down  to  them,  since  they  cannot  raise  themselves  to  it. 
It  must  come  home  to  their  wants  and  their  wishes,  to  their  hopes  and  their  fears. 
Lacon. — Fowerless  preaching.— The  Archbishop  of  Canterbury  said  one  day  to  Gar- 
rick,  "  Pray  inform  me  how  it  is  that  you  gentlemen  of  the  stage  can  aflect  your  audi- 
tory with  "things  imaginary  as  if  they  were  real,  while  we  of  the  church  speak  of 
things  real,  which  many  of  our  congregations  receive  as  things  imaginary."  "  Why," 
replied  Garrick,  "  the  reason  is  plain.  We  actors  speak  of  things  imaginary  as  if 
they  were  real ;  while  too  many  in  the  pulpit  speak  of  things  real  as  if  they  were 
imaginary." 

15—18.  Peter,  speaking  for  rest."  narable,  not  strictly  so,  save  as  being 
dark  and  mysterious  to  P.'s  mind,  ye  also,  as  well  as  Pharisees  and  multitude. 
understanding,'  it  was  not  only  hard  to  learn  the  new,  but  to  unlearn  the  old, 
mouth  .  .  heart,  speech,  clothing  of  thought,  desire,  etc.-'  they  defile,*  as 
their  untruth,  profanity,  etc.,  show  the  state  of  heart  and  establish  guilt  of  the  man. 


Chap.  XV.  19— as- 


MATTHEW. 


85 


Power  of  hahit  and  evil  training. — The  apostles  do  not  understand;  they  had 
been  trained  in  traditionalism, — hence  it  was  hard  to  understand  the  spiritual  teach- 
ing of  Christ, — much  to  be  unlearned, — that  wh.  has  to  be  unlearned,  has,   in  most  I 
cases,  a  greater  affinity  for  the  carnal  mind  than  the  truth. 

Power  of  early  habits. — Miss  Martineau  tells  of  a  white  infant,  who  was  captured 
by  the  Indians,  and  grew  up  among  them,  trained  to  their  habits,  and  to  think  that 
to  take  the  greatest  number  of  scalps  was  the  highest  glory.  While  yet  a  youth,  he 
was  rescued,  was  educated,  and  subsequently  became  a  minister.  During  the  Revo- 
lutionary War,  he  held  a  pastorate  near  the  scene  of  conflict.  He  went  into  the  field 
of  battle  in  his  ministerial  dress,  but  rekirned  changed.  A  gentleman  saw  blood  on 
his  shirt,  and  said,  "  You  are  wounded."  The  clergyman  put  up  his  hands  as  if  to 
conceal  the  wound.  The  gentleman,  thinking  it  ought  to  be  looked  to,  pulled  open 
his  shirt,  and  from  beneath  it  took  out  a  bloody  scalp!  "I  could  not  help  it,"  said 
the  victim  of  early  habits.  He  ran  to  the  Indians,  and  never  again  appeared  among 
the  whites. 

19,  20.  heart,"  where  desire,*  and  purpose,  etc.  are  formed,  thoughts,  seeds 
of  words  and  deeds,  murders,  begin,  with  hate."  adulteries,  begin,  with  sin- 
ful desire.''  thefts,  begin,  with  CO vetousness.*^  these  .  .  defile,  the  disgrace 
and  stain  of  his  manhood,     defileth  not,  the  soul  not  the  body  is  the  true  man. 

Progress  of  defilement. — 1.  Evil  distinctions — outward  exalted  over  the  inward; 

2.  Adulteries — apostasy  fr.  the  living  God;  3.  Thefts — what  is  holy  taken  fr.  God, 
and  given  to  world;  4.  False  witness — lying  accusations  against  the  holy. 

The  heart  known  by  the  life. — The  Saviour  does  not  stop  to  prove  that  these 
things  come  out  of  the  heart.  He  asserts  it,  and  asserts  it  because  it  is  self-evident. 
When  you  see  a  thing  coming  forth,  you  are  clear  it  was  there  first.  Last  summer 
I  noticed  hornets  continually  flying  from  a  number  of  decayed  logs  in  my  garden.  I 
saw  them  constantly  flying  in  and  out,  and  I  did  not  think  myself  at  all  unreasonable 
in  concluding  that  there  was  a  hornet's  nest  there ;  and  so,  if  we  see  the  hornets  of 
sin  flying  out  of  a  man,  we  suppose  at  once  there  is  sin  within  him."  Spurgeon. 
Sin  natural. — You  never  need  educate  any  man  into  sin.  As  soon  as  ever  the 
young  crocodile  has  left  its  shell  it  begins  to  act  just  like  its  parent,  and  to  bite  at 
the  stick  which  broke  the  shell.  The  serpent  is  scarcely  born  before  it  rears  itself 
and  begins  to  hiss.  The  young  tiger  may  be  nurtured  in  your  parlor,  but  it  will  de- 
velop ere  long  the  same  thirst  for  blood  as  if  it  were  in  the  forest.  So  it  is  with 
man ;  he  sins  as  naturally  as  the  young  lion  seeks  for  blood,  or  the  young  serpent 
stores  up  venom.     Spurgeon. 

21,  23.  departed,  for  rest  and  quiet.-''  coasts,  P-V-  "parts";  opinion,  as 
to  whether  He  really  crossed  the  frontier,  much  divided.  Tyre,  etc.,  see  xi.  21. 
woman  .  .  Canaan,  see  Mk.  vii.  26,  so  were  people  of  Phoenicia  called.^' 
came  out,  attracted  by  His  fame  wh.  had  reached  her.  mercy  .  .  me,  a 
child's  suflerings  are  always  a  parent's  trial,  vexed,  harassed,  send  .  . 
away,  grant  her  request,  and  so  get  rid  of  her;  for  as  Bengel  exquisitely  remarks, 
"Thus  Christ  was  accustomed  to  send  away."  Vincent,  for  .  .  crieth,  a 
sellish  motive  for  doing  good,  "by  attracting  a  crowd  she  may  destroy  our  privacy.'' 

A  mother^ s prayer. — "Samuel  Budgett  was  about  nine  years  of  age,  when,  one 
day  passing  his  mother's  door,  he  heard  her  engaged  in  earnest  prayer  for  her  family, 
and  for  himself  by  name.  He  thought,  '  My  mother  is  more  earnest  that  I  should  be 
saved  than  I  am  for  my  own  salvation.'  In  that  hour  he  became  decided  to  serve 
God;  and  the  impression  thus  made  was  never  effaced."    Arthur. 

24,  25.  answered,  His  disciples,  yet  heard  by  and  giving  a  hint  to  her.  house 
.  .  Israel,*  reminding  her  of  her  hateful  ancestry,  of  Jewish  antipathies,  and 
her  hopeless  case,  came  .  .  worshipped,*  perseverance,  humility.  I^ord, 
"5o?i  0/ Dart'd " belonged  to  Israel;  Lord,  a  universal  title,  including  herself  among 
the  subjects. 

Successful  prayer. — I.  Earnest;  II.  believing;  HI.  humble;  IV.  wise;  V. 
prompt  and  persevering;  VI.  hence  glorious  results.  Boldness  in  prayer. — She  cried 
after  Him ;  H.  fell  down  before  Him. 

Tlie  woman  of  Canaan. — I.  The  person  who  applied:  1,  descended  fr.  a  wicked 
race;  2,  her  faith  shamed  the  Jewish  people.  II.  The  object  of  her  application :  1, 
evil  spirits  have  had  power  over  human  bodies ;  2,  Jesus  had  .power  to  cast  them  out; 

3,  has  the  same  power  now.     HI.  The  means  she  emploj^ed:  1,  addressed  Jesua  as 


A.D.  29. 


"It  is  almost  as 
difficult  to  make 
a  man  unlearn 
his  errors  as  his 
knowledge." — 
ColUm. 

evil  heart  a 
fountain  of 
corruption 

Ro.  vlii.  7 :  Ga.  V. 
19—21;  Mk.  vii. 
21—23. 

a  Ge.  vi.  5;  viii. 
21  ;  Pr.  vi.  U  ; 
Ecc.  ix.  3;  Je. 
xvii.  9, 10. 
b  Ps.  vii.  14;  Ja. 
i.  14,  ]5. 
c  1  Jo.  ili.  15. 
d  Mat.  V.  28. 
e  Ex.  XX.  17;  De. 
V.  21;  Ro  vii.  7. 
"The  heart  of  a 
man  is  a  short 
word  —  a  small 
8  u  bstance, 
scarce  enough  to 
give  a  kite  a 
meal;  yet  great 
in  capacity — yea, 
so  indefinite  in 
desire,  that  the 
round  globe  of 
the  world  cannot 
fill  the  three  cor- 
ners of  it.  When 
it  desires  more, 
and  cries  'Give — 
give!'  I  will  set 
it  over  to  the  in- 
finite good,  where 
the  more  it  hath, 
it  may  desire 
more,  and  see 
more  to  be  de- 
si  red."  Bishop 
Hall. 

the  Syro- 

Phoeniciau 

woman 

/  Mk.  vll.  24. 
grNu.  xiii.29;  Jos. 
v.  1 ;  Is.  xxiii.  11 
marg.  ThB  name 
of  Canaan  has 
been  disc,  on 
some  old  Phoeni- 
cian coins. 

h  Ps.  Ixxis.  13: 
xcv.  7 :  Ez.  xxxlv. 
6;  Is.  liii.  6;lPe. 
11.  25;  Je.  L  6; 
Ac.  iii.  25,  26; 
Mat.  X.  5,  6;  Ac. 
xiii.  46;  Ro.lx.  4; 
XV.  8. 

i  Ge.  xxxil.  26; 
Lu.  xvlii.  1;  xi.  8, 
9 ;  Ja.  i.  3. 
"The  secret  of 
every  successful 
life — of  Sir  Isaac 
Newton,  Colum- 
bus, Washington, 
Wellington,  Wil- 
berforce,  Ste- 
phenson, Morse, 
Grant,  and 
Stewart  — is  Per« 
severance." 


86 


MATii.^ 


Chap.  XV.  a6 — 31. 


A.D.   29. 

"It  gives  power 
to  weakness,  and 
opens  to  poverty 
the  world's 
wealth;  it 
spreads  fertility- 
over  the  barren 
landscape,  and 
bids  the  choicest 
fruits  and  flow- 
ers spring  up 
and  flourish  in 
the  desert  abode 
o  f  thorns  and 
briers.  "  S.  G. 
Goodrich. 

"Hard  pounding, 
gentlemen :  but 
we  will  see  who 
can  pound  the 
longest."  Wel- 
lington at  Water- 
loo. 

a  Ex.  Iv.  22;  Mat, 
viii.  12. 
b  Ep.  ii.  12. 
c  Trench.  •'  Was 
not'this  amaster- 
s  tr  oke  ?  She 
snares  Christ  in 
His  own  words." 
Luther. 

"  A  lion  in  con- 
flictwith  the 
powers  of  hell, 
faith  lies  down 
like  a  lamb  at 
the  feet  of  the 
Lord  of  heaven. 
It  returns  and 
rests  'in  quiet- 
ness and  in  con- 
fidence '  Indeed, 
in  this  way  it 
obtains  salva- 
tion and 
strength  The 
calm  resting  up- 
on God  makes  it 
victorious  over 
all  beside  In 
truth,  it  is  He 
who  fights  for 
the  believer,  with 
the  believer,  in 
the  believer."  J. 
Stouyhton. 

teaching  and 
healing  by 
the  Sea  of 
Galilee 

d  Mat.  viii.  and 
xlv. 

e  Mk  vil  37. 
"  Faith  Is  noth- 
ing else  but  the 
soul's  venture. 
It  ventures  to 
Christ,  in  oppo- 
sition to  all  legal 
terrors.  It  ven- 
tures on  Christ, 
in  opposition  to 
our  guiltiness.  It 
ventures  for 
Christ,  In  oppo- 
sition to  all  dlfQ- 
cultles  and  dis- 
couragements." 
W.  Bridge. 


Son  of  David;  2,  cried  for  mercy.  IV.  The  silence  of  Christ:  1,  seemed  to  treat  her 
with  contempt ;  2,  teaching  us  to  wait  patiently.  V.  The  disciples' interference.  Vk 
Our  Saviour's  reply  to  the  disc.  VII.  The  woman  drew  near  and  worshipped.  VIII. 
Our  Saviour's  reply.     IX.  The  woman's  confession.     X.  The  reward  of  her  faith. 

Ferseverance  in  prayer. — Two  Christian  ladies,  whose  husbands  were  uncon- 
verted, feeling  their  great  danger,  agreed  to  spend  one  hour  each  day  in  united  prayer 
for  their  salvation.  This  was  continued  for  seven  years ;  when  they  debated  whether 
they  should  pray  longer,  so  useless  did  their  prayers  appear,  and  decided  to  persevere 
till  death,  and,  if  their  husbands  went  to  destruction,  it  should  be  loaded  with  praj^ers. 
In  renewed  strength,  they  prayed  three  years  longer;  when  one  of  them  was  awakened 
in  the  night  by  her  husband,  who  was  in  great  distress  for  sin.  As  soon  as  the  day 
dawned,  she  hastened,  with  joy,  to  tell  her  praying  comisanion  that  God  was  about 
to  answer  their  prayers.  What  was  her  surprise  to  meet  her  friend  coming  to  her  on 
the  same  errand  !  'Thus  ten  years  of  united  and  persevering  prayer  were  crowned  with 
the  conversion  of  both  husbands  on  the  same  day. 

26 — 28,  children's"  .  .  dogs*,  «^^.  to  impurities  of  heathen  nations.  Truth 
.  .  dogs,  "From  the  very  word,  wh.  seemed  to  make  most  against  her,  with  the 
ready  wit  of  faith,  she  drew  an  argument  in  her  own  favor."''  great  .  .  faith, 
proved  both  by  her  words,  and  importunity,  as  .  .  wilt,  all  that  thou  desirest. 
■whole     .     .     hour,  returning  home,  she  finds  her  dau.  cured. 

Conflict  mid  victory  of  faith. — I.  Her  conflict:  (1)  overcoming  national  antipa- 
thies in  the  first  approach;  (2)  receiving  no  answer;  (3)  contempt  of  disciples;  (4) 
not  of  those  to  whom  Jesus  was  sent.  II.  Her  victory:  (1)  will  take  no  refusal;  (2) 
will  be  content  with  a  little — a  crumb ;  (3)  receives  the  Saviour's  commendation. — 
Canaanitish  woman. — I.  Gratifying  to  meet  with  devout  persons  where  we  do  not 
expect  to  find  them.  II.  Afflictions  are  powerful  incentives  to  prayer.  III.  Pray  for 
others  as  well  as  ourselves.  IV.  Sincere  suppliants  may  sometimes  meet  with  great 
discouragements.  V.  But  such  will  always  persevere.  VI.  The  praj'er  of  faith  must 
ultimately  prevail.     B.  Newton. 

Call  in  the  dogs. — The  Hottentots  of  S.  Africa  were  formerly  very  ill  treated  by 
some  of  the  Dutch  farmers,  who  pretended  they  had  no  souls.  Mr.  Moflat  once  pro- 
l)osed  to  hold  a  religious  service  in  such  a  family.  When  all  was  ready,  instead  of 
beginning,  Mr.  M.  leaned  forward  and  peered  into  the  distant  and  dark  parts  of  the 
room.  On  inquiring  what  he  was  looking  for,  he  replied,  "I  was  only  looking  for  the 
Hottentots."  "  Hottentots,  is  it,  you  want? "  said  the  farmer  harshly,  "Hottentots!  call 
in  the  dogs ! "  Mr.  M.,  making  no  remark,  read  solemnly  Matt.  xv.  27,  "  Truth,  Lord," 
etc.  After  some  little  silence,  he  read  it  once  more.  The  farmer  being  still  un- 
moved, Mr.  M.  again  read  it,  looking  him  full  in  the  face.  At  once  the  farmer  roared 
out,  "Stop!  I  can  stand  it  no  longer;"  and  then  added,  "  Call  in  the  Hottentots  ! 
call  in  the  Hottentots  ! " 

29 — 31.  cattle  .  .  sea,  through  Decapolis,  round  S.  end  of  Lake. 
mountain,  hilly  country  to  E.  of  Lake,  multitudes,  prob.  stirred  by  fame  of 
His  two  former  visits."^  maimed,  use  of  hands  or  feet  lost,  cripples,  cast  .  . 
down,  not  carelessly,  but  eagerly,  healed,  as  usual,  wondered,*  yet  had  evi- 
dently expected  great  things,  glorified  .  .  God  .  .  Israel,  people  of 
that  region  were  Gentiles  and  worshipped  heathen  deities;  their  own  gods  had  never 
blessed  after  that  fashion. 

JRpstoring  and  persevering  work  of  GJirist. — I.  Restoring — heals  the  lame,  etc. 
II.  Persevering — food  to  nourish  and  sustain.  "Having  cured.  He  feeds;  He  keeps 
what  He  redeems. " 

Besidt  of  per.'ional  effort. — The  following  was  related  by  the  leader  of  the  noon 
prayer-meeting  in  Chicago.  "A  few  mouths  ago,  a  poor  woman  brought  with  her 
to  meeting  one  Sabbath  a  Swede  woman,  who  found  Christ  precious  to  her  soul. 
Her  husband  was  a  cook  on  board  a  vessel  which  runs  upon  our  lakes ;  and,  as  often 
as  she  could,  she  would  have  him  attend  church  with  her.  It  was  not  long  before  he, 
too,  found  i^eace  in  believing.  Being  a  man  of  strong  mind,  of  an  earnest  and  zeal- 
ous disposition,  he  went  to  work  at  once  in  his  Master's  vineyard;  and,  ere  long, 
every  man  on  board  the  vessel,  except  the  first  mate,  was  hopefully  converted,  and 
all  of  them  members  of  the  church.  Of  course,  the  case  of  the  first  mate  excited 
no  little  interest  among  his  shipmates.  Prayers  were  made  for  him  continually  in 
the  church  and  in  the  noon-meeting.  Every  time  the  vessel  came  into  port,  he  was 
brought  to  the  house  of  God  by  his  companions.     And  now,"  says  the  speaker,  "T 


Chap.  sLvi.  1—4. 


MATTHEW. 


81 


have  just  learned  that  this  man  has  found  Christ,  and  is  rejoicing  in  the  hope  of  the 
glory  of  God.  p]very  man  on  board  the  vessel  is  now  converted,  and  all  through  the 
humble  instrumentality  of  the  poor  woman  who  brought  her  Swede  neighbor  with 
her  to  the  church." 

32 — 34.  days  .  .  eat,  they  had  exhausted  what  they  had  brought,  lest 
.  .  faint,  thoughtful  care  for  the  future,  disciples,  who  seem  to  have  already 
forgotten  the  former  mir."  whence?  whence  on  the  former  occasion  ?  How  many, 
by  drawing  attention  to  their  store  at  the  first,  the  reality  and  extent  of  the  mir.  be- 
come the  more  plain. 

Dissimilarity  betw.  this  mir.  and  that  of  Matt.  xiv.  13 — 21.  I.  The  number  fed; 
n.  The  quantity  of  food;  III.  The  quantity  of  fragments ;  IV.  The  kind  of  basket 
in  wh.  the  fragments  were  gathered;  V.  The  time  it  occurred;  VI.  The  locality  in 
wh.  it  took  place;  VII.  Preceding  and  following  events;  VIII.  Subjects  of  the 
miracle. 

Tlie  true  Christ. — Hours  and  hours  Fritz  and  I  spoke  of  Dr.  Luther,  and  what  he 
had  done  for  us  both.  It  seems  to  me  as  if  we  and  thousands  besides  in  the  world 
.  had  been  worshipping  before  an  altar-picture  of  our  Saviour.  But  all  we  could  see 
was  a  grim,  hard,  stern  countenance  of  one  sitting  on  a  judgment  throne.  And  then, 
suddenly,  we  heard  Dr.  Luther's  voice  behind  us,  saying,  in  his  ringing,  inspiriting 
tones,  "  Friends,  what  are  you  doing?  That  is  not  the  right  painting."  And  all  at 
once  the  real  picture  was  revealed  to  us,  the  picture  of  the  real  Christ,  with  the  look 
on  His  glorious  face  which  He  had  on  the  cross,  when  He  said  of  His  murderers, 
"Father,  forgive  them;  they  know  not  what  they  do";  and  to  His  mother,  "Woman, 
behold  thy  son";  or  to  the  sinful  woman  who  washed  his  feet,  "Go  in  peace." 
Chronicles  of  the  Sch'dnberg-Cotta  Family. 

35 — 39.  sit  down,  as  bef.  He  will  have  no  unseemly  crowding,  gave 
thanks,  the  disciples  had,  rather  disparagingly,  called  them  "few  "and  "little" 
fishes,  oaskets,  i.e.,  large  baskets.  Gk.  cr7ri;/3i5  =  a  store-basket,*  such  was  the 
b.  in  wh.  Paul  made  his  escape."  [The  b.  used  on  former  occasion,**  was  the  Kocpivoi 
or  proverbial  trar>elling-h?iii\iQt  of  the  Jews].  Magdala,  (or  Dalmanutha'),  prob. 
the  native  place  of  Mary  Magdalene.  The  ruins  of  the  old  town  are  prob.  beneath 
the  mounds  on  wh.  now  stand  ab.  a  score  of  wretched  huts  composing  the  mod. 
village  of  Mecljel. 

Christ's  great  lesson. — I.  Confidence  in  His  superabundant  riches ;  11.  Careful- 
ness in  use  of  His  blessings.  "Frequently  think  of  the  great  multitude  wh.  daily  sits 
down  at  God's  table,  and  is  satisfied." 

Take  care  of  the  fragments. — A  young  colored  soldier  threw  away  a  piece  of 
hard-tack;  when  another  soldier  said,  "  John,  you  ought  not  to  do  that.  Have  you 
forgot  Fair  Oaks  so  soon  ?  "  Remembering  the  awful  three  days,  during  which  they 
nearly  starved,  the  young  soldier  gathered  up  the  fragments,  and  placed  them  in  his 
haversack. 


CHAPTER  THE  SIXTEENTH. 

I — 4.  Pharisees  .  .  Sadducees,  rival  sects  uniting,  and  "  burying  their 
differences  in  a  com.  enmity."-''  tempting,  not  humbly  inquiring,  but  to  draw  Him 
into  a  snare,  sign,  miracle.  Miracles  not  the  only  Divine  signs,  signs  .  . 
times,  departure  of  sceptre  fr.  Judah ;»  ministry  of  John  ;*  state  of  Jewish  nation, 
and  Gentile  world ;'  and  now  the  preaching  and  miracles  of  Jesus,  left  them,  '  'just 
severity,-*'  Jesus  never  left  the  multitude  so."    Bengel. 

TJie  signs  of  the  times. — I.  The  difficulty  of  satisfying  impracticable  people;  II. 
The  dangei's  of  a  half-educated  sagacity;  III.  The  demand  of  Christianity  to  be 
judged  by  a  wide  induction  of  facts.     Pulpit  Gems. 

This  is  the  first  time  the  Sadducees  are  mentioned  in  this  Gospel  as  coming  in 
contact  with  Jesus.  Some  of  them  had  come  to  the  baptism  of  John,  to  his  great 
astonishment;  but,  beyond  this,  they  have  as  yet  put  in  no  appearance.  They  were 
the  aristocracy  of  the  land,  and  held  the  most  important  offices  of  Church  and  State 
in  the  capital.  It  is  therefore  the  less  to  be  wondered  at  that  up  to  this  time  the 
Carpenter  of  Nazareth  should  have  been  beneath  their  notice.  Expos.  B. — A  sign 
from  heaven. — They  could  not  perceive  the  inner  beauty  of  Christ's  teaching,  but 
they  would  follow  the  rules  of  a  Rabbi  who,  like  one  of  the  ancient  prophets, 


A.D.  29. 

"As  It  I3  no  ad- 
vantage for  a 
wounded  man  to 
have  the  best 
medicine  lying 
by  his  side,  un- 
less it  is  applied 
to  his  wound:  so 
little  do  the  mer- 
cies of  God  profit 
us,  unless  we 
have  faith  to  ap- 

:  ply  them  to  our 

i  sinful     hearts." 

,   Cawdray. 

I  a  Mat.  slv.  li^ff. 

I  "  As  freely  as  the 

firmament     em- 

I  braces  the  world, 

I  so   mercy   must 

I  encircle     friend 

I  and  foe.  The  sun 

[  pours   forth  im- 

I  partially  his 

beams     through 

all  the  regions  of 

Infinity :    heaven 

bestows  the  dew 

equally  on  every 

thirsty      plant." 

Schiller. 

feeding 
the  four 
thousand. 

6Mat.  xvl.  10: 
Mk.  vili.  8.  20. 
cAc.  Ix.  25. 
dMat.  xlv.  14  #. 
e  Mk.  viii.  10. 
The  miracle  Il- 
lustrates what 
St.  Paul  calls 
"the  fulness  of 
the  blessing  of 
the  gospel  of 
Christ." — Much 
as  was  eaten  of 
the  miraculous 
bread,  much  still 
remained.  The 
more  we  feed 
upon  Christ,  the 
Bread  of  Life,  the 
more  there  Is  to 
feed  upon. 


alliance  of 
Pharisees 
and  Sad- 
ducees. 

Mk.  vili.  11^. 
/  So  also  Pilate 
and  Herod,  Lu. 
xxlii.  12.  "All 
wicked  men  and 
unbelievers.how- 
ever  they  differ, 
unite  against 
Jesus." 
gGe.  xlix.  10. 
h  Mai.  Iv.  5. 
iGa.  iv.  i. 
j  Tit.  111.  10. 

The  coalition  be- 
tween these  op- 
posing sects  can 
only  be  account- 
ed for  by  the 
uniting    1  n  fl  u . 


MATTHEW. 


Chap.  xvi.  5 — la. 


A.D.  29. 

ence  of  a  strong 
common  hostili- 
ty against  Jesus. 

return  from 
Magdala 

a  Mk.  viii.  13. 
b  Mk.  viii.  14. 
c  Mat.  xiii.  33;  1 
Cor.  V.  6— 8;  1  Th. 
V.  'il ;  1  Jo.  iv.  1 ; 
Ac.  xxiil  8. 
"Falsehood  is 
never  so  success- 
ful as  when  she 
baits  her  hook 
■with  truth.  No 
oiJinions  so  fa- 
tally mislead  us 
as  those  that  are 
not  wholly 
wrong:  as  no 
watches  so  ef- 
fectually deceive 
the  wearer  as 
those  that  are 
sometimes 
right."     Collon. 

leaven  of 
Pharisees 
and  Sad- 
ducees 

d  Mk.  vlll.  17 ;  vi. 

5i. 

"AS  those  birds 
that  soar  highest 
in  the  firmament 
are  not  so  quick- 
ly snared  as  oth- 
ers ;  so  those  men 
that  have  an  eye 
of  faith  upon 
Christ,  whose 
minds  mount 
above  the  skies, 
are  not  so  soon 
snared  by  the 
world,  the  flesh, 
and  the  devil  as 
others."  Cam- 
dray. 

"Our  faith  is  the 
centre  of  the  tar- 
get at  which  God 
doth  shoot  when 
He  tries  us-  and, 
it  any  other 
grace  shall  es- 
cape untried, cer- 
tainly faith  shall 
not."      Spurgeon. 

"Error  is  a  thing 
that  does  not  al- 
ways discover  it- 
self to  the  first 
view :  it  is  often 
fair  as  well  as 
deceitful.  An  er- 
ror may  look 
speciously  in  a 
principle,  which 
will  betray  ugli- 
ness enough  In 
the  consequen- 
ces. It  may  be 
honey  In  the 
mouth,  and 
wormwood  in  the 
belly,  delicious 
to  the  first  appro- 
heusions.  but 


should  give  an  external  sign — a  darkening  of  the  glowing  sky — a  flash  of  light — a 
peal  of  thunder.  The  answer  of  Christ  teaches  that  the  signs  of  the  times,  the 
events  of  the  day,  are  the  signs  of  God,  the  signs  that  Christ  gives.     Camb.  B. 

5 — 7.  other  side,  i.e.  to  the  E.  side."  bread,  they  had  one  loaf  in  the  ship;' 
did  they  think  Christ's  miracles  would  meet  their  forgetfulness,  as  well  as  the  need 
of  the  multitude  ?  Jesus  said,  the  last  event  suggesting  His  words,  leaven/ 
doctrine,  influence,  bread,  they  marked  the  coincidence  betw.  leaven,  and  their 
lack  of  bread,  but  saw  not  the  spiritual  significance  of  His  words. 

Caution  against  false  doctrines. — I.  Of  Sadducees — materialism,  no  soul,  no 
hereafter;  H.  Of  Pharisees — human  righteousness  a  sufficient  ground  of  hope;  HI. 
With  each  false  doctrine  was  held  some  truth— hence  the  danger;  IV.  Respecta- 
bility of  sects  and  moral  uprightness  of  some  individuals  holding  false  doctrine,  in- 
crease the  danger.     Beware! 

True  and  false  doctrine. — "In  the  Bible,  the  word  'doctrine'  means  simply 
teaching,  instruction.  It  was  a  moral  direction,  a  simple  maxim,  or  a  familiar 
practical  truth.  It  certainly  was  not  that  thing  which  theologians  have  made  doc- 
trine to  be — a  mere  philosophical  abstraction.  The  doctrines  which  the  schools ' 
teach  are  no  more  like  those  of  the  Bible  than  the  carved  beams  of  Solomon's  tem- 
ple were  like  God's  cedar-trees  on  Mount  Lebanon.  But  men  cut  and  hew  till  they 
have  shaped  their  own  fancies  out  of  God's  timber,  and  then  they  get  upon  them 
like  judgment-day  thrones,  and  call  all  the  world  to  answer  at  their  feet  for  heresies 
against  their  idols."    Beecher. 

8 — 10.  little  faith.''  they  were  not  only  dull  of  comprehension ;  but,  through 
lack  of  faith,  supposed  the  master — like  themselves — was  anxious  ab.  bodily  need. 
remember,  present  difficulties  and  atfiictious  oft  cause  past  deliverances  and  mer- 
cies to  be  forgotten,  baskets,  the  dif.  betw.  the  b.  used  on  ea.  occasion,  is  clearly 
marked  by  our  Lord's  words  here  {Kocpivovg  and  anvpiSag);  see  on  xv.  37. 

Memory  an  aid  to  faith. — Remember,  I.  The  miracles  of  Christ;  II.  The  promises 
of  God;  III.  Your  covenant  relations;  IV.  The  grace  you  have  already  expe- 
rienced, etc.,  etc. 

Memory  an  aid  to  faith. — When  the  pious  Bishop  Beveridge  was  on  his  death-bed, 
he  did  not  know  any  of  his  friends  or  connections.  A  minister,  with  whom  he  had 
been  well  acquainted,  visited  him ;  and  when  conducted  into  his  room  he  said,  "Bishop 
Beveridge,  do  you  know  me  ?  "  "  AVho  are  you  ?"  said  the  bishop.  Being  told  who 
the  minister  was,  he  said  that  he  did  not  know  him.  Another  friend  came,  who  had 
been  equally  well  known,  and  accosted  him  in  a  similar  manner,  "  Do  you  know  me, 
Bishop  Beveridge?"  "Who  are  you?"  said  he.  Being  told  it  was  one  of  his 
intimate  friends,  he  said  he  did  not  know  him.  His  wife  then  came  to  his  bed-side, 
and  asked  him  if  he  knew  her.  "  Who  are  you  ?"  said  he.  Being  told  she  was  his 
wife,  he  said  he  did  not  know  her.  "Well,"  said  one  of  them,  "  Bishop  Beveridge, 
do  you  know  the  Lord  Jesus  Christ?"  "Jesus  Christ!  "  said  he,  reviving,  as  if  the 
name  had  produced  upon  him  the  influence  of  a  charm,  "Oh!  yes,  I  have  known 
Him  these  forty  years:  precious  Saviour,  He  is  my  only  hope! " 

II,  la.  not  .  .  bread,  fr.  the  dignity  of  His  nature,  and  His  constant  habit 
of  teaching  by  parables,  they  might  have  been  sure  something  more  than  mere 
bread  was  meant  by  leaven.  Then  .  .  they,  without  further  explanation  tbey 
at  once  perceived  the  meaning.  Better  to  help  men  think  out  the  truth  for  themselves, 
than  do  all  the  thinking  for  them. 

Literal  criticism,  and  mere  verbal  critics. — The  letter  alone  killeth,— the  letter 
often  hides  the  spiritual  sense, — the  letter  properly  interpreted  discloses  and  widens 
the  spiritual  meaning — nevertheless,  the  spiritual  analogy  may  be  pushed  to  an  ex- 
treme of  fancifulncss. — A  de-itructive  injl/icnce  working  secretly. — Archbishop 
Whatoly  has  made  reference  to  the  remarkable  fact  that  the  caterpillars  of  moths 
and  butterflies  are  often  attacked  by  ichneumon  flies,  which  i)ierce  their  skins  and 
deposit  their  eggs  in  the  caterpillar's  body.  No  immediate  result  follows,  and  no 
injury  seems  to  have  been  done  until  the  period  when  the  caterpillar  becomes  a  chrys- 
alis. Instead  of  a  beautiful  moth  or  butterfly  emerging  from  the  latter,  only  the 
l)arasitic  insects  appear.  Tiie  hidden  butterfly  has  been  silently  destroyed.  The 
Archbishop's  suggestive  comment  is — "Maynota  man  have  a  kind  of  secret  enemy 
within — destroying  his  soul  without  interfering  with  his  well-being  during  the  pres- 


Chap.  xvi.  13— ao. 


MATTHEW. 


89 


ent  stage  of  his  existence,  and  whose  presence  may  never  be  detected  till  the  time 
arrives  when  the  last  great  change  should  take  place." 

13,  14.  Csesarea  Philippi,  prob.  the  orig.  Baa/gad;'^  aft.  Panium — the 
sanctuarj'  of  Pan.  Beautified  by  Herod  the  Gt.  Further  adorned  by  Philip  (tetrarch 
of  Itureaj  and  named  C.  P.  aft.  the  Emperor  and  himself.  Aft.  called  Neronias  by 
Agrippa  II.  Now  called  Banias,  in  wh.  the  old  name  (Panium)  survives.  The  N. 
limit  of  our  Lord's  journeyings.  whom  .  .  say/ of  course  He  knew,  but  de- 
sired to  mark  the  dif.  and  comment  upon  wrong  and  right  views  of  Himself. 
some  .  .  some,  all  were  agreed  that  He  was  no  com»io«  man,  and  that  He  was 
uuapproached  by  the  living  generation. 

Human  views  of  Christ  I.  May  be  high,  yet  below  the  truth.  II.  However  high, 
cannot  be  too  high.  III.  May  be  superstitious,  as  Herod's"  and  others.  IV.  May 
be  rationalistic,  as  that  of  mod.  sceptics,  who  see  in  Christ  only  a  mere  man. 

A  dispute  settled. — Two  gentlemen  were  discussing  the  divinity  of  Christ,  when 
one  of  them  affirmed  that,  if  it  were  so,  it  should  have  been  more  explicitly  stated  in 
the  Bible.  The  other  said,  " How  would  j'ou  express  it  to  make  it  indubitable?" 
He  replied,  "I  would  say  that  Jesus  Christ  is  the  ti-ue  God."  The  other  answered, 
"You  are  happy  in  the  choice  of  your  words ;  and  they  are  the  very  words  of  inspira- 
tion. St.  John,  speaking  of  Christ,  says,  'This  is  the  true  God  and  eternal  life.'" 
Cheever. 

15 — 17.  say  ye,  who  have  seen  and  heard  Me  in  public  and  private.  Peter,"* 
unhesitatingly  replies,  not ' '  we  say, "  but ' '  Thou  art."  Son  .  .  God, "  an  unambig- 
uous confession  of  faith  in  the  Divinity  of  our  Lord,  blessed,-''  now  and  for  ever  bless- 
ed is  he  who  believes  this,  and  whose  life  answers  to  his  faith,  but  .  .  F'ather,^ 
if  this  were  not  true,  Jesus  would,  at  once,  have  emphatically  repudiated  it;  on  the 
contrary,  He  not  only  accepts  it  in  all  the  wide  import  of  its  meaning,  but  declared 
it  to  be  a  truth  of  direct  heavenly  origin,  and  special  revelation.  What  would  be 
our  estimate  of  a  mere  man  who  appropriated  such  a  title  without  any  qualification 
whatever  ? 

We  can  imagine,  then,  with  what  intensity  of  feeling  the  Master  would  look  into 
the  disciples'  eyes  as  He  put  the  testing  question,  "But  whom  say  ye  that  I  am  ?" 
and  with  what  joy  He  would  hail  the  ready  response  of  their  spokesman,  Peter,  when, 
with  eyes  full  of  heavenly  light  and  heart  glowing  with  sacred  fire,  he  exclaimed, 
"  Thou  art  the  Christ,  the  Son  of  the  living  God  !  "  Expos.  B.  Payson,  when  he  lay 
on  his  bed  dying,  said:  "  All  my  life  Christ  has  seemed  to  me  as  a  star  afar  oft';  but 
little  by  little  He  has  been  advancing  and  growing  larger  and  larger,  till  now  his 
beams  seem  to  fill  the  whole  hemisphere,  and  I  am  floating  in  the  glory  of  God,  won- 
dering with  unutterable  wonder  how  such  a  mote  as  I  should  be  glorified  in  His 
light;  "  but  he  came  to  that  after  a  long  life.     H.  W.  Beecher. 

18 — 20.  Peter,  name  formerly  announced,*  now  formally  conferred ;  and  its  sug- 
gestiveness  is  explained,  rock,  word  "Peter"  means  "a  rock,"  or  "a  stone." 
my  church.,'  "a  glorious  utterance  of  our  Lord,  occurring  in  no  other  passage  of 
the  Gospel."  Bengel.  gates  .  .  hell,  or  7/ades,  the  unseen  world,  prevail,  it 
shall  never  perish.-'  keys,*  emblem  of  authority.  "As  first  in  confessing  Christ, 
Peter  got  this  commission  bef.  the  rest;  and  with  these  'kej's,'  on  the  day  of 
Pentecost,  he  first  '  opened  the  door  of  faith  '  to  the  Jews,  and  then,  in  the  person  of 
Cornelius,  he  was  honored  to  do  the  same  to  the  Gentiles."  Dr.  Brown,  bind  .  . 
loose,  apostolic  authority  shall  have  the  highest  confirmation.^  tell  .  .  man,™  lest 
the  Galilaean  enthusiasm  should  endeavor  to  make  Him  a  king. 

The  Church  of  Christ. — 1.  The  Architect.  2.  The  building.  3.  The  Foundation. 
4.  The  materials.     5.  Its  permanence. 

Thus,  while  Peter  is  certainly  the  piece  of  rock,  the  first  stone  which  is  laid  upon 
the  great  underlying  foundation  on  which  all  the  faithful  build,  and  therefore  is  in  a 
sense — the  common,  popular  sense,  in  fact — the  foundation  stone,  yet  the  foundation 
of  all  is  the  Bed-Rock,  on  which  the  first  stone  and  all  other  stones  are  laid.  The 
Bed-Rock,  "the  Rock  of  Ages,"  is  here,  as  elsewhere,  God  as  revealed  in  His  Son, 
and  Peter  is  the  first  stone  "  well  and  truly  laid  "  upon  it.  Gibson. — TJie  kpys  of  the 
kingdom  of  heaven. — This  expression  was  not  altogether  new.  To  a  Jew  it  would 
convey  a  definite  meaning.  He  would  think  of  the  symbolic  key  given  to  a  Scribe 
when  admitted  to  his  office,  with  which  he  was  to  open  the  treasury  of  the  divine 
oracles.     Peter  was  to  be  a  Scribe  in  the  kingdom  of  heaven.     He  has  received  au- , 


found  destruc- 
tive upon  alter 
inquiry  and  ex- 
periment." Dr. 
South. 

Csesarea 
Philippi 

Mk.  vlli.  27. 
a  Jos.  .\i.  17. 
"The  situation  is 
unique,  combin- 
ing in  an  unusu- 
al degree  the  ele- 
ments of  gran- 
deur and  beauty. 
It  nestles  in  its 
recess  at  the  8. 
base  of  the 
mighty  Hermon, 
wh  towers  in 
majesty  to  an 
elevation  of  7,U00 
or 8,000 ft  above." 
Robinson,  Bib.  Res, 
iii.  404,  405. 

human  and 
divine  vie'ws 
of  Christ 

b  Lu.  Ix.  18. 
c  Mat.  xiv.  2. 
d  "Ever  fervent, 
the  mouth  of  the 
apostles."     Ciiry- 
sostom. 

e  Mat.  xiv.  33. 
Jo.  vi.  69:  Mat. 
xxvl.  63,  64;  Mk. 
vlii.  29;  Lu.  ix. 
•-0. 

/  Ro.  X.  9. 
g  Jo.   vi.   45:   Is. 
liv.  13;  Ep.  i.  17, 
18;    Mat.   xi.   25, 
26. 

The  " Son  of 
man  "  He  Is 
humanity  con- 
densed. J.  C. 
Jones. 

the  rock  and 
the  keys 

h  Jo.'i.  42.  Cephas, 

Aramaic    for 

Peter. 

t  Ep.  li.  20—22;   1 

Cor.    X.    4;     Re. 

xxi.  14. 

j  Jo.  V.  24;   X.  27, 

28;  xl.  25,  26;  Re. 

XX.  6;   ICor.  XV. 

55. 

k  Mat.  xvili.  18. 

I  Jo.  XX.  22,  23 ;   2 

Cor.  V.  18—20. 

m  Mat.  viii.  4 ;  ix. 

30. 

The  gates  of 

Hades  shall  not 

swallow  up    the 

church       All 

earthly  things  go 

down     through 

those     dread 

gates,     but 

Christ's  church, 

for  which   he 

gave     himself, 


90 


MATTHEW. 


Chap.  xvi.  ai — a6. 


A.D.  29.  thority  to  teach  the  truths  of  the  kingdom.    Camb.  Bible. — "  I  will  build  my  church." 

win  never  coase  '  — Here  Christ  represents  the  church  as  an  editice,  of  which  He  is  the  Architect  and 
to  exist.  T  h  1  s  I  the  Builder.  It  is  a  temple.  But  it  is  a  city,  too,  gathered  around  the  central  tern- 
was  a  bold  pre-  !  pie,  and  into  which,  indeed,  the  temple  has  expanded.  It  is  Ziou.  It  is  Jerusalem, 
homeless  teach^  '  ^^  ^^  ^^®  ^^^^'  Jerusalem,  the  heavenly  Jerusalem.  It  is  a  place  of  perfect  security, 
er,  with  a  hand- 1  It  is  a  fortress.  Standing  high  upon  a  rock.  It  is  a  safe  city  of  refuge.  Its  "  defence 
lui  ot  followers,  j  is  the  munition  of  rocks,"  or  of  what  is  far  better  and  stronger  than  rocks.     Morison. 

Am.  Com. 


Jesus  fore- 
tells His 
death. 

Lu.  xxiv.  6—8. 
a  Ro.  viii.  7 ;  Ac. 
V.  3. 

Oh !  how  sweet 
a  cross  it  is  to 
see  a  cross  be- 
twi.'ct  Christ  and 
US:  to  hear  our 
Redeemer  say,  at 
every  sigh,  and 
every  blow,  and 
every  loss  of  a 
believer,  "Half 
mine!"  Ruther- 
ford. 

discipleship 
and  cross- 
bearing 
6  Mat.  X.  38 ;  2  Tl. 
iii.   12:   Lu.   xiv. 
26;  1  Th.  iii.  3:  1 
Cor.    xi.    1:    He. 
xlii.  12,  13. 
c  Re.  li.  10;  Mk. 
vlil.   3.5;    Jo.   xii. 
25. 

"Christ  and  His 
cross  are  not 
separable  in  this 
life,  howbeit 
Christ  and  His 
cross  part  at 
heaven's  door; 
for  there  is  no 
house-room  for 
crosses  in  hea- 
ven. One  tear, 
one  sigh,  one  sad 
heart,  one  loss, 
one  thought  of 
trouble,  cannot 
find  lodging 
there.  They  are 
but  the  marks  of 
our  Loi'd  Jesus 
down  in  this  wide 
inn  and  stormy 
country  on  this 
side  death.  Sor- 
row and  the 
saints  are  not 
married  toge- 
ther; or.  suppose 
it  were  so,  heaven 
would  m  a  k  e  a 
divorce."  Ruther- 
ford. 

Every  high  mis- 
sion means  the 
cross.  Lilley. 
"Dragged 
crosses  are  very 
heavy,  but  car- 
ried crosses  are 
very  light." 

worth  of  the 

soul 

dLu.  Ix.  25:    xli. 

20 

K  Ps.  xUx.  7,  8;  1 

Pe.  1.  18;   Ga.  11. 

20. 


21 — 23.  from  .  .  time,  they  being  prepared  by  their  confession  of  faith. 
show  .  .  suffer,  hitherto  it  had  been  shown  that  Jesus  is  the  Christ; 
henceforth  it  was  shown  that  the  Christ  should  sujffer,  etc.  killed  .  .  raised, 
etc.,  how  should  Jesus  knov/  this  ?  took,  led  aside,  rebuke,  expostulated. 
Satan,''  for,  like  Satan,  Peter  would  have  Jesus  more  anxious  ab.  His  personal 
safety,  etc.,  than  ab.  His  mission,  offence,  better,  "stumbling  block."  things 
.     .    men,  personal  safety,  bef.  God's  glory. 

Mistaken  views  of  good  men. — Founded  upon:  I.  Error  of  judgment;  II.  Lack 
of  knowledge — why  should  the  innocent  Jesus  suffer  ?  III.  Misguided  affection — men 
often  are  biased  in  their  views  of  the  sins,  sufferings,  and  future  of  others  by  their 
affections. 

Men  knoio  little  of  the  sufferings  of  Christ. — "We  may  paint  the  outward  ap- 
pearance of  His  sufferings,  but  not  the  inward  bitterness  or  invisible  causes  of 
them.  Men  can  paint  the  cursed  tree,  but  not  the  curse  of  the  law  that  made  it  so. 
Men  can  paint  Christ  bearing  the  cross  to  Calvary,  but  not  Christ  bearing  the  sins 
of  many.  We  may  describe  the  nails  piercing  His  sacred  flesh,  but  who  can  describe 
eternal  justice  piercing  both  flesh  and  spirit  ?  We  may  describe  the  soldier's  spear, 
but  not  the  arrows  of  the  Almighty;  the  cup  of  vinegar  which  He  but  tasted,  but 
not  the  cup  of  wrath  which  He  drank  out  to  the  lowest  dregs ;  the  derision  of  the 
Jews,  but  not  the  desertion  of  the  Almighty  forsaking  His  Son,  that  He  might  never 
forsake  us  who  were  His  enemies."    Maclaurin. 

24,  25.  will  .     .     come,  desires  to  be  a  true  disciple,     deny  himself,  not 

caring  for  personal  safety,  etc.,  as  Peter  had  sugg.  take  .  .  cross,*  his  own 
C. — i.e.,  his  own  share  of  trial,  work,  self-sacrifice,  for  the  Master's  sake,  even  to  the 
death,  will  .  .  life,  will  save.  Earnestly  desires  and  strives  to  keep  out  of 
danger,  hence  keeps  the  cross  out  of  sight,  shall  lose,  will  fall  short  of  life's  great 
end  here,  and  its  true  glory  and  happiness  hereafter,  lose  .  .  sake,  abjuring 
worldly  maxims  for  Christian  principles  for  Christ's  sake  alone,  find,''  shall  find 
life;  beatific,  glorious,  eternal. 

Life  lost  for  Christ's  sake,  a  saved  life. — I.  Life  includes  the  joys,  pleasures, 
honors,  <fec.,  of  life.  II.  For  Christ's  sake  these  have  sometimes  to  be  sacrificed. 
III.  When  so  lost,  the  higher  life  is  gained— peace,  hope,  heaven. 

Self-denial  one  as-pect  of  religion. — This  is  only  one  meaning  of  religion.  If  I 
should  say  of  a  garden,  "  It  is  a  place  fenced  in,"  what  idea  would  you  have  of  its 
clusters  of  roses,  and  pyramids  of  honeysuckles,  and  beds  of  odorous  flowers,  and 
rows  of  blossoming  shrubs  and  fruit-bearing  trees  ?  If  I  shoidd  say  of  a  cathedral, 
"  It  is  built  of  stone,  cold  stone,"  what  idea  would  you  have  of  its  wondrous  carvings, 
and  its  gorgeous  openings  for  door  and  window,  and  its  evanescing  spire  ?  Now,  if 
you  regard  religion  merely  as  self-denial,  you  stop  at  the  fence,  and  see  nothing  of 
"the  beauty  of  the  garden;  you  think  only  of  the  stone,  and  not  of  the  marvellous 
beauty  into  which  it  is  fashioned.  II.  W.  Beecher. — Self-denial  regulated  by  service 
rather  than  by  2)leasure. — As  a  traveller,  when  two  ways  are  proposed  for  him,  one 
pleasant,  the  other  very  craggy  and  dangerous,  he  doth  not  look  which  way  is  most 
pleasant,  but  which  way  conduceth  to  his  journey's  end:  so  a  child  of  God  doth  not 
look  to  what's  most  grateful  to  the  flesh,  but  how  he  may  do  most  work  and  service, 
and  glorify  God  upon  earth.  T.  Manton.  Be  it  observed  that  this  is  not  "self- 
denial  "  as  currently  understood,  a  term  applied  to  the  denial  to  self  of  something  or 
other  which  perhaps  self  cares  very  little  about, — but  it  is  something  much  more 
radical.  It  involves  the  gi^■ing  of  the  life  to  God.  It  is  the  death  of  self-will,  and  the 
birth  of  God-will,  as  the  central  force  of  the  life.     J.  M.  Gibson. 

26.  man,  the  man  himself — including  afTectious,  conscience,  etc. — for  time  and 
eternity,  profited,  really  a<lvantaged,  eternally  benefited,  gain,  a  thing  impos- 
sible, assumed  forsake  of  argument,  whole  world,  all  it  can  yield  of  wealth,  honor, 
happiness,  etc.  lose  .  .  soul,"*  be  hinvielf  lost,  now  and  for  ever,  what  . 
.     exchange,^  if,  indeed,  he  had  anything  to  give;  or  possessed  anything. 


Chap.  xvli.  I,  2. 


MATTHEW. 


91 


Profit  and  loss— I.  The  soul's  worth :  (1)  nature;  (2)  capacities;  (3)  immortality; 
(4)  purchase  price.  II.  The  soul's  loss,  is  loss  of — (1)  holiness ;  (2)  happiness ;  (3) 
heaven;  (4)  hope.  III.  Enforce  the  question;  (1)  gain  uncertain, — loss  inevitable; 
(2)  gain  imaginary, — loss  positive ;  (3)  gain  temporary, — loss  irretrievable.  Puljnt 
Gems. —  The  value  of  the  soul. —  This  appears,  1,  fr.  nature  of  its  powers;  2,  price 
of  its  redemption ;  3,  etibrts  for  its  possession ;  4,  duration  of  its  existence. 

Vahce  of  souls. — A  converted  Jew,  pleading  for  the  cause  of  the  society  through 
whose  instrumentality  he  had  been  brought  to  a  knowledge  of  Christianity,  was 
opposed  by  a  learned  gentleman,  who  spoke  very  highly  of  the  objects  of  the  society 
and  its  eflbrts,  and  said  "  he  did  not  suppose  they  would  convert  more  than  a  hundred 
altogether."  "  Be  it  so, "  replied  the  Jew ; ' '  you  are  a  skilful  calculator ;  take  your  pen 
now,  and  calculate  the  worth  of  one  hundred  immortal  souls!  "  Christian  Treasury. 
Caring  more  for  the  body  than  for  t?ie  soul. — "  Two  things  a  master  commits  to  his 
servant's  care,"  saith  one :  "the  child  and  the  child's  clothes."  It  will  be  a  poor  excuse 
for  the  servant  to  say,  at  his  master's  return,  "Sir,  here  are  all  the  child's  clothes, 
neat  and  clean,  but  the  child  is  lost !"  Much  so  with  the  account  that  many  will  give 
to  God  of  their  souls  and  bodies  at  the  gi'eat  day.  "  Lord,  here  is  my  body;  I  was 
very  grateful  for  it ;  I  neglected  nothing  that  belonged  to  its  content  and  welfare ;  but 
as  for  my  soul,  that  is  lost  and  cast  away  for  ever.  I  took  little  care  and  thought 
about  it."     Flavel. 

27,28.  come  .  .  glory,"  in  splendor  and  authority  (this  "Man  of  Sor- 
rows," now  so  lowly,  and  who  has  to  suflTer  so  much),  angels,*  number  and  mag- 
nificence of  His  retinue,  every  man,"  good  or  bad,  without  exception,  works,** 
conduct  in  relation  to  faith,  taste  .  .  death,'  i.e..  shall  not  die.  coming 
.     .     kingdom,  ■''  of  wh.  the  inauguration  was  on  the  day  of  Pentecost. 

SonofMayi. — I.  App.  to  none  but  Christ;  II.  During  His  life  on  earth  app.  to 
Him  only  by  Himself;  III.  The  article  the  emphatic  (Adam  and  his  race  called  man) ; 
IV.  The  one  man  who  is  the  relative  and  hope  of  all. 

CIvHst  our  judge. — "  As  those  on  earth  that  are  set  at  the  right  hand  of  kings  do 
execute  justice  in  courts  or  assizes,  for  the  maintenance  of  the  state  and  peace  of  the 
kingdom:  even  so  Christ  Jesus,  sitting  at  the  right  hand  of  His  Father— that  is,  being 
made  sovereign  Lord  of  all  things,  both  in  heaven  and  earth — is  to  hold  a  court,  or 
assize,  in  which  He  shall  come  to  judge  both  the  quick  and  the  dead."     Cawdray. 


CHAPTER  ■  THE  SEVENTEENTH. 

I,  2.  six,  or  "  eight,"3  as  the  reckoning  was  exclusive  or  inclusive,  Peter,  etc., 
for  witnesses,  as  at  other  times.*  mountain,  not  Tabor,  bee.  it  was  inhab.  and 
fortified;  but  prob.  Hermon,  wh.  was  near  Caesarea  Philippi.  transfigured, 
changed  in  appearance,  both  as  to  person  and  raiment.*  "Lighted  with  radiance 
both  fr.  without  and  fr.  within. 'V    Alford. 

Transfiguration.— "  Completed  the  revelation  of  the  person  of  Christ, — the 
Father  had  revealed  Him  to  the  mind,  now  He  reveals  Him  to  the  sight."    Parker. 

TJie  permanent  use  of  religious  ecstacy. — How  short  in  this  vale  of  tears  are 
those  moments — which  we  most  rightly  call  the  most  salutary  and  most  blissful  of 
our  lives — which  beam  on  our  mortal  career,  soon  to  be  replaced  by  darkness;  yet 
they  are  not  altogether  lost;  they  leave  a  dew  which  does  not  dry  up;  a  meteor  that 
anticipates  our  course ;  a  fulness  of  hidden  strength  which  never  abates ;  a  light 
against  tempests,  which  shines  upon  us  as  sweetly  as  the  rays  of  the  moon.  One 
takes,  though  unconsciously,  from  such  moments  a  new  scrip  for  the  long  voyage ;  a 
new  pilgrim's  stafl"  for  the  steep  road,  and  a  flask  newly  filled  for  the  days  of  abode 
in  the  desert,  wherewith  the  spirit  is  refreshed ;  the  sails  swell  freely,  the  compass 
points  with  more  force  to  the  pole,  and  a  season  draws  nigh  when  we  delight  in 
remembering  the  enraptured  scenes  on  the  Mount.  Krummacher.  Communing  night 
after  night  with  His  Father  on  solitary  mountain  tops,  it  was  not  unusual  for  Him  to 
be  transfigured;  the  sweet  joy  of  His  soul  often  pierced  like  sunbeams  through  His 
frail  tenement  of  clay;  the  extraordinary  thing  on  this  occasion  was  that  He  per- 
mitted the  Divine  ecstasy  to  be  witnessed  by  others.  Horn.  Com.  In  one  sense  the 
Transfiguration  was  not  a  miracle.  For  such  splendor  was  natural  to  a  body  like 
His,  with  the  perfect  soul  and  its  union  with  Divinity.  The  repression  was  miracu- 
lous.    Bp.  Alexander. 


A.D.  29. 

"Socrates  ex- 
horted young 
men  that  they 
should  look  at 
their  faces  In  a 
glass,  and  if  they 
saw  they  were 
fair,  they  should 
have  a  care  to  do 
nothing  unwor- 
thy of  their  beau- 
ty. C  h  r  istians, 
God  hath  given 
you  souls  that 
sparkle  with  Di- 
vine beauty ;  oh, 
do  nothing  un- 
worthy of  these 
souls  I" 


Christ  the 
judge 

Lu.lx.26;  c/.  Mat. 

XXV.  31. 

a  Mat.  xxvl.  64; 

XXV.    31  —  33,  46; 

Jo.  xvli.  5. 

h     Da.    vll.    10 ; 

Jude  14. 

c  Jo.  V.  28. 

d  2  Cor.  V.  10 ;  Ep. 

vl.  8:   1  Pe.  1.  17; 

Ee.  11.  6,23;  xxil. 

12;   1  Cor.  lit.  8; 

Jer.  xvli.   10; 

xxxii.   19;    Ps. 

Ixli.   12;     Is.   lil. 

10,  11  ;  Mat.  X. 
41,  42. 

e  Jo.  vlll.  52 ;  He. 

11.  9. 

/  Mat.  xxvlll.  18 ; 
1  Pe.  ill.  22;  cf. 
Da.  vU.  13. 14. 


the  trans- 
figruration 

Mk.  ix.  2  ff;  Lu. 
ix.  28 #. 
g  Lu.  ix.  28. 
h  Mk.  V.  37 ;  Mat. 
xxvl.  37. 
i  Lu.  ix.  29. 
j     Ac.   xxvl.   13 ; 
Re.  1.  16. 

The  cardinal 
graces  of  the 
Christian  life  are 
called  out  in 
quick  succes- 
sion :  first  faith 
with  its  rock 
foundation :  then 
love  with  its  self- 
sacrificing  devo- 
tion: and  finally 
hope  with  its  vis- 
Ion  of  heavenly 
glory : —  P  e  te  r'« 
compassion— the 
cross  and  atone 
ment — then  glo- 
ry.   Expos.  B. 


92 


MATTHEW. 


Chap.  xvii.  3—13. 


A.D.  29. 


a  Deu.  xxxlv.  6. 
b  ■>  K.   li.  11;  c/. 
1  Cor.   XV.  50—53 
and  Phil.  lii.  21. 
c  Lu.  Ix.  31. 
d  Lu.  Ix.  33. 
e  Mk.  Ix.  6. 
"It   Is  a  fearful 
mistake    to    be- 
lieve, that,  be- 
cause our  wishes 
are    not    accom- 
plished, they  can 
do    no    harm." 
Gertrude. 


/Ex.  xl.  34,  35;  2 
Ch.  vil.  1,  2. 

g  2  Pe.  i.  17,  18. 
AHe.  i.  1,  2;  Deu. 
xviii.    15,   18,   19; 
Ac  iii.  22,  23;  Jo. 
i.  18. 

"In  heaven  we 
shall  dweU  to- 
gether in  the 
land  of  the  liv- 
ing :  here  we  only 
salute  each  other 
and  pass  on  in 
the  land  of  the 
dying." 

i  Da.  viii.  18 ;  Re. 
1.  17. 

"What!  is  Christ 
thy  Brother,  and 
does  He  live  in 
thine  house,  and 
yet  thou  hast  not 
spoken  to  Him 
for  a  month?  I 
fear  there  is  lit- 
tle love  between 
thee  and  thy  Bro- 
t  h  e  r,  for  thou 
hast  had  no  con- 
versation with 
Him  for  so  long. 
What!  is  Christ 
the  Husband  of 
His  Church,  and 
has  she  had  no 
fellowship  with 
Him  for  all  this 
time?"   Spwrgton. 


the  coming 
of  Elijah 


3  Lu.  ix.  86. 
feMk.  ix.  10;Mat. 
xvl.  iO. 
/  Mai.  Iv.  5. 

"  Narrowness  of 
mind  is  often  the 
cause  of  obsti- 
nacy: we  do  not 
easily  believe  be- 
yond what  we 
see."  La  Roche- 
foucmUL. 


3,  4.  Moses"  .  .  ^lias,''  fit  representatives  of  law  and  prophets,  and  with 
a  special  mission."  answered,  the  illustrious  visitors  having  departed. "^  good 
.  .  be,  true,  but  not  to  stay,  tabernacles,  huts,  booths,  tents.  Speaking  in 
great  agitation  and  wonder." 

I.  Peter's  proposal.  1.  The  principal  thing  right  in  it  is  the  delight  it  mani- 
fests in  the  Redeemer's  glory.  2.  The  wrong  thing  in  it  is  a  forgetfulness  of  the 
main  business  of'life.  11.  The  answer  given  to  Peter's  proposal.  1.  Our  highest 
enjoyments  are  sometimes  put  an  end  to  by  God.  A  cloud  came  between  them  and 
the  vision.  2.  When  God  interrupts  our  enjoyments.  He  has  always  some  other  bless- 
ing ready  for  us,  and  generally  better.  The  voice  which  came  out  of  the  cloud  was 
something  better.     3.  We  must  not  judge  ourselves  by  religious  ecstasy.     C.  Bradh  y. 

Wishes,  bad  and  good. — I  asked  a  student  what  three  things  he  most  wished. 
He  said,  "  Give  me  bopks,  health,  and  quiet,  and  I  care  for  nothing  more."  I  asked 
a  miser;  and  he  cried,  "Money,  money,  money  !"  I  asked  a  pauper;  and  he  faintly 
said,  "Bread,  bread,  bread  !"  I  asked  a  drunkard;  and  he  called  loudly  for  strong 
drink.  I  asked  the  multitude  around  me;  and  they  lifted  up  a  confused  cry,  in 
which  I  heard  the  words,  "Wealth,  fame,  and  pleasure  !"  I  asked  a  poor  man,  who 
had  long  borne  the  character  of  an  experienced  Christian.  He  replied,  that  all  his 
wishes  might  be  met  in  Christ.  He  spoke  seriously;  and  I  asked  him  to  explain. 
He  said,  "I  greatly  desire  three  things:'  first,  that  I  be  found  in  Christ;  secondly, 
that  I  may  be  like  Christ;  thirdly,  that  I  may  be  with  Christ." 

5,  6.  bright  cloud,  the  shekinah,  symbol  of  Divine  presence./  them,  i.e., 
Jesus,  Moses,  and  Elijah,    voice    .     .     cloud,  voice  of  God.?  hear  him,  the 

sum  of  law  and  prophecy,  and  to  whom  the  prophets  bare  witness.*  fell  .  . 
face,  in  profound  reverence  and  deep  fear. 

Suggestive  facts. — I.  Conscious  existence  of  the  departed ;  II.  Glory  of  resurrec- 
tion body  of  the  good ;  III.  The  fact  that  centralizes  all  redeemed  souls — death  of 
Christ ;  IV.  Need  of  special  revelation  to  qualify  for  special  trial ;  V.  The  sublime 
joys  of  the  celestial  world.     Thomas. 

Instinctive  recognition  of  saints  in  light. — A  little  girl  of  ethereal  spirit,  who  lost 
her  mother  before  she  could  remember,  would  say  to  her  devoted  friends,  "Now  tell 
me  about  my  mamma."  She  listened  with  delight  to  the  oft-told  story.  Then  her 
request  would  be  to  be  taken  where  she  could  see  her  mother's  portrait,  upon  which 
she  would  gaze  for  hours.  As  she  was  dying,  her  attentive  friend  M'hispered,  "Do 
you  know  me,  darling  ? "  but  awoke  no  response.  Just  at  the  last,  while  gazing  up- 
ward, she  cried,  with  transport  in  her  tone,  ' '  Mother  ! "  and  passed  to  her  mother's 
embrace. 

7,  8.  touched,  reassuring  them,  imparting  strength  to  body  and  mind.' 
Jesus  only,  M.  and  E.  having  finally  departed,  leaving  Jesus  the  sole  lawgiver 
and  teacher  of  the  people  of  God,  who  thenceforward  are  to  hear  Him. 

TJie  awakening  and  arousing  touch. — From  dif.  motives,  and  with  dif.  degrees 
of  pressure  for  dif.  men.  I.  The  sinner,  with  rod  of  the  lawgiver  to  alarm ;  II.  The 
penitent,  with  sceptre  of  mercy  to  welcome ;  III.  The  believer,  with  the  shepherd's 
stafl"  to  guide;  IV.  The  afflicted,  etc.,  with  hand  of  brother  to  comfort  and  soothe;  V. 
The  finally  impenitent,  with  sword  of  justice  to  destroy. 

Jesus  only. — "A  lady,  while  on  a  visit  to  the  Exposition  at  Paris,  died.  During 
her  last  moments,  speech  had  left  her;  but  she  managed  to  articulate  the  word 
'Bring.'  Her  friends,  in  ignorance  of  her  meaning,  offered  her  food;  but  she  shook 
her  head,  and  again  repeated  the  word  '  Bring.'  They  then  offered  her  grapes,  which 
she  also  declined,  and  for  the  third  time  uttered  the  word  'Bring.'  Thinking  she 
desired  to  see  some  absent  friends,  they  brought  them  to  her;  but  again  she  shook 
her  head;  and  then,  by  a  great  effort,  she  succeeded  in  completing  the  sentence, 

'  Bring  forth  the  royal  diadem. 
And  crown  Him  Lord  of  all;' 

and  then  passed  away  to  \>i  with  Jesus."    Nemnan  Hall. 

9 — 13,  charged,  laid  a  solemn  injunction  upon  them,  vision,  not  a  mere 
vision,  but  the  things  they  had  seen,i  it  was  a  wonderful  reality,  no  man.*  would  it 
not  bespoken  of  in  heaven!  ]^lias  .  •  come,  "If  this  was  not  the  coming 
of  E.  was  he  yet  to  come  ?  If  it  was,  how  was  it  so  secret  and  so  short? '"  under- 
stood, this  Jesus  intended;  otherwise,  knowing  they  so  "understood,"  He  would 
have  corrected  an  error  of  such  magnitude. 


Chap.  xvii.  14— ai. 


MATTHEW. 


93 


Contrasts  in  life.  I.  In  the  streets; — joy  and  sorrow,  honesty  and  fraud,  the 
athlete  and  the  cripple,  the  millionaire  and  the  pauper.  II.  In  our  homes;  only  a 
wall  may  separate  a  peaceful,  loving,  happy  home  from  the  dwelling  place  of  sus- 
picion, contention,  tyranny  or  vice.     III.  In  our  hearts.     S.  R.  Hole. 

Tlie  inner  and  the  outer  eye. — An  artist  was  once  studying  a  curious  work  of  art, 
and  became  so  absorbed  in  tlie  contemplation  as  to  forget  all  else  about  him.  A 
spectator,  observing  him ,  asked  what  pleasure  he  could  take  in  gazing  so  long  on  what 
seemed  so  indiflerent  an  object  to  him.  "  Hadst  thou  my  eyes,"  was  the  reply.  "  thou 
wouldstbe  as  much  ravished  as  I  am."  Ah  !  do  we  not  all  need  to  have  our  eyes 
opened,  that  we  may  "behold  wondrous  things  out  of  God's  law  ?" 

14 — 16.  come,  the  day  aft.  the  transfig."  lunatic,  R.V.  "epileptic."  sore 
vexed,  lit.   "suli'ers  grievously."    falleth,  without  self-control,     disciples,  of 

whose  mission  he  may  have  heard  fr.  them  or  others.' 

Sin,  moral  insanity. — I.  The  sinner's  course  tends  to  spiritual  suicide — thou  hast 
destroyed  thyself;  II.  Is  marked  by  extreme  folly ;  III.  Needs  perpetual  restraints 
and  oversight;  IV.  Lunatics  often  sane  on  some  subjects — sinners  may  be  intellect- 
ually sound,  but  morally  corrupt. 

Prayer  for  a  wicked  son. — Spener's  prayer  for  his  sou. — Philip  James  Spener  had 
a  son  of  eminent  talents,  but  perverse  and  extremely  vicious.  All  means  of  love  and 
persuasion  were  without  success.  The  father  could  only  pray,  which  he  continued  to 
do,  that  the  Lord  might  yet  be  pleased  to  save  his  son  at  some  time,  and  in  some 
way.  The  son  fell  sick,  and  while  lying  on  his  bed  in  great  distress  of  mind,  nearly 
past  the  power  of  speech  or  motion,  he  suddenly  started  up,  clasped  his  hands,  and 
exclaimed,  "My  father's  prayers,  like  mountains,  surround  me."  Soon  after,  his 
anxiety  ceased,  a  sweet  peace  spread  over  his  face,  his  malady  came  to  a  crisis,  and 
the  son  was  saved  in  body  and  soul.     He  became  another  man.     Geo.  Macdonald. 

17,18.  perverse, "^  ^«^.  "distorted,  turned  away,  ""betw.  an  unbelieving  world — 
part  careless,  part  hostile — and  a  half  believing  Church,  poor  human  nature,  repre- 
sented by  the  possessed  child,  is  left  in  dumb  helpless  misery,  and  the  devil  triumphs." 
how  .  .  you,  "bef.  you  learn  faith."''  bring  .  .  me,  "without  ile  ye 
can  do  nothing,"  through  Me,  ye  might  have  done  this.  Many  need  to  be  brought; 
disciples  are  to  help  in  bringing,     child,  Gk.  jraZJ  =  boy. 

Tlie  helpless  must  be  brought  to  Jesus. — I.  They  need  bringing,  have  not  will  or 
power  to  go  of  themselves ;  II.  Must  be  brought  by  friends,  relatives,  disciples :  III. 
Must  be  brought  to  Jesus — who  alone  can  save. 

Want  of  faith  the  source  of  weakness. — How  the  whole  story  of  humankind  is 
like  that  scene  which  took  place  at  the  foot  of  Tabor,  while  Jesus  was  being  trans- 
figured on  the  top.  You  remember  how,  in  Raphael's  great  painting,  the  whole  story 
is  depicted.  Up  above,  Christ  is  hovering  in  glory.  Down  below,  the  father  holds  his 
frantic  child  and  the  helpless  disciples  are  gazing  in  despair  at  the  struggles  which 
their  charms  have  wholly  failed  to  touch.  But  what  keeps  the  great  picture  from 
being  a  mere  painted  mockery  is  that  the  puzzled  disciples  in  the  foreground  are 
pointing  the  distressed  parents  of  the  child  up  to  the  mountain  where  the  form  of 
Christ  is  seen.  Let  the  picture  help  to  interpret  them  to  us,  and  is  not  the  meaning 
of  Christ's  words  to  His  disciples  this  ?  He  tells  them  that  the  reason  of  their  failure  is 
that  they  have  been  trying  to  do  by  themselves  what  they  can  only  do  when  He  is  behind 
them,  when  their  natures  are  so  open  that  His  strength  can  freely  flow  out  through  them. 
That,  I  think,  is  what  He  means  by  faith.  The  man  who  is  so  open  Christward  that 
Christ  is  able  to  pour  His  strength  out  through  him  upon  the  tasks  of  life  has  faith 
in  Christ.  The  man  who  is  so  closed  Christward  that  nothing  but  his  own  strength 
gets  utterance  upon  the  tasks  of  life  has  not  faith,  and  is  weak  because  of  his  unbe- 
lief.    Phillips  Brooks. 

19 — 21.  why  .  .  out  ?  they  had  evidently  succeeded  in  some  cases,  and  were 
surprised  at  this  failure,  unbelief,  ^«<.  "little  faith."  monntain,^  Jig.  expres.  = 
"image  of  greatest  difis.  that  faith  can  be  called  upon  to  encounter."  impossible, 
if  it  be  needful  and  right,  kind,  whence  there  are  more  than  one  kind  of  demons. 
Bengel.  prayer,  by  wh.  faith  is  obtained  and  strengthened,  fasting,  "an  aid  to 
intense  and  prolonged  prayer,  not  having  in  itself  any  spiritual  efficacy."  Verse  21  is 
omitted  in  the  R.  V.     See  Mk.  ix.  29. 


Little  faith. — (1)  It  restricts  usefulness. 
(3)  It  makes  men  timid  amid  perils  (8:26). 
poral  anxieties  (fi  :.S0 ).     Broadus. 


(2)  It  hinders  spiritual  perception  (16:8). 
(4)  It  leaves  them  consumed  with  tern- 


cure  of 

demoniac 

child 

Mk  Ix.  20—27. 
a  Lu.  i  .  37. 
L  Mat  X.  8. 
Nothing  can  be 
better  than  to 
bring  our  spirit- 
ual failures  to 
Christ  Himself, 
as  did  the  disci- 
ples, l/avison. 
It  is  said  that 
shortly  before 
Mr.  Moody  be- 
gan those  labors 
which  were  so 
marvellou  sly 
blessed,  he  was 
greatly  impress- 
ed by  the  remark 
made  by  a  Chris- 
tian friend:  •■It 
remains  for  the 
world  to  see  what 
the  Lord  can  do 
with  a  man 
wholly  consecrated 
to  Christ." 

"Malice  Is  the 
devil's  picture. 
Lust  makes  men 
brutish  and 
malice  makes 
them  devilish. 
Malice  Is  mental 
murder:  you 
may  kill  a  man, 
and  never  touch 
him."  T.  Wat- 
son. 

c  Deu.  xxxii.  5, 
20,  Mat.  xi.  j6; 
cf.  xil.  39—41,  45. 
d  Jo.  xiv.  9;  Ps. 
xcv.  10. 

"  It  was  ancient- 
ly s  a  i  d  of 
Eucrates, 
'  Eucrates  has 
more  tricks  than 
one;  thus  no 
trap  will  easily 
catch  him.'  So 
we  may  say  of 
the  devil,  that  he 
hath  a  thousand 
ways  to  deceive : 
he  can  trans- 
form himselfinto 
any  shape  what- 
soever ;  nay,  he 
knoweth  how  to 
be  an  angel  of 
light."     Spencer. 


fiower  of 
aith 

e  Mk.  Xi.  22—24. 
An  old  lady  was 
one  night  read- 
ing that  passage 
In  the  Bible  wh. 
speaks  of  the 
faith  that  can 
remove  moun- 
tains Now,  there 
was  behind  her 
humble  dwelling 


94 


MATTHEW. 


Chap,  xviii.  i — 3. 


A.D.  29. 

a  high  hill.  wh. 
hid  the  nearest 
village  from  her 
view.  She  had 
often  wished  that 
this  hill  might 
be  taken  away. 
80,  before  retir- 
ing, she  prayed 
that  this  hill 
might  be  re- 
moved, because 
she  had  faith 
that  it  would  be 
done.  But  in  the 
morning,  when 
she  arose,  she 
lifted  the  cur- 
tain, and,  lo!  the 
mou  n  t  a  i  n  was 
still  there.  Then 
the  old  lady  said 
to  her  son,  who 
was  then  coming 
in,  "Just  as  I  ex- 
pected, John, the 
old  hill  stands 
yet." 

Jesus  again 
predicts  His 
sufferings 
and  death 

a  Mk.  ix.  30. 
h  Lu.  ix.  45. 
Betray,   to  deliver 
up  traitorously. 
payment  of 
tribute- 
money 

c  Josex>hus,  Ant. 
xviii.  9,  1.  In 
Ant.  xviii.  8,  1', 
the  shekel  =  i 
d  r  a  c  h  m  ;b,  the 
Gk.  for  wh.  was 
the  stater  (araTrjp) 
In  N.  T.  the 
drachma=ab.8d. 
English;  or  a  lit- 
tle more  than  a 
quarter-shekel. 
The  drachma 
was  reckoned  to 
=  the  Kom.  dena- 
rius (Mat.  xviii. 
i.8).  Jos.  Wars,  vil. 
6,6. 

d  Ex.  XXX.  11—16; 
xxxvili.  26. 
e  Jo.  11.  16. 
Tribute,  a  fixed 
fi\xm  paid.  L.  tri- 
butum  —  trihuo.  to 
pay  :  perh.  fr.  tri- 
Ints,  a  tribe. 

least  and 
greatest 

/  Mk.  ix.  33;   Lu. 
ix.  46;  xxii.  24. 
a  Mk.  ix.  33. 
h  Ac.  i.  6. 
Convert,  to  turn 
round.    L.  conver- 
U> — conuersiw , —con, 
and  verlo,  to  turn. 
Gk.     <TTp€<j>o},     to 
turn  about, 
t    Ps.    cxix.    69; 
xix.    7;    Ac.    HI. 
26;  xlv.  15,  xxvl. 
18;  Jas.  V.  19,  20; 
Da.  xll.  3;  Pa.  U. 

2a 


Faith  joins  man  to  God. — When  man  has  faith  in  God  his  nature  so  opens  itself  to 
be  filled  with  God,  that  God  and  he  make  a  new  unity,  different  at  once  from  pure 
heavenly  divinity  and  from  pure  earthly  humanity,  the  new  unit  of  man  inspired  by 
God;  and  by  that  new  unit,  that  new  being,  it  is  that  the  evil  is  to  be  conquered  and 
the  world  is  to  be  saved.  Can  we  understand  that  ?  Let  us  take  a  simple  illustra- 
tion. Look  at  the  army  and  its  great  commander.  The  army  tries  to  tight  the  battle, 
and  is  routed.  Then  its  scattered  regiments  gather  themselves  together,  and  put 
themselves  into  the  hands  of  the  gi-eat  general,  and  obey  him  perfectly,  and  fight  the 
battle  once  more  and  succeed.  "  Why  could  not  I  succeed  ? "  the  army  cries ;  and  the 
general  answers,  "  Because  of  j^our  unbelief.  Because  you  had  no  faith.  You  sepa- 
rated yourself  from  me.  You  are  but  half  a  power,  not  a  whole  power.  The  power 
which  has  won  the  battle  now  is  not  you  and  is  not  I ;  it  is  made  up  of  you  and  me 
together,  and  the  power  which  made  us  a  unit  was  your  obedient  faith."  Phillips 
Brooks. 

22,  23.  abode,"  stayed  awhile,  spent  their  time:  not  "fixed  residence."  be- 
trayed, given  up.  sorry,  did  not  doubt,  now  understood  what  bef.  they  did  not 
comprehend.'' 

Christ's  Personal  predictions. — I.  Nature — they  include  the  manner,  time,  place, 
and  circumstances  of  His  death,  with  minute  details  of  antecedent  and  following- 
incidents  ;  IL  Lessons — Whence  hath  this  man  this  knowledge  ?  Could  any  mere 
man  foretell  with  certainty  one  event  connected  with  his  death  ?  Would  not  any  mere 
man  have  avoided  the  place  and  the  traitor,  etc.  ? 

A  traitor's  reward. — Benedict  Arnold  once  asked  a  loyal  captain  what  the 
Americans  would  do  with  him,  if  they  caught  him.  He  replied,  "I  believe  they 
would  first  cut  ofl"  your  lame  leg,  which  was  wounded  in  the  cause  of  freedom  and 
virtue  at  Quebec,  and  bury  it  with  the  honors  of  war,  and  afterwards  hang  the  re- 
mainder of  your  body  on  a  gibbet." 

24—27.  tribute,  Gk.  5i(5/3ax/ia<^=half-shekel,  i.e.  the  Gk.  coin  of  two  drach- 
mas then  current  in  Palestine  for  half-shekel.  The  sum  to  be  contributed  by  ea.  Jew  over 
20  yrs.  of  age;  first,  for  tabernacle,''  after  for  temple,  prevented,  R.V.  "spake 
first  to  him."  kings,  and  His  P'ather,  whose  house"  was  thus  supported,  was  king 
of  whole  earth.  Strangers,  others  than  their  own  families,  i.e.  their  subjects.  "Does 
a  king  tax  his  own  children  or  his  subjects  ? "  children  free,  hence  by  strict  right 
was  Jesus  free,  offend,  by  seeming  to  disregard  a  religious  duty,  piece  of 
money,  Gk.  crrarrjp^  shekel,     me     .     .     thee,  half-shekel  ea. 

TJie  tribute  money  and  its  lesson  s.— I. 'Rqsi^qcXSw^  our  Lord  Himself:  1,  infinite 
in  knowledge;  2,  almighty  in  power;  3,  divine  in  nature.  H.  The  duty  of  Chris- 
tians: 1,  gi-atitude  for  God's  care;  2,  submission  to  human  authority;  3,  honest  dis- 
charge of. pecuniary  obligations;  4,  unwavering  confidence  in  Christ. 

Tribute.—''  For  your  taxes  and  tributes,  we  are,  above  all  other  men,  everywhere 
ready  to  bring  them  to  your  collectors  and  officers,  being  taught  so  to  do  by  our 
great  Master,  who  bade  those  that  asked  the  question.  Whether  they  might  pay 
tribute  unto  Caesar  ?  to  '  give  unto  Caesar  the  things  that  are  Caesar's  and  unto  God 
the  things  that  are  God's.'"     Justin  Martyr. 


CHAPTER    THE    EIGHTEENTH. 

J -J,  came  .  .  Jesus,  Jesus  having  questioned  them  on  the  matter  in  dis- 
pute./ sajdng,  in  thought  not  words.s  kingdom  .  .  heaven,*  the  kingdom 
wh.  the  Messiah  would  set  up ;  the  nature  ot  wh.  as  yet  they  did  not  understand. 
called  .  .  child,  who  seemed  not  loath  to  come,  converted,' i?.  F.  "  K-xccpt 
ye  turn,"  active,  not  passive,  so  always  in  the  N.  T.,  i.e.  fr.  pride,  etc.  little 
children,  and  this  child  in  particular. 

Conrersion.—l.  Nature— a  turning  round  from  bad  to  good  in  thought,  word, 
deed,  spirit,  purpose— not  simply  e.xternal,  but  internal;  H.  Necessity— the  kingdom 
has  room  only  for  the  good.  The  Clirlftian  life  a  glorified  childhood.— I.  in 
faith.  IL  in  love.  UL'  in  hope.  The  Christian  life  is  a  transfigured  childhood. 
Like  children,  we  believe  without  suspicion,  love  without  distinction,  hope  without 
limitation;  and,  together  with  this,  the  Spirit  of  grace  gives  to  our  faitli,  light ;  to 
our  love,  wisdom  ;  to  our  hope,  an  everlasting  foundation.     Ttiolvck. 


Chap,  xviil.  4— II. 


MATTHEW. 


95 


Conversion. — The  term  conversion  is  often  used  for  an  alteration  of  sentiment,  a 
change  of  religious  opinions — as  in  the  case  of  a  Romanist  who  relinquishes  his 
peculiar  views,  or  of  a  nominal  Protestant  who  goes  over  to  the  Papists.  This,  how- 
ever, is  not  the  proper  meaning  of  the  term.  "  God  forbid  that  I  should  change  my 
religion!"  said  an  ignorant  old  woman,  when  she  was  exhorted  to  abandon  her 
notions  of  self-rigiiteousuess,  and  to  betake  herself  to  the  hope  of  the  gospel.  "You 
object  to  change  your  religion,"  replied  her  instructor:  "has  your  religion  changed 
you  ? " 

4 — 6.  humble,"  this  was  the  lesson  now  being  taught,  as  .  .  child,  and 
so  become  such  as  this  child  is.  same  .  .  greatest,  yet  unconscious  great- 
ness, one  such,  as  the  one  now  before  them — ^humble,  teachable  child,  name,* 
for  My  sake,  "as  Conrad  and  Ursula  Cotta  received  the  young  Martin  Luther." 
receiveth  me,  so  great  is  His  sympathy!"  offend,  B.V.  "cause  to  stumble." 
mill-stone,  the  ass-millstone,  i.e.,  large,  turned  l)y  an  ass,  as  opp.  to  small  stone 
of  hand-mill,  neck  .  .  drowned,  not  a  Jewish,  but  heathen  punishment, 
hence  all  the  more  shameful. 

The  humble  is  the  greatest,  "  for  two  reasons — I.  Bee.  child-like  humility  and 
simplicity  involve  conquest  of  master-sins — pride  and  selfishness;  II.  Bee.  self-dis- 
trust is  right  soil  for  growth  of  strong  and  lofty  faith. "'' 

A  child's  faith. — A  poor  little  boy  was  found  standing  in  the  street,  evidently 
intelligent,  but  sick.  A  kind-hearted  man  went  to  ask  him  what  he  was  doing  there. 
"I  am  waiting  for  God  to  come."  "What  do  you  mean?"  said  the  gentleman, 
touched  by  the  pathetic  tone  of  the  answer  of  the  boy.  "  God  sent  for  mother  and 
father  and  little  brother,"  said  he,  "and  took  them  away  to  His  home  up  in  the  sky; 
and  mother  told  me,  when  she  was  sick,  that  God  would  take  care  of  me.  I  have  no 
home,  and  so  I  came  here,  and  have  been  looking  so  long  up  in  the  sky  for  God  to 
come  and  take  care  of  me,  as  mother  said  He  would.  He  will  come,  won't  He  ? " — 
"Yes,  my  lad,"  said  the  man,  overcome  with  emotion.  "He  has  sent  me  to  take 
care  of  you."  You  should  have  seen  his  eyes  flash,  and  the  smile  of  triumph  break 
over  his  face,  as  he  said,  "Mother  never  told  me  a  lie,  sir;  but  you  have  been  so  long 
on  the  way!" 

7 — lo.  woe,*  "alas  for!"  offences, -B- F-  "occasions  of  stumbling."  needs 
be,  cannot  be  otherwise;  world  lieth  in  wicked  one.  hand  .  .  foot  .  . 
eye,  see  notes  on  v.  29,  80.  offend,  R-V.  "  causeth  thee  to  stumble."  everlast- 
ing, lit.  "  enduring  for  ages."  hell,  lit.  Gehenna.^  little  ones,  simple,  child- 
like disciples,  angels,  prob.  guardian  angels, who  have  charge  given  them  con- 
cerning heirs  of  salvation.?  behold  .  .  face,''  are  honored;  hence  the  little 
ones,  their  wards,  must  not  be  despised. 

Eternal  jyunishment. — I.  Does  not  rest  upon  this  verse,  or  the  words  everlasting 
fire  {nvfi  ro  aiojviov)  alone;  but,  2.  on  xohole  scope  of  the  vv.  in  wh.  it  occurs; 
3.  ou  the  contrast  betw.  "everl.  punishment"  and  "everl.  life;  "  and  4.  on  the  utter 
absence  of  the  slightest  intimation  of  hope  for  the  finally  condemned.'  Conder.  This 
terrible  warning  comes  from  the  most  loving  heart  in  the  universe.  It  is  love,  not 
hate,  that  points  out  the  danger  of  sin.  Love's  hand  rings  the  warning  fire-bell. 
Love  lights  the  beacon  to  keep  men  from  being  wrecked.  He  that  refuses  or  neglects 
to  warn  is  the  one  who  is  cruel.     Peloubet. 

Children  not  to  be  despised. — "I  have,  during  the  past  year,  received  forty  or  fifty 
children  into  church-membership.  Among  those  I  have  had  at  any  time  to  exclude 
from  churcli-fellowship,  out  of  a  church  of  twenty-seven  hundred  members,  I  have 
never  had  to  exclude  a  single  one  who  was  received  while  yet  a  child.  Teachers  and 
superintendents  should  not  merely  believe  in  the  possibility  of  early  conversion,  but 
in  the  frequency  of  it."  Spurgeon. — ^^  I  don't  want  to  go  to  heaven.'' — There  was  a 
clergyman,  who  was  of  nervous  temperament,  and  often  became  quite  vexed  by  find- 
ing his  little  gi'andchildren  in  his  study.  One  day,  one  of  these  little  children  was 
standing  by  his  mother's  side,  and  she  was  speaking  to  him  of  heaven.  "Ma,"  said 
he,  "I  don't  want  to  go  to  heaven."  "Do  not  want  to  go  to  heaven,  my  son!  "  "  No, 
Ma,  I'm  sure  I  don't."  "Why  not,  my  son  ?"  "Why,  grandpa  will  be  there,  won't 
he  ?"  "  Why,  yes,  I  hope  he  will."  "  Well,  as  soon  as  he  sees  us,  he  will  come  scold- 
ing along,  and  say,  '  Whew,  whew,  wliat  are  these  boys  here  for  ? '  I  don't  want  to  go 
to  heaven,  if  grandpa  is  going  there.  ' 

II.  for,  this  is  an  esp.  reason  why  the  ' '  little  ones  "  are  not  to  be  despised,  come, 
ace.  to  anc.  prediction;  fr.  the  world  of  glory;  in  human  form  and  nature;  as  a  lowly, 


A.D.  29. 

Humility: — 
a  Ps.  cxxxvlil.  6 ; 
Is.  12 ;  Pr.  ill.  31; 
xvl.  19;  xviii.  12; 
xxix  23;  xxli.  4; 
Is.  Ivll.  15;  Mi 
vi.  8;  Mat.  v.  3; 
Lu.  xlv.  11;  Co. 
lii.  12;  Ep.  iv.  1, 
2;  1  Pe.  V.  5;  Phi. 
11.  3—9. 

h  Mat.  X.  42;  xxv. 
40. 

c  Mat.  xxv.  40;  cf. 
Philem.  17. 
d  2  Cor.  xll.  9, 
10;  1  Pe.  V.  5. 
"In  what  way, 
or  by  what  man- 
ner of  working, 
God  changes  a 
soul  from  evil  to 
good,  howHe  im- 
pregna  tes the 
barren  rock-with 
priceless  gems 
and  gold  —  is  to 
the  human  mind 
an  impenetrable 
mystery.  In  all 
cases  alike." 
Coleridge. 


oflfences  or 
hindrances 

e  Lu.  xvll.  1,  2. 
How  great  is  the 
dignity  of  souls 
that  have  angels 
for  their  guard- 
i  a  n  s  1  How 
great  is  the  con- 
desc  e  n  s  i  o  n  of 
God  th.  he  sends 
us  such  guides ! 
Lapide. 


/Mat.  v.  22. 
g  Ps.  xxxiv.  7, 
xci  11 ;  He.  1.  14. 
;*  Lu.  1.  19. 
i  cf.  Mat  xiil.  42; 
Jo.  ill.  36;  V.  24; 
2Thes  i.  8,9;  Ee. 
xxi.  8. 

"  Call  not  that 
man  wretched, 
who,  whatever 
ills  he  suffers, 
has  a  child  to 
love  "  Snuthey. 
"I  love  these  lit- 
tle people ;  and  it 
is  not  a  slight 
thing  when  they, 
who  are  so  fresh 
from  God,  love 
us."    Dickens. 


purpose  of 

Christ's 

coming 

Lu.  Ix.  56;  xix. 
10;  Jo.  Hi.  17;  xii. 
47;  Ga.  111.  13;  Ep. 
il.  1,  4,  6. 


96 


Chap,  xvlll.  zsi— z8. 


A.D.  29. 

a  "Children  are 
here  to  be  reck- 
oned with  '  that 
wh.  was  lost,'  and 
therefore  are  not 
to  be  regarded  as 
faultlessly  inno- 
cent "  De  Wette. 
Whoever  reach- 
ed within  three 
thousand  feet  of 
the  city  of  refuge 
was  safe  If  the 
sinner  shall  but 
touch  the  hem  of 
Christ's  garment 
he  shall  live. 

"Our  altar  Is 
four-square :  It 
has  a  face  each 
way,  and  it  has  a 
horn  upon  each 
corner,  that  the 
man-slayer  who 
flees  for  safety 
may  touch  it; 
and  he  who 
touches  that 
altar  touches  it 
for  safety. " 
Evans. 

the  lost 
sheep 

Lu.  XV.  3—7. 
cf  Ro  viii  38,39; 
Is.  xl.  11 ;  Jo  xxl. 
15;  2Pe.  ill.  9;  1 
Pe  1  5. 
h  -Jer.  xlli.  16 
Men  never  ap- 
pear before  God's 
sight  clustered 
in  crowds ,  never 
like  the  count- 
less pines  which 
stand  in  thickest 
serried  masses 
in  the  forest ;  but 
like  the  singled 
vines  of  the  vine- 
yard, each  of 
which  the  hus- 
bandman knows 
and  tends  with  a 
care  that  is  all 
Its  own.  J.  O. 
Dykes. 

a  brother's 
trespasses 

Jo.  viii.  17. 
c  Le.  xix.  17 ;  Lu. 
xvii.  3,  4;  Ps. 
cxll.  5;  Ja  v.  20. 
d  De.  xlx.  J.5;  2 
Cor.  xlil.  1 :  1  Ti. 
V.  19  1  Cor.  vl.  6, 
7.  Col  ill.  13. 
e  Ac.  XV  6. 
/2Th  lil.  6:  Tit. 
lii.  10:  2  Jo  10. 
g  Mat  xvl.  19 :  Jo. 
XX.  22,  23 :  1  Cor. 
V.  4;  2  Cor.il  10. 
Church,  lit.  tlie 
Lord's  house  A.-S. 
circe;  Ger.  kirche; 
Scot  kirk:  Gk 
kyriake-Ii-yrios  the 
Lord.  By  usage 
c.Is  proper  trans. 


humble,  but  sinless  man.  to  save,  and  to  seek  in  order  to  save,  lost,"  lost  now, 
and,  but  for  this  coming,  lost  for  ever.  v.  11  is  omitted  in  the  R.  V.  See  Lu.  xix. 
10. 

Pastoral  service  symbolized  by  the  Great  Shejjherd. — He  cherishes  the  lost  sheep ; 
I.  Because  it  is  a  lost  life,  not  a  dead  possession ;  II.  Because  He  is  a  faithful  Shepherd, 
full  of  compassion,  not  one  who  reckons  closely.  One  lost  sheep  may  be  of  greater  im- 
portance than  ninety  and  nine  that  have  not  gone  astray. 

Will  Jesus  save  me  .''—On  visiting  a  hospital,  I  saw  a  young  man  in  the  last  stage 
of  consumption,  and  I  asked  him  if  he  was  prepared  for  death.  He  looked  at  me  with 
great  earnestness  as  I  spoke  of  the  all-sutliciency  of  Jesus,  but  he  remained  silent. 
Two  days  after,  on  entering,  he  grasped  my  hand,  and  with  tears  exclaimed,  "  I  am 
lost !  I  am  lost ! "  I  had  much  satisfaction  in  directing  him  to  that  Saviour  who  came 
to  seek  and  to  save  the  lost.  The  next  morning,  when  I  went  to  see  him,  he  was  tak- 
ing breakfast;  but  so  anxious  was  he  for  the  bread  of  life,  that  he  made  the  nurse  re- 
move it  that  he  might  listen  to  me;  and  I  will  never  forget  his  earnest  look  when  he 
said,  "Will  Jesus  save  ine?  I  am  such  a  great  sinner."  Suitable  direction  was 
given  him,  and  tlie  truth  that  saves  the  soul  was  fully  brought,  before  him.  Next 
morning  I  observed  a  great  change  in  the  expression  of  his  countenance,  and  I  asked  him 
if  he  tljought  Jesus  could  save  such  a  sinner  as  he  was.  "  He  has  saved  me,"  was  his 
immediate  reply.  One  day,  on  speaking  to  him  of  Jesus  as  the  foundation,  he  quickly 
caught  the  idea  and  said,  ' '  I  see ;  I  see ;  I  must  rest  upon  the  Rock. "  The  next  day 
he  went,  we  hope,  to  the  land  of  everlasting  light. 

12 14.  one     .     .     astray,  first  wandering  thoughtlessly,  then  hurrying  with 

affright,  leave  .  .  nine,  not  caring  less  for  them ;  a  large  flock  will  usually 
keep  together ;  be  seen  fr.  a  distance ;  be  less  liable  to  attack ;  would,  therefore,  be 
comparatively  safe  for  a  season,  mountains,*  not  shrinking  fr.  toil  and  pain. 
seeking,  anxiously;  calling  by  name,  astray,  unhappy,  and  in  danger,  if 
find,  but  it  may  have  fallen  into  some  pit  or  chasm,  or  be  devoured  by  some 
bea'st  of  prey,  more,  not  bee.  of  more  value ;  but  bee.  it  has  been  saved,  and  his 
toil  has  been  requited,  will  .  .  Father,  hence,  leaving  the  great  flock  in 
heavenly  fold,  the  good  shepherd  is  seeking,     one,  not  even  one.     perish,  be  lost. 

God's  minute  and  all-inclusive  care  of  the  universe.— I.  He  is  the  Shepherd  of  the 
flock;  H.  Wis,  \o\&  \&  impartially  shown  to  all  who  are  in  the  fold;  HI.  The  salva- 
tion of  the  least,  is  worth  all  the  efforts  of  the  highest.     Dr.  Parker. 

One  evening  in  1861,  as  General  Garibaldi  was  going  home,  he  met  a  Sardinian 
shepherd  lamenting  the  loss  of  a  lamb  out  of  his  flock.  Garibaldi  at  once  turned  to 
his  stafl",  and  announced  his  intention  of  scouring  the  mountain  in  search  of  the  lamb. 
Lanterns  were  brought,  and  old  officers  of  many  a  campaign  started  off  full  of  zeal 
to  hunt  the  fugitive.  But  no  lamb  was  found,  and  the  soldiers  were  ordered  to  their 
beds.  The  next  morning  Garibaldi's  attendant  found  him  in  bed  fast  asleep.  The 
attendant  waked  him.  The  general  rubbed  his  eyes,  and  so  did  the  attendant,  when 
he  saw  the  old  warrior  take  from  under  the  covering  tlie  lost  lamb,  and  bid  him  convey 
it  to  the  shepherd.  The  general  had  kept  up  the  search  through  the  night  until  he  had 
found  it.  Even  so  doth  the  Good  Shepherd  go  in  search  of  his  lost  sheep  until  he  finds 
them.     Sunday-School  Times. 

15—18.  brother,  fellow  disciple,  trespass,  sin.  go,  without  needless  de- 
lay, tell,  convince,  in  kindness.''  alone,  do  not  unnecessarily  overwhelm  him  with 
shame  in  public,  hear,  patiently,  and  confess  his  fault,  gained,  won  back  to 
brotherly  feeling,  if  not,  do  not  give  thy  bro.  up.  take  .  .  more,'' and  be 
heedful  whom  you  select,  witnesses,  of  your  reproof,  and  evidence,  every 
word,  that  nothing  may  be  afterwards  exaggerated  by  you,  or  extenuated  by  him. 
church,'  whole  body  of  disciples.  "That  congregation  of  wh.  thou  and  he  are 
members."  heathen  .  .  publican,^  R.  V.  "  as  the  Gentile  and  the  publican"; 
one  who  no  longer  belongs  to  the  body  of  the  faithful,  bind  .  .  loose  .  . 
heaven,^  What  was  spoken  to  Peter  alone  is  now  spoken  to  all  the  disciples  repre- 
senting the  Church.  "  Wliatsoever  you  as  a  Church  declare  binding  or  declare  not 
binding,  that  decision  shall  be  ratified  in  iieaven." 

Method  of  gaining  a  brother.— I.  Privacy;  H.  Witness;  HI.  Discipline.— " The 
gain  of  a  man  compared  with  other  gains." 

Injuries  not  to  be  made  public— \  man  strikes  me  with  a  sword,  and  inflicts  a 
wound.  Suppose,  instead  of  binding  up  the  wound,  I  am  showing  it  to  everybody, 
and  after  it  has  been  Vxmud  n\)  lam  taking  off  the  bandage  constantly,  and  examining 


Chap.  xvlU.  19— a7« 


MATTHEW. 


9T 


the  depths  of  the  wound,  and  making  it  fester,  is  there  a  person  in  the  world  who 
would  not  call  me  a  fool  ?  However,  such  a  fool  is  he  who,  by  dwelling  upon  little  in- 
juries or  insults,  causes  them  to  agitate  and  influence  his  mind.  How  much  better 
were  it  to  put  a  bandage  on  the  wound  and  never  look  to  it  again.     Simeon. 

19,  ao.  two,  however  small  the  body  of  faithful  men.  agree,  in  heart,  mind, 
will,  desire,  faith,  atiything,  that  is  fit  and  right,  ask,"  in  believing  prayer. 
done,  granted,  accomplished,  in  .  .  name,''  as  My  disciples,  for  My  glory,  to 
pray  for  the  peace  and  prosperity  of  My  kingdom. 

Social  xcorship.—l.  Facilities  for,  always  practicable ;  no  such  difiicultjes  are  to 
prevent  as:  1.  Want  of  numbers;  2.  Distance  fr.  place;  3.  Inconvenient  time;  4. 
Difl'.  of  opinion.  H.  Inducements  to,  1.  Christ's  presence;  2.  Answers  to  prayer. 
III.  Character  of,  1.  Concord;  2.  Prayer;  3.  Solemnity — Clirist  there ;  4.  Joyful  ex- 
pectancy. IV.  The  great  requisite  for,  "In  My  name,"  1.  To  engage  in  it  in  spirit 
of  obedience.  Stems  and  Twigs.  It  comes  to  tliis,  that  the  presence  of  Christ  with 
His  people  and  of  His  Spirit  in  them,  uniting  them  with  one  another  and  with  Him, 
is  that  which  constitutes  the  true  and  living  church ;  and  it  is  only  when  thus  met  in 
the  name  of  Christ,  and  acting  in  the  spirit  of  Christ,  that  assemblies  of  believers, 
whether  large  or  small,  have  any  guarantee  that  their  decrees  on  earth  are  registered 
in  heaven,  or  that  the  promise  shall  be  fulfilled  to  them,  that  what  they  ask  "shall  be 
done  for  them  of  My  Father  which  is  in  heaven."    J.  M.  Gibson. 

Answer  to  united  prayer. — Some  time  ago,  three  Christians  fixed  by  agreement 
on  a  merchant  of  Philadelphia,  doing  a  large  business,  but  who  had  no  interest  in 
Christ,  to  make  him  a  subject  of  special  prayer.  They  agreed  to  meet  at  the  same 
hour  each  day  to  pray  for  his  conversion.  Having  done  so  for  two  or  three  days,  they 
said  to  a  fourth,  a  merchant,  "We  want  you  to  go  and  talk  to  that  man  about  his 
soul."  "I  will  go,'  he  said.  He  went,  found  the  merchant  in  his  counting-house  and 
asked  for  an  interview.  It  was  granted.  He  told  him  at  once  the  object  of  his  visit. 
"I  have  come  to  speak  to  you  about  Jesus."  The  man's  head  fell  upon  his  breast. 
He  was  silent.  "If  you  feel  that  you  need  a  Saviour,  I  have  come  to  tell  you  that 
His  salvation  is  free,  and  that  you  may  have  it  if  you  will."  "Do  you  say  that  ? "  he 
asked.  "I  repeat  it;  I  have  the  highest  authority  for  it,"  said  the  visitor.  "Will 
you  go  with  me  to  see  my  pastor  to-night  ? "  "I  will  go  to-night,"  he  replied.  That 
evening  the  merchant  and  his  friend  came  to  the  minister,  the  former  anxiously  in- 
quiring for  Jesus,  and  sitting  with  the  simple  earnestness  of  a  little  child,  begging  to 
know  more  of  the  way  of  life. 

21,  22.  seven,  wh.  Peter  thought  a  liberal  extension  of  the  Pharisee's  rule.<= 
seventy  .  .  seven,  «.e.  without  limit.  "  If  I  can  still  cozi«^,  then  have  I  not 
forgotten  what  went  before,  and  therefore  not  at  all  really  forgiven  fr.  the  heart. "'* 

Forgiveness  not  a  matter  of  calculation. — Suppose  a  man  were  to  put  the  ques- 
tion, How  often  must  I  admire  what  is  beautiful  and  great  in  creation  ?  how  often 
must  I  cherish  affection  for  my  child?  how  often  must  I  honor  God?  how  often  must  I 
practise  the  duty  of  kindness  ?  or  how  often  must  I  feel  sympathy  for  the  unhappy  and 
the  suff'ering  ?  You  will  see  that  any  answer  which  could  be  given  to  such  a  question 
would  be  misleading,  simply  because  the  question  proceeded  on  a  false  notion  of 
what  admiration,  or  affection,  or  sympathy  is.  To  give  a  direct  answer  to  such 
questions,  you  could  only  say,  in  Christ's  words,  "  Until  seventy  times  seven  " — i.e., 
numbers  have  nothing  to  do  with  the  matter. 

The  power  of  forgiveness. — Near  the  end  of  the  seventeenth  century,  a  Turkish 
grandee  in  Hungary  made  a  Christian  nobleman  his  prisoner,  and  treated  him  with 
the  utmost  barbarity.  But  the  fortune  of  war  is  changing;  and  the  Turk  fell  into  the 
hands  of  the  Hungarians,  and  the  Turk,  supposing,  as  a  matter  of  course,  that  he 
would  be  tortured  to  death,  had  already  swallowed  poison,  when  a  messenger  came 
from  his  Christian  slave,  telling  him  to  go  in  peace ;  he  had  nothing  to  fear.  The 
Moslem  was  so  impressed  with  this  heavenly  spirit,  that  he  proclaimed  with  his 
dying  breath,  "I  will  not  die  a  Moslem;  but  I  die  a  Christian:  for  there  is  no  religion 
but  that  of  Christ  which  teaches  forgiveness  of  injuries." 


'  For  still  In  mutual  sufferance  lies 
The  secret  df  true  living 
Love  scarce  is  love,  that  never  knows 
The  sweetness  of  forgiving." 


Whittier. 


23 — 27.  kingdom*    .    .    heaven,  of  wh.  forgiveness  is  a  principal  law,  and 
characteristic,     account,  a  return  of  their  transactions  in  his  service.     How  they 


A.D.    29. 

for  Gk.  ecdesia 
(congregation  in 
Tyndale's  V.),  In 
classic  it=a  con- 
gregation of  citi- 
zens publicly 
called ;  of  citizens 
opp.  to  sojourn- 
ers, and  a  legal 
assembly  as  opp. 
to  a  chance 
crowd  (fr.  ex,  out, 
and  KaKetv,  to 
call).     Conder. 


power  of 
union  in 
prayer 

a  Ac.  xll.  5,  16, 
17:  Iv.  3x:  Ja.  i. 
5,  6:  Ac  vili.  15, 
17:  Lu  xvlil  1; 
1  Jo  III.  22 ;  V.  U. 
b  Ex  XX.  '^4;  Ps. 
cxlv.  18;  Mat. 
xxvIII.  VO ;  Jo.  XX. 
19.  26. 

We  do  not  need 
to  wait  for  the 
presence  of  the 
Master,  when  we 
are  truly  met  in 
His  name.  It  Is 
not  He  th.  needs 
to  be  entreated 
to  draw  near  to 
us  :  "  There  am 
I."     Gibson. 


forgiveness 
to  be  unlimited 

Ge.  Iv.  24. 
c  "  In  the  Tal- 
mud it  is  deter- 
mined that  a 
man  may  be  for- 
given his  sin  till 
the  third  time, 
but  not  the 
fourth ;  alleging 
Am.  i.  3;  il.  6; 
Job  xxxlli.  29, 
30."  Stier. 
d  Stier.  Lu.  xvil. 
4;  Mat.  vi.  14; 
Mk.  xi.  22;  Col. 
lii.  8.  13. 

"Humanity  is 
never  so  beauti- 
ful as  when  pray- 
ing for  forgive- 
ness, or  else  for- 
giving another." 
Rickter. 


the  King  and 
His  servants 


e  "This  is  the 
first  of  the  pa- 
rables in  wh.  God 
appears  in  His 
character  of 
king."  Trench. 
"  We  are  not  only 
guilty  but  help- 
lessly guilty." 


MATTHEW. 


Chap,  xvlil.  a8— 35. 


A.D.  29. 

a  Ex.  xxU.  3;  Le. 
XXV.  39,  47;  2  K. 
Iv.  1;  cf.  De.  XV. 
12;  Jer.  xxxiv.  14; 
Is.  1.  1;  1  K.  xxi. 
20 ;  2  K.  xvii.  17 . 
6  Ro.  X.  3;  Lu. 
xviil.  9—14;  Be. 
Ul.  17. 


c  Mat.  X.  29. 
"Generous  and 
magnanimous 
minds  are  readi- 
e  a  t  to  forgive ; 
and  It  is  a  weak- 
ness and  impo- 
tency  of  mind  to 
be  unable  to  for- 
give."   Bacon. 


Tasso,  being  told 
that  he  had  a  fair 
opport  unity  of 
taking  a  d  v  a  n  - 
tage  of  a  very 
bitter  enemy,  re- 
plied — "I  wish 
not  to  plunder 
him :  but  there 
are  things  I  wish 
to  take  from  him 
— not  his  honor, 
his  wealth,  or  his 
life,  —  but  his 
malice  and  ill- 
will." 


d  Ps.  cxlx.  53, 136, 
158. 

e  Pr.  xxi.  13;  Mat. 
vi.  12;  Ja.  il.  13; 
Le.  xix.  18;  Ep. 
iv.  32. 

"To  be  unwilling 
to  forgive  an  of- 
fence, is  to  pro- 
voke the  wrath, 
both  cf  heaven 
and  earth." 
QuesTid. 

Though  thou 
continually  par- 
don thy  neighbor 
absolutely  for  all 
his  sins,  as  a 
drop  of  water  to 
an  endless  sea, 
80  much,  or  rath- 
er much  more, 
doth  thy  love  to 
man  come  snort 
In  comparison 
with  the  bound- 
less goodness  of 
God,  of  which 
thou  standest  in 
need."  Chrysos- 
tom. 


had  farmed  his  revenue  and  estate,  reckon,  comparing  receipts  with  returns. 
brought,  did  not  come  willingly  bee.  of  his  debt.  10,000  talents,  not  less  than 
12  million  dollars.  But  this  is  a  supposed  case,  to  show  that  the  servant's  indebted- 
ness was  enormous.  A  man's  indebtedness  to  God  incalculably  great,  sold,  ace. 
to  law."  fell  down,  in  an  agony  of  sorrow,  despair,  fear,  patience,  give  me 
time,  pay  .  .  all,  fl^^.  to  sinner's  idea  of  making  amends  in  the  future.'  com- 
passion, pity  for  his  bankrupt  state,  loosed,  liberated  him  fr.  penalty  due  to 
crime,  and  fr.  present  fear  and  misery. 

Tlie  account  rendered. — I.  The  sinner's  liabilities:  (1)  The  amount — inconceiv- 
ably great;  (2)  Circumstances  under  wh.  accumulated — living  for  self,  misapplying 
the  King's  revenue.  II.  The  sinner's  assets,  nothing!  yet  sometimes  a  boast  of  sol- 
vency— a  few  good  things  in  the  past,  and  purposes  in  future,  unrealized  property. 
III.  The  sinner's  proposal :  (1)  Does  not  dispute  the  claim;  (2)  Owns  the  justice  of 
debt;  (3)  Presumptuous  self-confidence — "I  will  pay  thee  all."  IV.  The  King's 
mercy. 

TJiejoy  of  forgiveness. — The  Rev.  Peter  Jones,  a  converted  Indian  chief,  after  de- 
scribing his  pierced  and  wounded  condition  under  conviction  for  sin,  as  a  stricken  deer 
who  left  the  herd  to  die  — said  of  the  sensations  of  new  life  experienced  by  him  on 
the  day  of  his  salvation,  "  On  that  day,  the  world  seemed  all  fresh  and  new  to  me.  It 
seemed  like  a  new  creation.  I  looked  around;  and  the  trees  and  the  fields  were  so 
green,  the  lake  was  so  blue,  the  sunshine  so  bright,  the  sky  was  so  glad  !  Oh  !  that 
was  a  handsome  day  on  which  God,  for  Christ's  sake,  forgave  my  sins  !  "   Br.  Jobson. 

28 — 30.  same,  just  forgiven  the  vast  debt,  went  out;,  having  received  this 
lesson  in  the  act  of  forgiving,  found,  sought  that  he  might  find.  100  pence,"  a 
comp.  small  sum;  less  than  a  millionth  part  of  his  own  debt,  throat,  "collared" 
him,  seized  him  roughly,  fell  down,  as  he  had  done  bef.  the  King,  and  using  the 
same  words,  prison,  though  imprison,  for  debt  was  not  known  in  Jewish  law,  they 
would  be  familiar  with  it  as  a  Rom.  custom,  ace.  to  wh.  such  a  prisoner  was  "heavily 
ironed  and  nearly  starved  in  a  noisome  dungeon." 

The  unmerciful  servant. — The  chief  elements  of  his  character  were — I.  Forget- 
fulness  of  personal  benefits — ingratitude ;  II.  Pride ;  some  still  clung  to  him,  who,  but 
now,  had  said — "I  will  pay  thee  all;"  III.  Hard  heartedness ;  had  no  pity  for  his 
fellow. 

Sjyirit  of  forgiveness.— Vh\\\^,  king  of  Macedon,  discovered  great  moderation, 
even  when  he  was  spoken  to  in  shocking  and  injurious  terms.  At  the  close  of  an  au- 
dience which  he  gave  to  some  Athenian  ambassadors,  who  were  come  to  complain  of 
some  act  of  hostility,  he  asked  whether  he  could  do  them  any  service.  "  The  great- 
est service  thou  couklst  do  us,"  said  Demochares,  "  would  be  to  hang  thj^self."  Philip, 
though  he  perceived  all  the  persons  present  were  highly  offended  at  these  words,  an- 
swered, with  the  utmost  calmness  of  temper,  "  Go,  tell  your  sujieriors,  that  those  who 
dare  make  use  of  such  insolent  language,  are  more  haughty,  and  less  peaceably 
inclined  than  those  who  can  forgive  them." 

31 — 35.  sorry,"*  both  for  the  debtor,  and  that  the  creditor  should  have  forgotten 
the  lesson  he  had  received,  told.  "  The  hardest  oppressor  would  tremble  if  he  could 
hear  all  the  voices  that  are  crying  to  God  for  judgment  upon  him."  all  .  . 
debt,  that  great  debt,  desiredst,  not  deservedst.  fellow-servant,  who  owed 
thee  so  little,  wroth,  righteous  indignation,  tormentors,  jailors,  those  who 
punish  by  scourging,  till  .  .  pay,  when  would  that  be  ?  likewise,'  aft.  like 
manner.     Here  is  the  application. 

Kingdom  of  Heaven  under  the  figure  of  reckoning. — I.  The  King  reckoning; 
or,  the  remission  of  an  infinite  debt;  H.  The  servant  reckoning;  or,  the  harsh  de- 
mand of  a  small  claim ;  III.  The  final  reckoning  of  the  King  occasioned  by  that  of  the 
servant.     Lange. 

Conceive  an  unforgiving  man,  with  heart  full  of  wrath  against  his  neighbor,  with 
a  memory  which  treasures  up  the  little  wrongs  and  insults  and  provocations  he  fancies 
himself  to  have  received  from  that  neighbor;  conceive  such  a  man  praying  to  God 
Most  High  to  forgive  him  his  debts  as  he  forgives  his  debtors.  What,  in  the  mouth 
of  such  a  man,  do  these  words  mean  ?  That  you  may  fully  understand  their  mean- 
ing, I  will  turn  them  into  a  prayer,  which  we  will  call  TJie  Prayer  of  the  Unforgiving 
Man:  "O  God,  I  have  sinned  against  thee  many  times;  I  have  been  often  forgetful 
of  thy  goodness;  I  have  broken  thy  laws;  I  have  committed  many  secret  sins.  Deal 
with  me,  I  beseech  thee,  0  Lord,  even  as  I  deal  with  my  neighbor.     He  hath  not 


Chap.  xlx.  z — 9. 


MATTHEW. 


99 


offended  me  one  hundredth  part  as  much  as  T  have  offended  thee,  but  I  cannot  forgive 
him.  He  has  been  very  ungrateful  to  me,  though  not  an  hundredth  part  as  ungrate- 
ful as  I  have  been  to  thee,  yet  I  cannot  overlook  such  base  ingratitude.  Deal  with 
me,  0  Lord,  I  beseech  thee,  as  I  deal  with  him.  I  remember  and  treasure  up  every 
little  trifle  which  shows  how  ill  he  has  behaved  to  me.  Deal  with  me,  I  beseech  thee, 
O  Lord,  as  I  deal  with  him."  Can  anything  be  more  shocking  and  horrible  than  such 
a  prayer  ?  Yet  this  is  just  the  prayer  the  unforgiving  man  offers  up  every  time  he  re- 
peats the  Lord's  Prayer.     Augustus  Hare. 


CHAPTER    THE  NINETEENTH. 

I,  2.  fiuislied  .  .  sayings,  and  also  His  ministry  in  Galilee  until  aft.  His 
resurrection,  coasts,  frontiers."  Judaea.  .  Jordan,  «.e.  Per8ea  =  "the  land  be- 
yond "  (the  Jordan)  as  it  was  called  in  the  Gk.  nomenclature  of  its  Rom.  conquerors. 
Stanley,    multitudes    .    .    foil.     .    .    healed,  as  usual.'' 

Christ  followed  hy  friends  and  foes. — Wherever  He  goes.  He  is  foil. — I.  By 
friends,  those  who  need  help ;  II.  By  enemies,  the  representatives  of  the  letter  in  opp. 
to  the  spirit.  Layxge.  "Men  were  constantly  needing,  and  Christ  was  constantly 
giving."    Parker. 

TJie  Great  Healer. — Alexander  the  Great  was  dying  of  a  wound,  which  did  not 
seem  very  dangerous  at  first;  but  it  baffled  his  physicians,  and  was  rapidly  becoming 
mortal.  One  night,  however,  it  is  said  he  dreamed  that  some  one  had  brought  him 
a  peculiar-looking  plant,  which,  when  applied  to  the  festering  sore,  had  cleansed  and 
closed  it.  In  the  morning,  when  he  awoke,  he  described  the  plant;  and  the  histo- 
rian informs  us  that  it  was  sought  for  and  found,  and,  when  applied  to  the  wound,  the 
fiery  pain  subsided,  and  he  was  speedily  healed.  Now,  your  soul  has  received  a 
deadly  hurt:  it  has  been  stung  by  the  old  serpent,  the  devil.  The  wound  gets  worse. 
There  is  a  tender  plant  which  is  able  to  heal  you :  it  is  the  Balm  of  Gilead.  They 
used  to  wound  the  balsam-tree,  in  order  to  obtain  its  healing  essence ;  and  so  for  our 
transgressions  the  Saviour  was  wounded,  and  "by  His  stripes  ye  are  healed."  Br. 
J.  Hamilton. 

3 — 6.  tempting,  if  he  said  "  Yes  "  his  authority  as  a  moral  teacher  might  suf- 
fer: if  he  said  "  No  "  his  popularity  would  suffer;  or  he  might  incur  the  vengeance  of 
Herod.  There  was,  too,  a  dispute  on  this  question  betw.  two  rival  schools  of  Jewish 
theolog}'.  every  cause,  however  slight. <=  answered,  and,  knowing  their  purpose, 
removed  the  question  fi".  Rabbinical  interpretations  of  the  Mosaic  Law  to  the  law  of 
nature,  and  the  original  institution  of  marriage.*^  read,  in  Word  of  God,  not  heard  by 
mere  tradition,  cause,*  reason,  cleaves,  lit.  "shall  be  glued."  twain,  two. 
one,  in  object,  in  purpose,  as  though  animated  by  one  mind,  no  .  .  twain,  as 
before,  let  .  .  asunder,  the  primitive  intention  being  that  the  marriage  tie 
waa  indissoluble.-'' 


The  marriage  tie. — I.  Its  prescribed  limitation.  Enforced  by  (1)  numerical  pro- 
portion of  the  sexes ;  (2)  evils  of  polygamy ;  (3)  teaching  of  Bible.  II.  Its  tender 
intimacy.  III.  Its  conditional  dissolubility;  (1)  toleration  of  Moses;  (2)  justifiable 
grounds  of  divorce.     IV.  Its  optional  formation.     Tliomas. 

Arab  method  of  divorce. — Wlien  married  people  seek  a  separation  among 
the  Arabs,  the  cadi  orders  them  to  live  for  some  time  with  a  discreet  and  austere  man 
of  the  tribe,  that  the  latter  may  examine  their  life,  and  see  on  which  side  blame  lies. 
This  elderly  man  makes  a  report  at  the  expiration  of  the  appointed  time ;  and  this 
report  is  the  foundation  on  which  the  cadi  builds  his  judgment  of  divorce.  Expe- 
rience has  demonstrated  that  there  is  no  better  method  of  restoring  peace  in  families. 
The  husband  and  wife,  put  thus  upon  tlieir  good  behavior,  resume  the  manners  of 
courting  days.  Each  strives  to  be  more  amiable  than  tlie  other,  to  convince  the 
"elder  of  Israel "  that  it  is  not  this  one's  fault  if  the  honey-moon  changed  its  quarter. 

7 — 9.  command,"  wh.  restriction,  they  considered  implied  a  permission,  hard- 
ness .  .  suffered,  "  the  laws  given  by  Moses  were  not  the  best  possible  for  men, 
but  the  best  practicable  for  such  men  as  the  Heb.  people."  Conder.  except,  with 
the  highest  reason.*    put  away,  save  in  a  lawful  way,  and  for  that  just  reason. 

Doctrine  of  Clirist  concerning  marriage. — I.  Its  binding  character  as  instituted 
by  God ;  H.  Its  decay  in  the  progress  of  history ;  IH.  Its  prepared  restoration  under 
the  Law;  IV.  Its  transformation  by  the  Gospel.    Lange. 


A.D.  29. 


Christ's 
ministry  In 
Peraea 

Mk.  X.  1;  Lu.  xHl. 

10—21. 

a  Mat.  11.  16;   xv. 

21. 

6    Mat.   xlv.     14, 

34—36;  XV.  30. 

"Health    is    the 

greatest    of     all 

possessions,  and 

'  tis  a  maxim 

with  me,  that  a 

hale  cobbler  is  a 

better  man  than 

a     sick     king." 

Bickerstaff. 


concerning 
divorce 


c  See  note  Mat. 
V.  31,  32;  also 
Lighlfoot  ii.  146, 
147,  217 ;  and 
Conder  in  loc. 
dGe.  i.  27,  28;  v. 
2;  Mai.  ii.  15. 
e  Ge.  ii.  24;  Mk. 
X.  7,  8;  Ep.  V.  33; 
1  Pe.  iii.  7 ;  1  Cor. 
vi.  16. 

/  Eo.  vll.  2,  3. 
Twain,  two.  Old 
En>g.  tw  ay  n  e  , 
tweyne  (Chaucer); 
A.-S.  twegen,  two. 
Divorce,  legal 
separation  o  f 
husband  and 
wife. 


^De.  xxiv.  1;  Ma. 
V.  31 ;  Mk.  X.  4. 
k  See  note  on  Ma. 
V.  32. 

"  Josephus,  the 
celebrated  Jew- 
ish historian,  in 
his  Life,  tells  ua. 
with  the  utmost 
coolness  and  In- 


100 


MATTHEW. 


Chap.  xix.  10—15, 


A.D  29. 

difference.  About 
this  time  I  put 
away  my  wife, 
who  had  borne 
me  three  chil- 
dren, not  being 
pleased  with  her 
manners." 

"The  first  bond 

01  society  is  the 
marriage  tie; 
the  next,  our 
children ;  t  h  e  n 
the  whole  family 
of  our  house,  and 
all  things  in 
common."  Cicero. 
"  If  thou  wishest 
to  marry  wisely, 
marry  thy 
equal."     Ovid. 

a  Pr.  xvlil.  22. 
6  1  Cor.  vli.  7,  9, 
17,  37. 

Wife,  a  married 
woman.  A  -S.  wif; 
Ice  vif:  Ger.  weib, 
prob.'  fr.  root  of 
woman  or  wife- 
man.  A.-S.  vrif- 
mann. 

"A  very  phoenix 
upon  earth,  and 
rare  as  a  black 
swan— who  could 
endure  a  wife  in 
which  all  excel- 
lences are  unit- 
ed? I  would 
rather,  far  rath- 
er, marrj'  a  coun- 
try girl  of  Venu- 
sla,  than  thee,  O 
Cornelia,  mother 
of  the  Gracchi,  if 
along  with  thy 
mightiness  thou 
brough tes t  a 
proud  and  dis- 
d  a  i  n  f  u  1  spirit, 
and  countest  as 
part  of  thy  dower 
the  innumerable 
triumphs  of  thy 
family.  Away,  I 
beg,  with  thy 
Hannibal  and 
Syphax. conquer- 
ed in  his  camp 
— troop,  with  the 
whole  of  thy  Car- 
thage."   Juvenal. 

Christ  bless- 
ing little 
children 

Mk.   X.   13;    Lu. 
xvili.  15 
c  Lu.  xvlll.  15. 
d  Ac.  ix.  12;  He. 
vi.  2 ;   1  Ti.  V.  '22 ; 

2  Tl.  i.  6. 

Jean  Paul  Rich- 
ter  is  said  to 
have  summed 
up  his  creed  In 
the  words:  "I 
love  God  and 
every  little 
child." 


The  nation  of  emancipated  slaves  wliom  Moses  brought  out  of  Egypt  had  no  doubt  fal- 
len into  great  laxity  concerning  marriage,  as  slaves  always  do,  and  he  was  wise  enough 
to  know  that  it  would  be  a  slow  and  difficult  task  to  lift  them  up  to  a  high  standard  of 
morality  in  this  important  respect.  Yet  he  placed  serious  restrictions  upon  the  existing 
facility  of  divorce.  Broadus.—Ahappy  marriage. — Rev.  Robert  Newton,  the  Wesleyan 
pulpit  orator,  and  his  bride,  began  their  married  life  by  retiring  twice  each  day  to  pray 
with  and  for  each  other.  This  practice  they  kept  up,  when  opportunity  served,  to  the  end 
of  life.  When  an  old  man,  Mr.  Newton  remarked,  "In  the  course  of  a  short  time,  my 
wife  and  I  shall  celebrate  the  jubilee  of  our  marriage;  and  I  know  not  that,  during  the 
fifty  years  of  our  union,  an  unkind  look  or  an  unkind  word  has  ever  ptissed  between 
us."  Marriage  and  celibacy. — Marriage  is  the  mother  of  the  world,  and  preserves 
kingdoms,  and  tills  cities  and  churches,  and  heaven  itself.  Celibate,  like  the  fly  in  the 
heart  of  an  apple,  dwells  in  a  perpetual  sweetness,  but  sits  alone,  and  is  confined  and 
dies  in  a  singularity ;  but  marriage,  like  the  useful  bee,  builds  a  house  and  galhera 
sweetness  fi'om  every  flower,  and  labors  and  unites  into  societies  and  republics,  and 
sends  out  colonies,  and  feeds  the  world  with  delicacies,  and  obeys  their  king  and  keeps 
order,  and  exercises  many  virtues,  and  promotes  the  interests  of  mankind,  and  is  that 
state  of  good  things  to  which  God  has  designed  the  present  constitution  of  the  world. 
Bp.  Taylor. 

10,  II.  case,  "the  account  to  be  given,"  "the  original  ground  and  principle." 
not  good,"  as  it  seemed  to  them  who  had  long  been  familiar  with  the  custom  of 
easy  divorces;  and  who,  perhaps,  considered  that  the  efl'ect  of  the  custom  was  to 
make  women,  through  fear,  more  servilely  obedient,  sajdng,'' or  "doctrine,"  of 
the  disciples. 

"  The  stags  in  the  Greek  epigi'am,  whose  knees  were  clogged  with  frozen  snow 
upon  the  mountains,  came  down  to  the  brooks  of  the  valleys,  hoping  to  thaw  their 
joints  with  the  waters  of  the  stream ;  but  there  the  frost  overtook  them  and  bound 
them  fast  in  ice,  till  the  young  herdsmen  took  them  in  their  strange  snare.  It  is  the 
unhappy  chance  of  some  men,  finding  many  inconveniences  upon  the  mountains  of 
single  life,  they  descend  into  the  valleys  of  marriage  to  refresh  their  troubles,  and 
there  they  enter  into  fetters,  and  are  bound  to  sorrow  by  the  cords  of  a  man's  or 
woman's  peevishness;  and  the  worst  of  the  evil  is,  they  are  to  thank  their  own  follies; 
for  they  fell  into  the  snare  by  entering  an  improper  way.  Christ  and  the  Church  were 
no  ingi-edients  in  their  choice."    Jer.  Taylor. 

Beligion  in  marriage. — Dr.  Payson,  meeting  an  irreligious  lady  whose  husband 
was  trying  to  serve  God,  addressed  her  thus:  "Madam,  I  think  your  husband  is' 
looking  upwards — making  some  eflfort  to  rise  above  the  world  towards  God  and 
heaven.  You  must  not  let  him  try  alone.  "Whenever  I  see  the  husband  struggling 
alone  in  such  eflbrts,  it  makes  me  think  of  a  dove  endeavoring  to  fly  upwards  while 
it  has  one  broken  wing.  It  leaps  and  flutters,  and  flutters,  and  perhaps  rises  a  little 
way;  and  then  it  becomes  wearied,  and  drops  back  again  to  the  ground.  If  both 
wings  co-operate,  then  it  mounts  easily." 

13 — 15.  little,  some  very  little,  "infants. "«  hands  .  .  pray,  some  might 
be  content  that  Jesus  should  ''touch  "  their  children  {see  Lu.  Mk.)  only,  disciples, 
of  all  men!  not  so  long  since  they  had  seen  the  Master  lake  a  child  for  a  text. 
rebuked,  at  wh.  Jesus  "was  much  displeased "  C3//-.J.  suflfer  .  .  forbid 
not,  the  in^^tation  all  the  more  full,  to  correct  eflect  of  his  disciples'  rebuke,  of 
such,  does  not  our  Lord  here  say  th.  "little  children."  "infants,"  are  in  the  kingdom 
of  heaven  ?    laid  hands,  accepting  and  blessing''  them. 

Heaven  and  children. — Their  mutual  relationship:  I.  Every  new  generation  of 
children  becomes  fairer  in  the  k.  of  heaven;  11.  The  k.  of  heaven  shines  forth  more 
beautifully  in  every  new  generation  of  believers— or,  I.  The  k.  of  heaven  belongs  to 
children;  II.  Children  belong  to  the  k.  of  heaven.  Lnnge.  Chii.'it  blessing  the 
children:  A  picture,  I.  Of  godly  parents ;  II.  Of  narrow  religionists ;  III.  Of  a  lov- 
ing Christ;  IV.  Of  a  beautiful  heaven.     Dr.  Thomas. 

Tlie  other  side. — Once  in  a  happy  home,  a  sweet,  bright  baby  died.  On  the 
evening  of  the  day,  when  the  children  gathered  round  their  mother,  all  sitting  very 
sorrowful,  Alice,  the  eldest,  said:  "Mother,  you  took  all  the  care  of  the  baby  while 
she  was  here,  and  you  carried  and  held  her  in  your  arms  all  the  while  she  was  ill; 
now,  mother,  who  took  her  on  the  other  side ? "  "On  the  other  side  of  what,  Alice? " 
"  On  the  other  side  of  death;  who  took  the  baby  on  the  other  side,  mother;  she  was 
so  little  she  could  not  go  alone?"     "Jesus  met  her  there,"  answered  the  mother. 


Chap.  xlz.  x6. 


MATTHEW. 


101 


"  It  is  He  who  took  little  children  into  His  arms  to  bless  them,  and  said,  'Suffer  them  to 
come  unto  Me  and  forbid  them  not,  for  of  such  is  the  kingdom  of  heaven  ! ' " 
Dannecker,  the  Gei-man  sculptor,  occupied  eight  years  upon  a  marble  statue  of 
Christ.  When  he  had  labored  two  years  the  work  was  apparently  finished.  He 
called  into  his  studio  a  little  girl,  and  directing  her  attention  to  the  statue, 
asked  her,  "Who  is  that?"  She  replied,  "A  great  man."  The  artist  turned 
away  disheartened.  His  artistic  eye  had  been  deceived.  He  had  failed,  and  his  two 
years  of  labor  were  thrown  away.  But  he  began  anew;  and  after  several  years  had 
passed,  he  again  invited  a  child  into  his  studio,  and  repeated  the  inquiry,  "Who  is 
that  ? "  This  time  he  was  not  disappointed.  After  looking  in  silence  for  a  while, 
her  curiosity  deepened  into  awe  and  thankfulness,  and,  bursting  into  tears,  she  said  in 
low  and  gentle  tones,  "  Suffer  little  children  to  come  unto  Me."  It  was  enough;  the 
untutored  instinct  of  the  child  had  divined  his  meaning,  and  he  knew  his  work  was 
a  success.  Christianity  cares  for  children. — Tiie  gospel  alone  opens  its  warm  bosom 
to  the  young.  Christianity  alone  is  the  nurse  of  children.  Atheism  looks  on  them  as 
on  a  level  with  the  brutes.  Deism  or  scepticism  leaves  them  to  every  random  infliu- 
ence,  lest  they  catch  a  bias.  The  Romans  exposed  their  infants.  Barbarians  and  an- 
cient tribes  offered  them  as  burnt-sacritices  to  Moloch.  Mahometanism  holds  mothers 
and  infants  as  equally  of  an  inferior  caste.  Hindooism  forgets  the  infant  she  bears, 
and  leaves  it  to  perish  on  the  banks  of  the  Ganges.  The  Chinese  are  notorious  as 
infanticides.  Christianity  alone  contemplates  them  as  immortal  creatures,  and  pre- 
scribes for  their  tuition  for  heaven. 

i6.  behold,  wonderful  that  such  an  one  should  come,  with  such  a  question. 
good,  mere  courtesy,  master,  teacher,  do,"  as  if  doi7ig  would  suffice,  eternal 
life,  immortality  in  heaven.  First  occ.  of  phrase  in  N.  T. ;  we  meet  with  it  in  0.  T.* 
and  oft.  in  John." 

A  momentous  interview. — I.  The  ruler's  character:  1.  Displayed  a  degree  of 
moi-al  earnestness;  2.  Employed  the  language  of  veneration;  '6.  AVas  well  instructed 
in  Biblical  ethics;  4.  Was  inordinately  attached  to  worldly  possessions.  II.  The  con- 
duct of  Christ  showed  that:  1.  He  compels  men  to  look  at  the  logical  consequences 
of  their  own  admission ;  2.  Personal  regard  may  be  entertained  where  full  moral  ap- 
probation cannot  be  expressed.     Di-.  Parker. 

Coming  to  Jesus. — A  right  thing  to  come  to  Jesus,  in  a  right  way,  for  a  right 
thing,  in  a  right  spirit.  This  last  element  of  coming  rightly,  he  left  out.  I.  How  he 
came:  (1)  puhlicly;  (2)  eagerly,  "running;"  (3)  humbly,  "kneeling;"  (4)  respect- 
fully, "  Good  Master."  II.  Why  He  came:  (1)  belief  in  a  future  state;  (2)  concern 
to  obtain  it;  in  this  he  differed  from  many;  (3)  thought  something  must  be  done; 
many  think  not  of  this,  do  nothing;  (4)  thought  he  was  willing,  and  able  to  do  any- 
thing needful,  did  not  know  himself,  had  not  counted  the  cost.     Tlie  Rive. 

Eternal  life  the  gift  of  Christ  alone. — In  1596,  when  the  design  of  recalling  the 
popish  lords  was  ascertained,  the  celebrated  Andrew  Melville  accompanied  a  deputa- 
tion of  the  clergy  to  Falkland,  where  James  VI.  then  resided.  They  were  admitted 
to  a  private  audience,  when  he  thus  addressed  the  King:  "  Sir,  we  will  always  hum- 
bly reverence  your  majesty  in  public;  but  since  we  have  this  occasion  to  be  with  your 
majesty  in  private,  and  since  you  are  brought  into  extreme  danger,  both  of  your  life 
and  crown,  and  along  with  you  the  country  and  the  Church  of  God  are  like  to  go  to 
wreck,  for  not  telling  you  the  truth  and  givingyou  faithful  counsel,  we  must  discharge 
our  duty,  or  else  be  traitors  both  to  Christ  and  you.  Therefore,  sir,  as  diverse  times 
before  I  have  told  you,  so  now  again  I  must  tell  you,  there  are  two  kings  and  two 
kingdoms  in  Scotland;  there  is  King  James,  the  head  of  the  commonwealth,  and 
there  is  Christ  Jesus,  the  King  of  the  Church,  whose  subject  James  VI.  is.  and  of 
whose  kingdom  he  is  not  a  king,  nor  a  lord,  nor  a  head,  but  a  member.  We  will 
yield  to  you  your  place,  and  give  you  all  due  obedience ;  but  again,  I  say,  you  are  not 
the  head  of  the  Church ;  you  cannot  give  us  that  eternal  life  which  we  seek  for  even 
in  this  world,  and  you  cannot  deprive  us  of  it.  Permit  us  then  freely  to  meet  in  the 
name  of  Christ,  and  to  attend  to  the  interests  of  that  Church  of  which  you  are  a  chief 
member." 

Neglecting  the  rich. — A  brave  man  told  us  that  there  was  a  man  in  his  congrega- 
tion who  was  wealthy.  If  he  had  been  a  poor  man,  he  would  have  spoken  to  him 
about  his  soul;  but  being  a  wealthy  man,  he  thought  it  would  be  taking  too  much 
liberty.  At  last,  one  of  the  members  happened  to  say  to  him,  "  Mr.  So-and-so,  have 
you  found  a  Saviour  ? "  and  bursting  into  tears,  the  man  said,  "  Thank  you  for  speak- 


"  Christ  threw  a 
glorious  halo 
around  the  head 
of  childhood,  and 
threw  wide  open 
to  them  the  gates 
of  His  kingdom." 
"A  child  is  a  man 
in  small  letter, 
yet  the  best  copy 
of  Adam  before 
he  tasted  the 
apple.  His  soul 
is  yet  a  white 
paper,  unscrlb- 
bled  with  obser- 
vations of  the 
world,  where- 
with  it  becomes 
at  length  a 
blurred  note- 
book."   Bp.  Hall. 

"Children 
a  bond  of  union 
than  which  the 
human  heart 
feels  none  more 
endearing."  Livy. 
"  His  child's  un- 
sullied purity  de- 
mands the  deep- 
est reverence  at 
a  parent's  hand. 
When  thou  art 
con  t  emplating 
some  base  deed, 
forget  not  thy 
child's  tender 
years,  but  let  the 
presence  of  thy 
infant  son  act  as 
a  check  on  thy 
headlong  course 
to  sin."    Juvenal. 


the  rich 
young  ruler 

Mk.  X.  17  —  31; 
Lu.  xviii.  18—30. 
a  Ac.  xvi.  30 ;  Ko. 
X.  5  Ga.  iii.  11, 
12;  Hab.  li.  4. 
b  Da.  xii.  2. 
c  Jo.  xvii.  3;  ill. 
36  .  cf.  Eo.  vi.  23 ; 
Tit.  ill.  5  —  7;  1 
Jo.'v.  11—13. 
"All  death  in  na- 
ture is  birth,  and 
at  the  moment  of 
death  appears 
visibly  the  rising 
of  life  There  is 
no  dying  prin- 
ciple In  nature, 
for  nature 
thi'o  u  g  h  o  u  t  is 
unml  ed  life, 
which,  concealed 
behind  the  old, 
begins  again  and 
develops  itself. 
Death  and  birth 
is  simply  the  cir- 
cling of  life  in  it- 
self, in  order  to 
present  itself 
ever  more  bright- 
ly and  more  like 
toltself."    Pichti, 


102 


MATTHEW. 


Chap. 


17— «x. 


A.  D.  80. 


"Is  It  possible, 
then,  that  the 
soul,  which  Is  in- 
visible, and  pro- 
ceeding to  a n - 
other  place,  spot- 
less, pure,  and 
invisible,  to  dwell 
with  the  good 
and  wise  God 
(where,  if  God  so 
wills  it,  my  soul 
must  immedi- 
ately go),— can 
this  soul  of  ours, 
Isay,beingsuch, 
and  of  such  an 
essence,  when  it 
Is  separated  fr. 
the  body,  be  at 
once  dissipated, 
and  utterly  des- 
troyed, as  many 
men  say?"  Plato. 


a  Lu .  xvIU.  18. 
A  sad  story  — We 
have  here  one  of 
the  saddest 
stories  In  the 
Gospels.  It  Is  a 
true  soul's 
tragedy.  The 
young  man  is  in 
earnest,  but  his 
earnestness  has 
not  volume  and 
force  enough  to 
float  him  over 
the  bar.  Horn. 
Com. 


b  1  Tl.  vl.  9,  10; 
Ja.  V.  1—3;  Ma. 
xlll.  22. 

c  Lu.  xii   33,  34; 
Ac.    11.   44,  45;    1 
Ti.  vi.  17—19. 
d  Jo  xii.  26. 
e  Mk.  X.  21;  Lu. 
xviii.  22. 

During  the  pro- 
gress of  arevlval, 
a  lady  of  wealth, 
who  saw  the  poor 
crowding  to 
Christ,  cried  a- 
1  o  u  d,  "O  my 
God !  is  there  no 
mercy  for  the 
rich?" 


"To  give  is  the 
business  of  the 
rich."     Goethe. 


No  man  la  a  bet- 
ter merchant 
than  he  that  lays 
out  his  time 
upon  God, andhia 
money  upon  the 
poor.  Bishop  Tay- 
lor. 


ing  to  me;  I  have  been  in  distress  for  months,  and  thought  the  minister  might  have 
spoken  to  me.     Oh,  I  wish  he  had!    I  might  have  found  peace!  " 

17 — 30.  why  .  .  good,  the  better  reading  is,  "  Why  askest  thou  me  con- 
cerning the  good  ? "  The  enquirer  must  begin  by  being  sincere  and  thoughtful. 
none  .  .  one,  betfer,  "  One  there  is  who  is  good."  keep,  etc.,  if  you  are  to  be 
saved  by  doing,  the  answer  is  plain — obey,  which,  as  if  there  might  be  a  special 
virtue  in  obedience  to  some  particular  one.  Jesus  said,  first  telling  him  of  things 
prohibited,  then  of  things  enjoined. 

Wliatlackl? — I.  Examine  his  boast;  that  his  obedience  was :  1.  Exact;  2.  Ex- 
tensive; 3.  Constant.  II.  Show  his  deficiencies:  1.  A  sense  of  guilt;  2.  Faith  in 
Christ;  3.  A  new  heart;  4.  Self-denial.  Pul.  Gems.  To  those  who  see  in  this  state- 
ment a  repudiation  of  the  divinity  of  Jesus  Christ,  Stier  replies,  "Either,  There  is 
none  good  but  God ;  Christ  is  good ;  therefore  Christ  is  God :  or,  There  is  none  good 
but  God ;  Christ  is  not  God ;  therefore  Christ  is  not  good."  There  is  no  answer  to  this 
but  to  deny  the  sinlessness  of  Christ.     Abbott. 

Well  spent  toenlth. — The  benevolent  John  Howard,  well  known  for  his  philan- 
thropy, especially  his  attention  to  prisoners,  having  settled  his  accounts  at  the  close 
of  a  particular  year,  and  found  a  balance  in  his  favor,  proposed  to  his  wife  to  make 
use  of  it  in  a  journey  to  London,  or  in  any  other  excursion  she  chose.  "  What  a  pretty 
cottage  for  a  poor  family  it  would  build  !  "  was  her  answer.  This  charitable  hint  met 
with  his  cordial  approbation,  and  the  money  was  laid  out  accordingly.  Man  not  left 
in  doubt  as  to  the  good. — "Why  dost  thou  ask  Me  about  the  good  ?"  that  seems  to 
have  been  our  Lord's  answer,  not  "Why  askest  thou  Me  ?"  as  it  is  often  read — for 
whom  else  should  the  young  man  ask  ?  but ' '  Why  dost  thou  ask  Me  about  the  good  ?  " 
Has  God  left  you  in  any  doubt-as  to  what  is  good  ?  Have  you  in  your  heart  no  voice 
of  conscience  ?  Has  duty  never  uplifted  within  you  that  naked  law  of  right,  so  impe- 
rial in  its  majesty,  so  eternal  in  its  origin,  which  you  know  that  you  ought  to  follow 
even  unto  death  ?  If  not,  and  if  experience  has  had  no  lessons  for  you,  and  history 
no  teaching,  was  there  no  Sinai  ?  Do  not  the  cherubim  of  your  temple  veil  with 
their  golden  wings  the  tablets — alas  !  the  shattered  tablets  of  your  moral  law  ?  And 
there  Jesus  might  have  stopped.  But,  being  unlike  us,  being  infinitely  patient  with 
man's  irritating  spiritual  stupidity,  not  loving,  as  we  do,  to  be  cautious  and  reticent, 
and  "to  steer  through  the  channel  of  no  meaning  between  the  Scylla  and  Charybdis 
of  yes  and  no,"  He  added,  "but,  if  thou  wouldst  enter  into  life,  keep  the  command- 
ments." 

20,  21.  young  man,  a  ruler,"  prob;  a  Rabbi,  pos.  one  of  the  Sanhedrim.  The 
term  {veavicrKoi)  was  app.  to  men  up  to  40  yrs.  of  age.  all  .  .  kept,  how 
few  have  we  kept !  from  .  .  up,  as  he  speaks  of  his  youth  as  past,  he  must 
have  been  in  the  prime  of  life,  perfect,  without  defect,  sell  .  .  give,  at  once 
Jesus  indicated  the  weak  point  in  the  ruler's  character — love  of  money?  treasure 
.  .  heaven,*^  where  it  will  be  safe,  for  enrichment  of  life  present  and  to  come. 
follow  me,"*  the  main  part  of  the  "one  thing"  that  was  lacking.* 

Mliat  makes  a  bad  man  good  ? — Not,  I.  Respect  for  moral  goodness;  II.  Correct 
theological  knowledge ;  III.  Strong  desire  for  future  blessedness ;  IV.  Spirit  of  genu- 
ine docility;  V.  Faultless  external  morality;  VI.  Susceptibility  of  conscience;  VII. 
Christ's  appreciation  of  his  goodness.  But,  Love,  is  the  "one  thing" — the  sub- 
stratum of  moral  goodness;  this  shown,  from,  I.  The  constitution  of  human  soul; 
II.  Teaching  of  Word  of  God.     Dr.  Thomas. 

Banger  of  riches. — (1)  A  difficult  thing  to  get  wealth  rightly,  and  use  it  well.  (2) 
An  awful  thing  to  die  a  rich  man  in  a  world  of  so  much  sorrow ;  give  an  account  of 
stewardship.  (3)  Do  not  envy  the  rich.  (4)  Remember  that  the  true  and  lasting 
riches  may  be  easily  got.     The  Hive. 

St.  Anthony. — It  was  from  the  story  of  the  rich  young  man  in  the  gospel  that  the 
famous  Anthony,  the  very  patriarch  of  Monachism,  inferred  that  it  was  his  duty  to 
abandon  his  ancestral  estate  and  live  in  solitude  and  poverty.  There  is  no  question 
of  the  ardor  and  sincerity  of  the  man ;  but  as  we  read  what  history  has  to  tell  of  the 
moral  and  social  effects  of  Monachism,  we  cannot  but  reflect  how  much  better  it  would 
have  been  for  all  Christendom  if  Anthony  had  lived  on  the  estate  which  he  inherited, 
and  used  his  means  and  position  for  the  honor  of  Christ  and  the  gospel  among  the 
ignorant  peasantry  around,  rather  than  have  passed  his  life  in  the  desert,  injuring 
his  own  body  by  gratuitous  hardships,  maintaining  mysterious  combats  with  fiends. 


Chap.  xix.  aa— 38. 


MATTHEW. 


103 


and  so  leading  hundreds  and  thousands  of  misguided  men  into  a  similar  pursuit  of 
an  illusive,  ascetic  perfection.     D.  Fraser. 

22.  went  away,  whither  ?«  sorrowful,  as  not  able  to  follow  Jesus  and  keep 
his  wealth;  not  so  easy  to  be  good  as  some  imagine,  possessions,  houses,  lands, 
etc.* 

Lessons  for  life. — I.  The  necessary  limitations  of  the  most  careful  religious  train- 
ing; II.  The  final  attainment  of  education  is  the  conquest  of  the  heart.  Christ-follow- 
ing involves:  1.  self-abnegation;  2.  must  be  the  expression  of  the  soul's  supreme 
love;  3.  self-giving;  III.  Lack  of  one  thing,  may  be  lack  of  everything.  IV.  The 
sincerity  of  men  must  be  tested  ace.  to  their  peculiar  circumstances.  Br.  Parker. 
Going  away  fr.  Jesus. — I.  Who?  a  young  and  rich  and  official  man.  II.  How? 
sorrowful.  His  wealth,  office,  friends,  and  youth  could  not  give  him  joy ;  felt  an 
aching  void  that  nothing,  out  of  Christ,  would  fill.  III.  Why  ?  loved  the  world  bet- 
ter than  Christ,  could  not  accept  discipleship  on  such  terms,  would  like  to  have  pre- 
scribed for  himself.  IV.  Whither  ?  ah,  who  can  tell  ?  where  do  the  young  go,  who 
go  away  from  Jesus?  nothing  more  heard  of  him  (Prov.  x.  7;  Eccles.  viii.  10); 
might  have  been  a  holy,  happy,  useful  man.     The  Hive. 

Overweighted  loith  gold. — To  make  a  man  happy  as  a  lark  might  be  to  do  him 
grievous  wrong:  to  make  a  man  wake,  rise,  look  up,  turn,  is  worth  the  life  and  death 
of  the  Son  of  the  Eternal.  The  youth,  climbing  the  stair  of  eternal  life,  had  come  to  a 
landing-place  where  not  a  step  more  was  visible.  On  the  cloud-swathed  platform  he 
stands  looking  in  vain  for  further  ascent.  While  thus  he  stands,  alone  and  helpless, 
behold  the  form  of  the  Son  of  man  !  It  is  God  himself  come  to  meet  the  climbing 
youth,  to  take  him  by  the  hand,  and  lead  him  up  his  own  stair,  the  only  stair  by 
which  ascent  can  be  made.  He  shows  him  the  first  step  of  it  through  the  mist.  His 
feet  are  heavy ;  they  have  golden  shoes.  To  go  up  that  stair,  he  must  throw  aside 
his  shoes.  He  must  walk  barefooted  into  life  eternal.  George  Macdonald. — In- 
flueace  of  riches. — ilany  a  Christian  do  you  find  among  the  rich  and  the  titled,  who, 
as  a  less  encumbered  man,  might  have  been  a  resolute  soldier  of  the  cross;  but  he 
is  now  only  a  realization  of  the  old  Pagan  fable — a  spiritual  giant  buried  under  a 
mountain  of  gold.  Oh!  many,  many  such  we  meet  in  our  higher  classes,  pining 
with  a  nameless  want,  pressed  by  a  heavy  sense  of  the  weariness  of  existence, 
strengthless  in  the  midst  of  affluence,  and  incapable  even  of  tasting  the  profusion  of 
comfort  which  is  heaped  around  them.     F.  W.  Robertson. 

23 — 26.  hardly,  not  imposs.  but  difficult.  R.  V.  "It  is  hard  for,"  rich  man, 
who  loves"  his  riches  and  trusts  in  them.<*  camel  .  .  needle,  proverbial  saying. 
men  .  .  imposs.,  to  be  saved  at  all.  God  .  .  possible,*  His  love, 
wisdom,  power,  are  infinite. 

T7ie  great  question. — "  Who  then,  etc.  ? "  an  admission  that  all  men  share  the  same 
guilt  and  love  of  the  world.  How  may  a  rich  man  enter  heaven  ? — I.  It  is  always 
difficult  in  his  peculiar  circumstances;  II.  It  is  impossible,  if  in  mind  and  heart  he 
cleaves  to  his  wealth — the  Pharisees;  III.  It  becomes  possible  by  a  miracle  of 
Divine  grace — Joseph  of  Arimathea.     Lange. 

The  poor  rich. — A  ship  lately  came  into  port  which  had  long  been  out  upon  the 
sea.  The  coal  gave  out;  then  everything  in  turn  that  would  burn — cargo,  stores, 
spars,  furniture — had  to  be  burned  to  bring  the  vessel  to  the  harbor.  She  ancliored 
at  last,  with  nothing  left  worth  anchoring.  So  many  rich  men  come  into  the  port  of 
old  age,  having  burned  up  everything  of  manhood,  character,  and  hope, — rich  in  the 
world's  eyes,  mayiiap,  but  v/retcbed  wrecks  in  God's  sight.     Sunday-School  Times. 

27,  28.  all,  not  much  perh.,  but  much  to  them,  what  .  .  have,  a  very 
nat.  question,  sug.  by  prom,  concerning  -'treasure."  regeneration,  taking 
"regen."  with  following  words,  the  sense  may  be  that  they  who  truly  fol.  Christ 
shall  have  the  most  influence,  etc.,  in  the  new  state  of  society  which  Christianity 
shall  create./  twelve  thrones,  but  the  traitor  lost  his  through  not  following  Christ. 
These  men — the  apostles — are  still,  by  their  writings,  exercising  authority. 

The  reimrds  'of  C/iristian  fidelity. — I.  The  Christian  disciple  abandoning  the 
world  the  better  to  serve  Christ.  What  was  left  ?  1,  a  home  that  was  dear;  2,  friends 
of  the  old  time ;  3,  a  familiar  occupation ;  4,  the  religion  of  their  forefathers.  H. 
The  Christian  disciple  engaged  in  duties  of  Christian  profession.    It  involved  1, 


a  Jo.  vl.  68;  Pr. 
xi.  28;  XXX.  8,  9. 
h  Lu.  xiv.  18,  19. 
"Riches  are 
blind.and  render 
men  blind  who 
set  their  affec- 
tions on  them." 
Menander. 


We  cannot  push 
a  railroad  train 
by  our  hands, 
try  we  never  so 
hard;  but  we  can 
let  on  the  steam, 
and  thus  move 
it.  We  cannot 
make  ourselves 
good  by  trying  to 
keep  the  com- 
mandments, but 
we  can  go  to  Je- 
sus, who  will  give 
us  a  new  heart, 
a  new  life.  Pe- 
loubet. 


discourse  on 
riches 

c  1  Ti.  vl.  10. 
d  Mk.  x.  24;  Lu. 
xvili.  24;  1  Ti.  vi. 
17. 

e  Ge.  xviii.  14; 
Job  xlii.  2;  Jer. 
xxxii.  17;  Lu.  1. 
37;  xviii.  27. 
It  is  hard  to 
carry  a  full  cup 
with  a  steady 
hand.  A  man 
may  have  so 
much  of  this 
world  that  he 
misses  the  nest. 
Alas,  for  the  poor 
rich!     Spurgeon. 


advantage 
of  following 
Ch,rist 

/  Ko.  vill.  19—23. 
"  Bodily  suffer- 
ings, pain,  and 
sickness,  if  they 
should  be  my 
fate,  I  would  not 
care  to  avoid, 
since  they  are  a 
part  of  my  na- 
ture, and  I  am 
and  remain  here 
below  nature,  but 
they  ought  not  to 
trouble  me.  Be- 
sides, they  af- 
fect only  nature, 
with  which  I  am 
In  close  union, 
not  myself—  the 
being  that  is  su- 
perior to  all  na- 
ture. The  cer- 
tain  end  of   all 


104 


MATTHEW. 


Chap.  xlx.  ag,  30. 


pains,  and  of  all 
susceptibility  to 
pain.  Is  death; 
and  of  all  whic-h 
the  natural  man 
Is  accustomed  to 
regard  as  evil,  to 
me  this  Is  the 
least.  Then  I 
shall  not  die  for 
myself,  but  only 
for  others  —  for 
those  surviving 
me,  from  whoso 
company  I  shall 
be  torn;  for  my- 
self, the  hour  of 
death  is  the  hour 
of  birth  to  a  new 
glorious  life." 
Fichte. 


a  He.  X.  34—36;  2 
Ti.  ii.  12. 
6  Mk.  X.  30. 
c  Pr.  xiii.  7;  Ps. 
xsxvii.  16;  cxix. 
14;  Phil.  Hi.  8; 
Ro.  Till.  18;  2 
Co.  lY.  17;  2  TI. 
11.  12;lPe.  iv.  13. 
d  Lu.  xvili.  9—14, 
vil.  29.  30;  Ma. 
•viil.  11,12  ;Ro.lx. 
30—32. 

"It  Is  along  the 
paths  of  virtue 
that  we  soar  up- 
■wards  to  the 
blessed  state  of 
those  pure  spir- 
its who  dwell  In 
paradise;  here, 
on  the  other 
hand.  Impure 
and  unruly  pas- 
sions drag  us 
down,  and  place 
us  in  a  labyrinth 
where  disquiet, 
anguish,  misery, 
and  remorse  lie 
in  wait  to  seize 
us."  Salomon 
Gessner. 


"Every  one  feels 
that  he  is  some- 
thing else  than  a 
nothing  which 
has  been  ani- 
m  ated  by  an- 
other. From  this 
arises  the  confi- 
dence that  death, 
though  it  may 
put  an  end  to 
life,  does  not 
close  man's  ex- 
istence." Scho})- 
enhauer. 


"Fearnot,  but  be 
bold.  A  modest 
courage  secures 
success  and 
friendship,  even 
for  a  stranger." 
Hom^. 


being  thrust  out  of  synagogue;  2,  ceaseless  combat  with  the  world— opinions, 
fashions;  3,. arduous  labors.  III.  Tiie  Christian  disciple's  recompense.  What  shall  wo 
have? — 1,  present  peace,  etc.;  2,  joy  of  discipleship;  3,  anticipation  of  sharing  in 
future  results  of  all  Christian  work ;  4,  the  final  rest  and  reward. 

FaitJif  Illness  rewcn-ded. — The  pious  Lutheran  minister  at  Berlin,  Paul  Gerhard,  was 
deposed  from  his  office,  and  banished  the  country  in  1666,  by  the  elector  Frederic 
William  the  Great,  on  account  of  the  faithful  discharge  of  his  ministerial  duties.  Not 
knowing  whither  to  go,  he  and  his  wife  passed  out  of  the  city,  and  finally  stopped  at 
a  tavern,  oppressed  with  care  and  grief.  Gerhard  endeavored  to  comfort  his  partner 
by  the  text,  "Commit  thy  way  unto  the  Lord,  trust  also  in  Him,  and  He  shall  bring 
it  to  pass."  Then  he  wrote  a  hymn  embodying  this  sentiment.  Before  he  had  finished 
its  perusal,  the  agents  of  Duke  Clu-istian  of  Mersburg  invited  him  to  an  interview  with 
that  prince,  by  whom  he  was  appointed  Archdeacon  atLuebben.  Following  Christ. — 
"Tlie  conversion,"  says  a  missionary  paper,  "  of  Gunga  Dhor,  the  first  Orlya  convert, 
a  Brahmin  of  high  caste,  and  of  great  respectability  and  influence  among  his  own 
people  of  every  class,  was  an  event  of  no  ordinary  importance.  It  may,  in  truth,  be 
said  that,  when  Gunga  Dhor  threw  oft"  his  poita,  the  badge  of  his  divinity,  and 
assumed  a  Cliristian  profession  by  public  baptism,  the  temple  of  Juggernaut  received 
a  severe  shock.  When  he  delivered  his  first  Christian  address,  the  Brahmins  gnashed 
their  teeth  upon  him,  and  uttered  their  curses  and  imprecations,  wishing  that  he  might 
die.  The  first  Chi'istian  light  which  entered  Gunga  Dhor's  mind  was  from  a  small 
tract  entitled,  Jugernatha  Buth  nn  chullebar  a  Rottha,  or,  '  The  account  of  the  not 
proceeding  of  Juggernaut's  car.'  The  tract  induced  on  his  mind  a  supreme  contempt 
for  that  idol;  then  he  found  other  tracts  and  single  Gospels;  these  led  him  to  the 
house  of  tlie  missionary  at  Cuttack,  whom  he  woke  from  his  bed  very  early  in  the 
morning  of  January  1,  1826,  begging  an  explanation  of  his  books.  Mr.  Sutton  was 
immediately  sent  for;  and  'great  was  the  day,  the  joy  was  great,'  when  the  mission- 
ary met  the  first  Christian  inquirer  of  Orissa.  He  accompanied  Mr.  Lacey  on  a  tour 
to  Calcutta;  saw  Dr.  Carey;  returned  to  Orissa;  parted  with  kindred,  friends,  and 
everything  for  Christ;  was  baptized,  and  became  a  laborious  and  faithful  native 
Christian  evangelist." 

29,  30.  every  one,  not  the  apostles  alone."  houses,  etc.,  things  usually 
considered  dearest  and  best,  name's  sake,  and  not  seeking  his  cum  good,  hun- 
dred-fold,* if  not  in  quantity,  j'et  in  value  through  superadded  gift  of  God's  blessing 
here,  and  eternal  blessedness  hereafter. <=  first,  who  are  thought  by  others  and  think 
themselves  to  be  the  chief,  last,  last  in  realizing  the  true  blessedness  and  honor  of 
serving  Christ,  and  least  in  His  kingdom,  last  .  .  first, "^  those  counted  un- 
worthy, feeling  their  unworthiness,  will  seek  and  find  the  highest  grace. 

Beicare  of  covetoiisness. — These  solemn  cautions  are  not  addressed  to  rich  men, 
but  to  poor.  The  love  of  money  is  not  a  danger  to  those  only  w^ho  possess  it.  To  no 
men,  probably,  does  affluence  sometimes  seem  more  alluring  than  to  those  who  see  it 
afar  off".  Does  not  the  last  commandment  also  teach  us  the  same  ?  It  is  not  to  those 
who  have,  but  to  those  who  desire  to  have,  that  its  language  is  addressed.  Let  all 
men,  therefore,  beware  of  covetousness,  whoever  they  are  !    Horn.  Com. 

Tlie  Believer^s  rewards. — "Mr.  John  Price,  a  pious  old  man,  was  walking  one  day 
on  the  road  from  his  farm  to  the  sanctuary,  with  the  New  Testament  in  his  hand, 
when  a  friend  met  him,  and  said,  'Good  morning,  Mr.  Price.'  'Ah  !  good  morning,' 
replied  the  aged  pilgrim,  'I  am  reading  my  Father's  will  as  I  walk  along.'  'Well, 
and  what  has  He  left  you  ? '  said  his  friend.  '  Why,  He  has  bequeathed  me  a  hundred- 
fold more  in  this  life,  and  in  the  world  to  come  life  everlasting.'  This  shrewd  and 
beautiful  reply  produced  a  happy  effect  on  tlie  mind  of  his  Christian  friend,  who  was 
in  sorrowfid  circumstances,  and  he  went  on  his  way  rejoicing."  Enduring  fidelity. — 
The  legend  of  Christina,  the  Roman  maiden,  is,  that  her  father  was  an  idolater,  and 
she  a  devoted  Christian.  One  day  a  crowd  of  beggars  moved  her  compassion.  She 
took  her  father's  idols  of  gold  and  silver,  and,  having  broken  them  up,  threw  the 
fragments  among  the  beggars.  At  this,  her  father  caused  her  to  be  beaten,  and  then 
thrown  into  a  dungeon ;  but  the  angels  healed  and  comforted  her.  Her  father  ne.xt 
caused  her  to  be  thrown  into  a  lake  with  a  millstone  round  her  neck;  but  the  angels 
held  up  the  stone,  clothed  her  in  a  white  garment,  and  brought  her  safe  to  land.  Then 
her  father  ordered  her  to  be  thrown  into  a  fiery  furnace,  where  she  remained  five 
days  unharmed,  singing  praises  to  God.     She  was  next  dragged  to  the  Temple  of 


Chap. 


MATTHEW. 


105 


Apollo  to  sacrifice ;  but,  when  she  looked  at  the  idol,  it  fell  down  before  her.  In 
prison  she  sang  the  praises  of  God  continually,  when  her  tongue  was  cut  out;  yet  she 
sang  more  sweetly  than  ever.  She  was  shut  up  in  a  dungeon  with  venomous  reptiles, 
which  became  harmless  in  her  presence.  At  last,  she  was  shot  to  death  with  arrows, 
and  went  up  to  receive  the  martyr's  crown  as  the  reward  of  her  dauntless  fortitude. 


CHAPTER   THE   TWENTIETH. 

I,  2.  like,  this  par.  pecu.  to  Matt.  These  freq.  comp.  show  our  Lord's  anxiety 
to  make  the  nature  of  His  kingdom,  and  the  character,  etc.,  of  the  laws  and  subjects 
plain,  householder,  lit.  "  housemaster,"  head  uf  family,  early,"  even  yet  in  the 
E.,  laborers  assem.  bef.  sunrise  in  market-places,  with  their  tools,  to  be  hired  for  the 
day.  penny,  «.e.,  Rom.  penny,  the  denarius  =  7id.  English,  vineyard,*  "His 
Church  in  all  ages  is  this  true  vineyard.  "= 

Characteristics  of  Parables  of  Clirist. — I.  Simplicity,  as  opp.  to  metaphysics 
of  schools,  etc.  Like  Franklin  using  a  kite  to  draw  fire  fr.  heaven ;  II.  Weightiness ; 
pictures  of  most  solemn  verities;  III.  Boldness — ill.  the  rich  fool,  spendthrift  sou. 
Dives  and  Lazarus ;  IV.  Authoritative;  He  speaks  in  His  own  name — "I  say  unto 
you." 

Unselfish  service. — The  laborers  who  made  no  bargain  at  all,  but  went  to  work 
on  the  faith  of  their  Master's  honor  and  liberality,  were  the  best  off'  in  the  end. 
Those  who  made  a  bargain  received,  indeed,  all  they  bargained  for;  but  the  others 
were  rewarded  on  a  far  more  liberal  scale,  they  obtaining  much  more  than  they  had 
any  reason  to  expect.  Thus  we  are  taught  that  those  will  be  first  who  think  least  of 
wages  as  wages,  and  are  the  least  disposed  to  put  such  a  question  as,  "What  shall 
we  then  have  ? "  Gibson.  Peter  must  have  felt  himself  gravely  rebuked  by  the  pict- 
ure here  drawn  of  the  man  who  had  listened  to  the  first  call  of  Christ,  but  who,  after 
a  full,  honest  day's  work,  was  found  to  be  possessed  of  a  selfish,  grudging  spirit  that 
filled  him  with  discontent  and  envy.     Marcus  Dads. 

3 — 7.  third  hour,  ab.  9  a.m.  Jewish  day  was  reckoned  fr.  sunrise  to  sunset, 
i.e.,  fr.  ab.  6  a.m.  to  6  p.m.,<^  ace.  to  time  of  year,  right,  beyond  wh.  they  could 
have  no  claim  or  expectation,  eleventh,  the  day  almost  gone,  idle,  as  many 
under  various  pretexts  remain  to  end  of  life,  because,  they  were  not  idle  in  ex- 
cuses,    receive,  they  could  hope  for  only  a  very  little. 

Slothfulness  condemned. — I.  A  work  supposed:  1.  Its  object  one  of  supreme  im- 
portance; 2.  Proposed  by  highest  authority;  3.  Requires  long,  steady,  earnest  ap- 
plication; 4.  Certain  of  ultimate  success.  II.  A  state  condemned — idleness:  1.  By 
limited  time — a  day;  2.  By  analogy  of  worldly  employments ;  3.  By  certainty  of  fu- 
ture reckoning.  III.  A  question  urged :  why?  1.  Aversion  to  work ;  2.  Indifierence; 
3.  Indecision;  4.  Procrastination. 

Hiring  laborers  in  the  East. — "The  most  conspicuous  building  in  Hamadan  is 
the  Mesjid  Jumah,  a  large  mosque,  now  falling  into  decay,  and  before  it  a  meidan  or 
square,  which  serves  as  a  market-place.  Here  we  observed,  every  morning  before 
the  sun  rose,  that  a  numerous  body  of  peasants  were  collected  with  spades  in  their 
hands,  waiting,  as  they  informed  us,  to  be  hired  for  the  day  to  work  in  the  surround- 
ing fields.  This  custom,  which  I  have  never  seen  in  any  other  part  of  Asia,  forcibly 
struck  us  as  a  most  happy  illustration  of  our  Saviour's  parable  of  the  laborers  in  the 
vineyard,  in  the  20th  chapter  of  Matthew;  particularly  when,  passing  by  the  same 
place  late  in  the  day,  we  still  found  others  standing  idle,  and  remembered  His  words, 
'  Wliy  stand  ye  here  all  the  day  idle  ? '  as  most  applicable  to  their  situation;  for  in 
putting  the  very  same  question  to  them,  they  answered  us,  'Because  no  man  hath 
hired  us.'" — The  eleventh  hour. — An  old  sailor,  who  was  very  ragged,  and  whose 
white  head  spoke  the  lapse  of  many  years,  was  leaning  against  a  post  in  conversation 
with  another  sailor.  A  member  of  the  Bethel  Union  spoke  to  them,  and  particularly 
invited  the  old  man  to  attend  the  prayer-meeting.  His  companion,  after  hearing  the 
nature  of  the  invitation,  said,  "Thomas,  go  in!  Come!  come!  man,  go  into  the 
meeting;  it  won't  hurt  you."  "No!  no!"  cried  the  old  seaman,  "I  should  not 
know  what  to  do  with  myself.  Besides,  I  am  too  old.  I  am  upwards  of  seventy, 
and  I  am  very  wicked;  it  is  too  late  for  me  to  begin,  it  is  of  no  use."  After  a 
moment's  pause,  the  member,  looking  with  pity  upon  the  old  veteran,  answered, 
''  You  are  the  very  man  the  prayer-meeting  is  held  for."  "  How  so  ? "  "  Because  Jesus 
Christ  came  into  the  world  to  save  the  chief  of  sinners.     When  young,  I  suppose. 


the  vineyard 
laborers 

a  parable  of 
wages 

a  Ecc.  ix.  10;  Jer. 
xliv.  i. 
b  Song  1.  6. 

C  Jo    XV.  1. 

"Parables  are 
more  ancient 
than  argu- 
ments."  Bacon, 
d  Jo.  xi.  9. 
e  Pr.  xix.  15. 
Proverbs  on  iclle- 
ne  s  s  :  —  Evil 
thoughts  intrude 
in  an  u  n  e  ni  - 
ployed  mind  as 
naturally  as 
worms  are  ge- 
nerated in  a  stag- 
nant pool. -Latin. 
No  pains,  no 
gains.  No  sweat, 
no  8  w  e  e  t.  No 
mill,  no  meal. 
An  idle  brain  is 
the  Devil's  work- 
shop. —  English. 
He  that  would 
eat  the  kernel 
maun  crack  the 
nut.— Scotch. 


"  Much  bending 
breaks  the  bow; 
much  unbend- 
ing, the  mind. 
Lord  Bacon. 


Procr  aslination  : 
"It  is  a  miser- 
able thing  to  be 
digging  a  well  at 
a  moment  when 
thirst  has  seized 
your  throat. 
Plautus. 


"Away  with  de- 
lay; it  hath  al- 
ways Injured 
those  who  are  in- 
clined  to  pro- 
crastinate."  1m- 
can. 


"To-morrow, 
morrow,  only  not 
to-day !  Thus  idle 
people  ever  say. 
To-morrow !  t  o  - 
day  I  shall  rest  I 


106 


MATTHEW. 


Chap.  XX.  8 — 15. 


A.D.  30. 

to-morrow  learn 
that  lesson,  to- 
morrow forsake 
that  sin,  to-mor- 
row do  this  and 
that."     Jfetsse. 


a  Deu.  xslv.  13; 
Jo.  ix.  4. 

If  we  have  but 
the  lease  of  a 
farm  for  oneaud- 
twenty  years,  we 
make  use  of  the 
time,  and  gather 
profit.  But  in 
this  precious 
farm  of  time  we 
are  so  bad  hus- 
bands that  our 
lease  comes  out 
before  we  are  one 
pennyworth  of 
grace  the  richer 
for  it.  T.  Adams. 
Service  is  not  de- 
termined by  du- 
ration, but  by 
spirit.  Motive 
gives  character 
to  work.  VV.  M. 
Taylor. 


'•AH  who  are 
paid  must  work, 
if  but  one  hour; 
yet  the  work  is 
short ;  one  day 
at  most  and  fol. 
by  the  night  when 
ru>  man  cun  work." 
Slier. 


"The  modern 
majesty  consists 
In  work.  What  a 
man  can  do  is  his 
greatest  o  r  n  a- 
ment,  and  he  al- 
ways c  o  n  s  u  It  s 
his  d  1  g  n  i  t  y  by 
doing  it."  Car- 
lyle. 


b  Pr.  XV.  1. 

c  Ex.  xxxili.  19; 

Ro.  Ix.  21. 

d  S  e  e,  on  whole 

parable.     Trench. 

162—185. 


The  belief  In  the 
evil  eye  still  pre- 
vails in  the  East. 
The  envious  or 
malev  olent 
glance  is  thought 
tohave  an  Injuri- 
ous effect.  Here 
the  sense  Is :  Art 
thou  envious  be- 
cause I  am  just? 
Cam.  B. 


you  were  tempted  to  think  it  would  be  time  enough  to  be  religious  when  you  came  to 
be  old  ? "  "  Ah  !  that  I  did,"  replied  the  sailor.  "  Now  you  are  old,  you  say  it  is  too 
late.  Come  with  me:  no  time  is  to  be  lost,  lor  Jesus  is  waiting  to  save  you."  His 
companion  then  said,  "Thomas,  go  to  the  prayer-meeting.  You  have  need,  at  your 
time  of  life,  to  prepare  to  die."  He  went,  and  attended  regularly.  Some  time  after, 
he  was  asked,  "Well,  my  aged  friend,  do  you  think  you  are  too  old  in  sin  for  the 
blood  of  Christ  to  cleanse  you?"  "No,  sir,"  said  he,  "I  bless  God,  I  do  feel  a 
blessed  hope,  which  I  would  not  give  up  for  worlds ;  a  hope  which  encourages  me  to 
think  that  God  will  be  merciful  to  me  and  pardon  me,  old  sinner  as  I  am." 

8 — 10.  even,  the  time  for  paying."  steward,  manager,  overseer,  agent. 
hire,  wages,  last,  i-e.,  the  last  who  were  hired,  penny,  they  do  not  seem  to 
have  hinted  that  they  had  received  too  much.  They  prob.  felt  that  the  master  might 
do  what  he  willed  with  his  own.  more,  they  had  no  claim  for  more,  and  no  right 
to  expect  it.     penny,  no  less  or  more  than  they  had  bargained  for. 

T/ie  laborers'  hire. — God  a  good  paymaster.  Consider  His  payments — I.  An 
easy  conscience ;  H.  The  comfort  we  have  in  doing  something  for  Jesus;  HI.  The 
reward  in  watching  first  buddings  of  conviction  in  a  soul ;  IV.  The  joy  of  success ; 
V.  The  final  entrance  into  the  joy  of  our  Lord.     Spuryeon. 

Cheerfulness  vi  work. — "Are  you  not  wearying  for  our  heavenly  rest? "said 
Whitefield  one  day  to  an  old  clergyman.  "No,  certainly  not !"  he  replied.  "Why 
not?"  was  the  surprised  rejoinder.  "Why,  my  good  friend,"  said  the  old  minister, 
"  if  you  were  to  send  your  servant  into  the  fields  to  do  a  certain  portion  of  work  for 
you,  and  promised  to  give  him  rest  and  refreshment  in  the  evening,  what  would  you 
say  if  you  found  him  languid  and  discontented  in  the  middle  of  the  day,  and  mur- 
muring, '  Would  to  God  it  were  evening  ? ' — would  you  not  bid  him  be  up  and  doing, 
and  finish  his  work,  and  then  go  home  and  get  the  promised  rest  ?  Just  so  does  God 
say  to  you  and  me."  Expectation  of  future  reward. — The  Christian  expects  hi.s 
reward,  not  as  due  to  merit,  but  as  connected,  in  a  constitution  of  gi'ace,  with  those 
acts  which  grace  enables  him  to  perform.  The  pilgrim  who  has  been  led  to  the  gate 
of  heaven,  will  not  knock  there  as  worthy  of  being  admitted;  but  the  gate  shall 
open  to  him,  because  he  is  brought  thither.  He  who  sows,  even  with  tears,  the  pre- 
cioxts  seed  of  faith,  hope,  and  love,  shall  "  doubtless  come  again  with  joy,  and  bring 
his  .^heaves  'with  him,"  because  it  is  in  the  very  nature  of  that  seed  to  yield,  under 
the  kintUy  influence  secured  to  it,  a  joyful  harvest.     Cecil. 

II,  12.  murmured,  not  bee.  they  had  been  defrauded,  or  unjustly  treated,  but 
bee.  tbey  were  envious  of  those  who  had  received  more  in  proportion,  burden, 
the  principal  part  of  the  toil,     heat,  both  of  air  and  sun. 

Unto  this  last. — I.  The  work  to  wh.  all  were  called;  and  in  wh.  the  first  bore  the 
heat,  etc.  II.  The  reason  of  the  idleness  of  those  who  were  called  at  the  eleventh 
hour.     III.  The  Lord's  justification  of  His  ways.     1.  B.  Brown. 

Murmuring. — "  Pay  a  man  ever  so  liberally,  he  will  still  murmur  ;  he  looks  at 
the  money  and  then  at  your  face,  and  sa5's,  *■  pothathu,''  i.e.,  not  suflicient.  He  tells 
you  a  long  story  about  what  he  has  done  and  sufl'ered,  about  the  great  expense  he  has 
been  at  to  oblige  you,  and  he  entreats  you  for  a  little  more.  I  ask  any  Englishman 
who  has  been  in  India,  if  he  ever  met  with  a  Hindoo  who  was  not  at  all  times  ready 
to  murmur  ?"  Roberts. — Danger  of  m,urmuring. — "I  have  read  of  C«sar,  that, 
having  prepared  a  great  feast  for  his  nobles  and  friends,  it  so  fell  out  that  the  day 
appointed  was  so  extremely  foul,  that  nothing  could  be  done  to  the  honor  of  the 
meeting;  whereupon  he  was  so  displeased  and  enraged  that  he  commanded  all  them 
that  had  bows  to  shoot  up  their  arrows  at  Jupiter,  their  chief  god,  as  in  defiance  of 
him  for  that  rainy  weather;  which,  when  they  did,  their  arrows  fell  short  of  heaven 
and  fell  upon  their  own  heads,  so  that  many  of  them  were  very  sorely  wounded.  So 
all  our  murmurings,  which  are  as  so  many  arrows  shot  at  God  himself,  they  will  re- 
turn upon  our  own  pates'  hearts;  they  reach  not  Him,  but  they  will  hit  us;  they  hurt 
not  Him,  but  they  will  wound  us;  therefore  it  is  better  to  be  mute  than  to  murmur; 
it  is  dangerous  to  provoke  a  '  consuming  fire.' "     T.  Brooks, 


13—15. 

for  the  rest. 


one  .  .  them,  prob.  the  chief  or  first  to  complain ;  and  who  spoke 
friend.*  speaking  courteously,  as  in  Eng.  '' my  good  friend."  He 
might  have  been  justly  angry,  lawful  .  .  ow'i,'^  I  gave  mine,  not  thine: 
you  are  not  made  poor  by  their  wealth,  nor  do  j'ou  lose  by  their  gain,  eye  evil, 
being  envious  of  their  prosperity."* 


Chap.  XX.  i6 — 19. 


MATTHEW. 


lot 


Mine  own. — We  have  here:  I.  The  assertion  of  the  absolute  proprietorship. 
Both  the  whole  world  and  every  man  belong  to  God;  1.  His  by  creation;  2.  Provi- 
dence ;  3.  Grace.  11.  A  vindication  of  final  decisions  based  on  this  absolute  right. 
III.  A  censure  pronounced  on  all  criticisms  adverse  to  these  decisions. 

Ood  Himself  the  best  reward. — Beautiful  exceedingly  in  this  connection  is  the 
story mythical,  no  doubt,  in  form,  but  probably  true  in  substance — that  is  told  con- 
cerning Thomas  Aquinas.  Worshipping  one  day  in  the  chapel  in  which  he  was  ac- 
customed to  perform  his  devotions,  it  is  said  that  the  Saviour  thus  addressed  him: 
"Thomas,  thou  hast  written  much  and  well  concerning  Me.  What  reward  shall  I 
give  thee  for  thy  work?"  Whereupon  he  answered,  "Nihil  7iisi  te,  Domme" — 
•'  Nothing  but  Thyself,  O  Lord  !"  And  in  very  deed  He  is  Himself  the  best  of  all 
His  gifts.     Spurgeon. 

Examples  of  envy. — "We  shall  find  it  in  Cain,  the  proto-murderer,  who  slew  his 
brother  at  the  instigation  of  envy.  We  shall  find  it  in  the  dark,  and  gloomy,  and 
revengeful  spirit  of  Saul,  who,  under  the  influence  of  envy,  plotted  for  years  the 
slaughter  of  David.  We  shall  find  it  in  the  King  of  Israel,  when  he  pined  for  the 
vineyard  of  Naboth,  and  shed  his  blood  to  gain  it.  Yea,  it  was  envy  that  perpetrated 
that  most  atrocious  crime  ever  planned  in  hell,  or  executed  on  earth,  on  which  the 
sun  refused  to  look,  and  at  which  nature  gave  signs  of  abhorrence  by  the  rending  of 
the  rocks.  1  mean  the  crucifixion  of  Christ;  for  the  evangelist  tells  us,  that  for  envy 
the  Jews  delivered  our  Lord."    J.  A.  James. 

16.  many  called,  to  repentance,  to  faith  in  Christ,  to  work  for  God  in  His 
vineyard,  few  chosen,  to  partake  in  the  fulness  of  the  reward,  bee.  so  few  obey 
the  call.  Both  the  calUivj  and  the  choosing  are  of  the  free  grace  of  God,  and  in  ac- 
cordance with  His  sovereignty."  The  E.  V.  omits  the  last  half  of  the  16th  verse. 
See  Ma.  xxii.  14. 

The  world  a  market-place. — I.  The  ordinary  walks  of  life  are  as  a  market-place 
to  men  whose  highest  aim  is  to  buy  and  sell  and  get  gain.  II.  Outside  this  market- 
place is  a  vineyard,  wh.  the  gt.  owner  of  the  world  and  proprietor  of  human  life 
would  have  cultivated.  III.  Call  a  man  to  labor  when  He  will.  He  will  give  what 
He  pleases  of  His  oion  at  the  end  of  life's  day.  "  Shall  not  the  judge  of  all  the  earth 
do  right  ? " 

Called  and  chosen. — The  Jews  never  spake  of  levying  troops,  but  of  choosing 
them ;  because  all  the  males,  from  twenty  years  old  and  upwards,  being  liable  to 
serve,  they  had  always  a  great  many  more  than  they  wanted.  In  allusion  to  the 
general  muster  of  the  people,  and  the  selection  of  a  certain  number  for  the  service 
of  their  country,  our  Lord  observes,  "Many  are  called  but  few  chosen."  The  great 
mass  of  the  people  were  called  together  by  sound  of  trumpet,  and  on  passing  in 
review  before  the  officers,  those  were  chosen  who  were  deemed  most  fit  for  service. 
This  is  the  reason  the  Hebrews  usually  called  their  soldiers  young  men,  and  bahurim, 
chosen.  But  no  man,  who  felt  a  disposition  to  serve  his  country,  was  rejected; 
though  an  Israelite  was  not  chosen,  he  might  volunteer  his  services,  and  was  then 
enrolled.     Paxton. 

17 — 19.  Jerusalem,  Passover  was  near.  This  the  last  journey  to  J.  said, 
much  to  their  amazement  and  fear.*  apart,  aside  fr.  others  who  may  have  also 
been  "going  up"  with  them  to  the  feast,  betrayed,  etc.,  note  the  minuteness  of 
this  prediction;  it  had  been  already  decided  to  put  J.  to  death."  gentiles,''  Roms., 
the  Jews  not  having  the  right  now  of  inflicting  capital  punishment,  mock,"  looks 
and  language,  scourge/  crucify,  a  Rom.  punishment,  rise  again,  the  silver 
lining  of  the  dark  cloud. 

The  saddest  yet  happiest  event  in  human  history. — Our  Lord's  last  journey  to 
Jerusalem.  The  prediction  of  the  sufl'erings  of  Christ,  a  great  evidence — I.  Of  His 
prophetic  character ;  II.  Of  His  willingness,  as  a  Priest,  to  ofl"er  Himself  a  sacrifice 
for  sin ;  III.  Of  His  confident  expectation  of  victory  as  a  King. 

ClirisCs  sufferings  were  foreseen. — As  astronomers  know  when  none  others 
think  of  it,  that  traveling  through  the  heavens  the  vast  shadow  is  progressing 
towards  the  sun  which  ere  long  shall  clothe  it  and  hide  it,  so  Christ  knew  that  the 
great  darkness  which  was  to  overwhelm  Him  was  approaching.  Beecher.  The 
sufferings  of  Christ. — As  the  precious  stone  called  the  carbuncle,  to  look  at, 
is  like  a  hot  burning  coal  of  fire,  shining  exceeding  brightly,  the  which  feeleth  no 
fire,  neither  is  it  molten,  changed,  or  mollified  therewith;  if  thou  shalt  take  it,  and 
close  it  fast  in  a  ring  of  lead,  and  cast  it  into  the  fire,  thou  shalt  see  the  lead  molten 


A.D.  30. 

"Envy  feeds  on 
living  merits ;  It 
ceases  after 
death,  when  a 
man's  real  cha- 
racter defends 
each  according 
to  his  actual  de- 
serts."    OxM. 


calling  and 
choosing: 


a  Ro.  vlli.  30;  Ep. 
1.  4;  2  Pe.  i.  10; 
Re.  xlx  9,  xvii. 
U;  Is.  Iv.  1;  Jo. 
vli.  37;  Ma.  xl. 
28;  Mk.  xvl.  15; 
Re.  xxii.  17. 
"Every  man  Is 
the  son  of  his 
own  work  s." 
Cervantes. 
"  Whatever  I  do, 
whether  it  be  car- 
rying this  basket 
or  anything  else, 
I  think  to  myself, 
I  am  doing  this 
for  Jesus, to  show 
that  I  love  Him, 
and  this  makes 
everything  easy 
and  pleasant." 
BibU  Jewels. 


third  predic- 
tion of Jesus 
concerning 
his  death,  etc. 


Mk.  X.  32—34;  Lu. 
xvili.  31—34. 
h  Mk.  X  32. 
c  Jo.  xi.  53—57. 
d  Jo.  xvlii  35. 
e  Ma.  xxvii.  2.  27 
—29-;    Lu.   xxiii. 
11. 

/Ma.  xxvii.  26. 
Observe  the  ex- 
actness of  the 
prediction ;  the 
Sanhedrin  shall 
condemn  but  not 
kill,  the  Gentiles 
shall  scourge 
and  crucify. 
C'amb.  Bible. 

'•  The  sorrow  wh. 
calls  for  help  and 
comfort  is  not 
the  greatest,  nor 
does  it  come 
from  the  depths 
of  the  heart." — 
Humboldt. 

"Brief  is  sorrow, 
and  endless  is 
Joy."    Schiller. 


108 


MATTHEW. 


Chap.  XX.  ao— ay. 


A.D.  30. 

"  Whatever  man- 
kind suffers  or 
does,  comes  from 
on  high."  Seneca. 
•'  Know  how  sub- 
lime a  thing  It  Is 
to  suffer  and  be 
strong."  Long- 
fellow. 


ambition 


Ma.    XX.    20—28; 
Mk.  X.  35—45. 


a  Mk  XV.  40 ;  Ma. 
xxvll.  56. 
6Mk.  X.  35. 
c  Jo  xvlii.  36. 
d  Ma.  ^il.  46. 
"The    slave  has 
but  one  master; 
the     ambitious 
have  as  many  as 
there  are  people 
who  can  contri- 
bute to  the   ad- 
vancement of 
their     fortune." 
La  Bruyere. 


There  are  a  great 
many  more 
Christians  who 
kneel  down  in 
the  morning, 
and  tell  the  Loru 
what  they  would 
like  Him  to  do  for 
them,  than  there 
are  who  kneel 
down  to  ask  the 
Lord  what  they 
can  do  for  Him. 
U.   C.  Trumbull. 


e  Ps.  xvl.  5;  xxlil. 
"  Since  the  thing 
you  wish  cannot 
be  had,  wish  for 
that  which  you 
can  have."  Ter- 
ence. 


'•  It  all  were  to 
perish  who  did 
not  succeed  In 
obtaining  what 
he  wished,  a  1  1 
mankind  would 
die."       fhilemon. 


f  Ma.  xxlU.  11, 
12;  Phi  11.  3;  Lu. 
xxll.  25,  26;  1  Pe. 
V.  3;  1  Co.  Ls.  19— 
22;  2  Co.  xl.  5; 
Mk.  X.  44. 
"The  generous 
mind  addj  dig- 
nity to  every  act, 
and  nothing  mls- 
becomes  It." 
Plutarch. 


and  consume  before  thy  face,  but  the  carbuncle  remaining  sound  and  perfect 
without  blemish  as  before;  for  the  lire  worketh  upon  the  lead,  but  upon  the 
carbuncle  it  cannot  work :  even  so  Christ,  our  Saviour,  being  in  the  hot,  scorching 
fire  of  His  torments,  suffered  and  died,  as  He  was  man;  but,  as  He  was  God,  He 
neither  suffered  nor  died.  The  fire  of  His  afflictions  wrought,  then,  upon  His 
manhood ;  but  His  divinity  and  Godhead  continued  perfect,  and  utterly  untouched. 
Cawdray. 

20,  21.  mother,  Salome."  came,  Mk.*  says  it  was  Ja.  and  Jo.  who  asked  this; 
prob.  they  instigated  their  mother,  certain  thing,  without  at  first  saying  what. 
my  .  .  sons,  a  mother's  love  does  not  always  desire  the  best  thing  for 
children,  sit  .  .  right,  etc.,  she  would  for  them  the  chief  offices  of  state. 
kingdom,''  of  wh.,  in  com.  with  many  others,  she  had  formed  a  wrong  conception. 

A  mother^s  tvish  for  liei'  children. — I.  Salome  and  her  sous;  or,  the  dif.  betw. 
the  noblest  aspirations  of  mere  natural  enthusiasm,  and  the  spiritual  courage  of 
holy  humility;  II.  The  projects  of  parents  with  ref.  to  their  children  must  be  tried 
and  purified  in  the  light  of  the  Lord;  HI.  Salome  and  her  sons  as  compared  with 
Mary  and  her  sous.'^ 

A  parent's  vain  wish. — A  fond  father  was  in  great  distress  for  a  favorite  child, 
whom  he  apprehended  to  be  dying  in  its  infancy.  Several  of  his  friends  endeavored 
to  assuage  his  grief,  but  he  refused  to  be  comforted.  At  length  the  minister  on 
whom  he  attended  offered  to  pray  with  him,  and  desired  him  to  compose  his  mind, 
and  give  up  his  favorite  son  to  the  Divine  disposal,  since  there  was  no  probable 
hope  of  his  recovery.  He  replied,  "  I  cannot  give  him  up ;  and  it  is  my  importunate 
request  that  God  would  spare  this  child  to  me,  whatever  may  be  the  consequence." 
He  had  his  desire:  the  child  recovered,  and  grew  up,  if  possible,  more  and  more  his 
darling;  but  he  lived  to  be  a  thorn  in  his  side,  and  to  pierce  his  heart  with  many 
sorrows.  For  just  as  he  came  to  maturity,  he  robbed  his  excellent  master,  whom 
before  he  had  often  injured.  He  was  seized  by  the  hand  of  justice,  tried,  condemned, 
and  died  one  of  the  most  hardened  wretches  that  ever  went  out  of  life  in  that  igno- 
minious manner.  Upon  the  fatal  day  of  execution,  the  mourning  father  was  made 
to  remember  his  former  rash  petition  with  grief  and  tears;  and,  humbled  in  the  dust, 
confessed  his  folly  and  his  sin.     JV/iitecross. 

22,  23.  know  not  .  .  ask,  many  do  not  know  what  would  result  fr.  the 
literal  fuUilliug  of  their  desires,  cup,  Scrip,  fig.  for  "appointed  portion.""  bap- 
tised .  .  "with,  as  baptism  represents  the  outpouring  of  Divine  influence  on 
the  soul,  we  understand  by  this  fig.  the  outpouring  of  appointed  sufl'ering  upon 
Christ,  we  .  .  able,  they  would  have  promised  less,  had  they  known  more. 
saith,  pitying  their  ignorance,  but  accepting  their  willingness  to  follow  Him.  The 
words,  "  and  to  be  baptized  with  the  baptism  that  I  am  baptized  with,"  in  v.  22,  and 
the  corresponding  words  in  v.  23,  are  omitted  in  the  R  V.  See  Mk.  x.  38,  39,  where 
the  R.  V.  retains  the  words. 

C7i7-ist  proving  Himself  the  heavenly  King. — By  I.  His  grace;  II.  His  impartial- 
ity; HI.  The  exercise  of  His  prerogative  (both  in  granting  and  withholding);  IV. 
His  holiness  and  justice  (guarding  and  preserving  the  rights  of  the  Father). 

In  suffering  and  conflict,  look  to  Jesus. — It  is  related  that,  in  one  of  the  Duke 
of  Wellington's  battles,  a  portion  of  the  army  was  giving  way  under  the  charge  of 
the  enemy,  when  he  rode  into  the  midst  of  them.  A  soldier  called  out  in  ecstacy. 
"  There's  the  Duke— God  bless  him  !  I'd  rather  see  his  face  than  a  whole  brigade." 
And  these  words,  turning  all  eyes  to  their  chief,  so  re-assured  his  comrades  that  they 
repulsed  the  foe ;  for  he  is  beside  us,  they  felt,  who  was  never  defeated  yet,  and  will 
not  be  defeated  now.  A  military  friend  with  whom  I  conversed  on  this  sul)ject  said, 
that,  though  he  had  never  heard  the  anecdote,  he  could  well  conceive  it  to  be  true; 
the  presence  of  that  distinguished  general,  he  added,  was  at  any  time  worth  five 
thousand  men.     Tait. 

24 — 27.  indignation,  not  so  much  at  the  spirit  wh.  the  wish  betrayed,  as  at 
their  own  disparagement,  called  .  .  him,  to  correct  their  ambition  also. 
exercise  .  .  them,  aft.  the  usual  manner  of  secular  and  political  powers. 
not  .  .  you,  sul'Jevts  and  not  lords  of  a  spiritual  kingdom,  minister,-''  ser- 
vant; greatness  lies  in  usefulness. 

Men  someiimes  know  not  what  they  ask. — I.  They  sought  the  place  of  the  two 
malefactors.    II.  They  requested,  so  to  speak,  something  wh.  had  only  existence  in 


Chap.  XX.  a8— 30. 


MATTHEW. 


109 


their  imagination  (worldly  honors  in  the  kingdom  of  Christ).  III.  They  sought 
something  wh.,  in  its  higher  import,  had  already  been  given  away — perh.  to  them- 
selves, perh.  to  others — viz.,  special  degrees  of  election.     Lange. 

Example  of  CJirist. — It  is  said  that,  thinking  to  amuse  him,  his  wife  read  to  Dr. 
Judson  some  newspaper  notices,  in  which  he  was  compared  to  one  or  other  of  the 
apostles.  He  was  exceedingly  distressed;  and  then  he  added,  "Nor  do  I  want  to  be 
like  them ;  I  do  not  want  to  be  like  Paul,  nor  Apollos,  nor  Cephas,  nor  any  mere 
man.  I  want  to  be  like  Christ.  We  have  only  one  perfectly  safe  Exemplar, — only 
One,  who,  tempted  like  as  we  are  in  every  point,  is  still  without  sin.  I  want  to  fol- 
low Him  only,  copy  His  teachings,  drink  in  His  Spirit,  place  my  feet  in  His  foot- 
prints, and  measure  their  shortcomings  by  these,  and  these  only.  Oh,  to  be  more 
like  Christ ! "  The  Christian  ideal. — What  a  revolution  of  thought  is  involved  in 
this  simple  contrast !  Of  how  much  that  is  great  and  noble  has  it  been  the  seed  ! 
The  dignity  of  labor,  the  royalty  of  service,  the  pettiness  of  selfish  ambition,  the 
majesty  of  self-sacrificing  love;  the  utter  condemnation  of  the  miserable  maxim 
"Every  man  for  himself";  the  world's  first  question,  "What  shall  we  have  ?"  made 
the  last;  and  its  last  question,  "  What  shall  we  give  ?"  made  the  very  first — such  are 
some  of  the  fruits  which  have  gro^vn  from  the  seed  our  Lord  planted  in  so  ungenial 
soil  that  day.     /.  M.  Oibso». 

a8.  even  .  .  as  S.  of  man,"  the  Lord  of  all  in  the  form  of  a  servant. 
ransom,*  redemption-price,  as  of  slave,  or  captive,  or  person  condemned  to  death. 
for  many "  {dvri  tt oAAd?;'),  instead  of  multitudes,  i.e.,  Christ  died  "  in  the  place  of 
many  multitudes"  who  deserved  death. 

Christ  a  se7-va7it. — ^I.  The  title  He  assumed — "Son  of  Man."  II.  The  homage 
He  declined — "not  to  be  ministered  unto  " :  1.  Not  the  utterance  of  disapi^ointment; 
2.  Man  usually  desires  power.  III.  The  character  of  the  service  He  rendered — "to 
give  His  life,"  etc.:  1.  Its  beginning  in  the  distant  past;  2.  Its  progress  through  the 
eventful  present;  3.  Its  consummation  in  the  glorious  future;  when  He,  "the  ser- 
vant of  all,"  shall  reign  as  Lord  and  King. 

The  joy  of  ministry. —  The  least  complicated  and  shortest  rule  of  morals  is  this: 
Get  others  to  work  for  you  as  little  as  possible  and  work  yourself  as  much  as  possi- 
ble for  them;  make  the  fewest  calls  upon  the  services  of  your  neighbors  and  render 
them  the  maximum  number  of  services  yourself.  This  is  why  I  never  feel  happy  or 
even  content,  unless  when  quite  certain  that  my  work  is  helpful  to  others.  Count 
Tolstoi. — Giving  life  for  others.  — The  city  of  Marseilles  was  once  visited  by  the 
plague.  The  ravages  were  fearful.  Parents  deserted  their  children,  and  children 
forgot  their  parents,  to  take  care  of  themselves.  The  city  became  a  desert.  The 
doctors  consulted  together,  but  they  could  find  no  lemedy.  They  agreed  that  it  was 
necessary  for  one  of  them  to  open  the  body  of  someone  who  had  died  to  find  out  the 
nature  of  the  plague.  But  who  would  do  this,  for  it  was  certain  that  the  one  who  did 
it  would  himself  die  soon  after  ?  Suddenly  one  of  the  most  celebrated  physicians,  a  man 
in  the  prime  of  life,  rose  and  said — "I  devote  myself  to  the  safety  of  my  country. 
To-morrow  at  the  break  of  day,  I  will  dissect  a  corpse,  and  write  down  what  I  observe." 
He  went  home,  made  his  will  (for  he  was  a  rich  man),  and  spent  that  evening  in 
religious  exercises.  During  the  night  a  man  died  of  the  plague.  Guyon,  the  physi- 
cian, entered  the  room  next  morning,  and  made  the  examination.  As  he  went  on 
he  wrote  down  all  he  saw,  then  left  the  room  and  put  the  paper  into  vinegar,  so  that 
it  would  not  convey  the  plague  to  others.     He  died  within  twelve  hours.     Horn.  Com. 

29,  30.  Jericho,  "the  city  of  palms, "<*  the  word  sig.  ''place  of  fi-agrance," 
now  a  wretched  village  called  Riha.  It  lay  in  the  road  fr.  Peraea  to  Jerusalern,  fr. 
wh.  it  was  ab.  15  m.  dis.  to  the  N.E.  two,  Mk.  says  one,  Lu.  speaks  of  owe,  and 
as  they  were  entering  the  city.  Prob.  the  one  of  whom  Lu.  speaks  began  to  solicit 
Jesus  as  He  entered,  and  then  went  with  the  crowd,  until,  on  leaving  the  city,  the 
other  joined  him.  Mk.,  who  is  usually  mere  circumstantial,  describes  the  case  of  the 
more  remarkable  of  the  two,  who  was  the  most  importunate  and  earnest.  S.  of 
David,*  recognition  of  Jesus  as  the  Messiah. 

The  procession  of  our  Lord  fr.  Jericho  to  Jerusalem. — I.  What  it  signified — 
the  Lord's  acceptance  of  His  people's  Messianic  hopes;  He  suffered  them  to  herald 
Him  as  the  Messiah.  H.  How  His  friends  regarded  it — as  a  coronation  procession 
wh.  no  cry  of  misery  should  disturb.  IIL  How  Christ  Himself  treated  it— as  a 
journey  of  redemption  for  believers.     Lange. 


A.D.  30. 

"  We  value  g^eat 
men  by  their  vir- 
tue, and  not  by 
their  success." 
jVepos . 


He  is  the  most 
lovely  professor, 
who  is  the  most 
lowly  professor. 
As  Incense 
smells  the  sweet- 
est when  beaten 
the  smallest,  so 
saints  look  fair- 
est when  they  lie 
lowest.  A  op  . 
Seeker, 


aPhi.il.  6-8;  Lu. 
xxii.  27;  Jo.  xiii. 
i,  14. 

b  Is.  liii.  10,  11; 
Le.  XXV.  51;  Ex. 
xxi.  30;  Ps.  xli.'c. 
7,  8,  Is.  XXXV.  10. 
c  Ma.  xxvi.  28; 
He.  ix.  28;  Ke.  vii. 
9,  1  Jo.  11.  2;  Jo. 
i.  19. 

"He  has  gone  be- 
fore, our  forerun- 
ner, to  order  all 
things  for  us 
there  It  may  be 
th.  unless  Christ 
were  in  heaven  it 
were  no  place  for 
mortals." 


"How  Christ's 
humiliation  con- 
demns the  ambi- 
tion of  those  who 
call  themselves 
His  servants ! " 
Lange. 


healing:  ot 
two  blind 
men 


Mk.  X.  46—52;  Lu. 
xviii.  35 — 43;  xix. 
1. 

d  De.  xxxiv.  3 ; 
Jud.  iii.  13;  2  Ch. 
x  xviii.  15. 
e  Ma.  ix.  27;  xil. 
23;  XV.  22. 
It  is  probable 
that  very  many 
of  those  who  had 
received  sight 
and  soundness 
of  limb  by  the 
word  or  touch  of 
Jesus  followed 
Him  to  Jerusa- 
lem. 


110 


A.  D.  30. 

Not  its  gardens 
and  palaces  how 
ever,  but  Its  sins 
and  sorrows,  en- 
g  a  g  e  t  ti  e 
8a  vi  o  ur's 
thoughts  and  oc- 
cupy His  time. 
Oibson, 


Jericho  was  at 
this  time  the 
most  luxurious 
place  of  resort  in 
Palestine. 


a  Ps.    cxzill.    3; 
Lu.  xviii.  1;  Ge. 
xxxii.  26. 
bMa.  vi.  8;   Phi. 
iv.  6. 

Seneca  tells  of  a 
blind  woman, 
who  insisted 
that  the  trouble 
was  not  with  her 
eyes,  but  in  the 
absence  of  light 
from  the  room. 


cMk.  X.  52;  Lu. 
xviii.  43. 

"  He  walked  in 
Judea  eighteen 
hundred  years 
ago;  His  sphere 
melody,  flowing 
in  wild  native 
tones,  took  cap- 
tive the  ravished 
souls  of  men, and 
being  of  a  truth 
sphere  melody, 
still  flows  and 
sounds,  though 
now  with  thou- 
sand-told accom- 
paniments and 
rich  sym- 
phonies, 
through  all  our 
hearts,  and  mo- 
dulates and  di- 
vinely leads 
them."     Carlyle. 


MATTHEW. 


Chap.  xx.  3Z— 34. 


Christ  the  only  name. — A  few  persons  were  collected  round  a  blind  man,  who  had 
taken  his  station  on  the  bridge  in  London,  and  was  reading  from  an  embossed  Bible. 
Receiving  from  the  passers-by  of  their  carnal  things,  he  was  ministering  to  them 
spiritual  things.  A  gentleman  on  his  way  from  the  city  was  led  by  curiosity  to  the 
outskirts  of  the  crowd.  Just  then,  the  poor  man,  who  was  reading  in  the  fourth 
chapter  of  the  Acts,  lost  his  place,  and,  while  trying  to  find  it  with  his  finger,  kept 
repeating  the  last  clause  he  had  read,  "None  other  name— none  other  name — none 
other  name."  Some  of  the  people  smiled  at  the  blind  man's  embarrassment;  but  the 
gentleman  went  away  deeply  musing.  The  words  he  had  heard  from  the  blind  man 
rang  like  solemn  music  in  his  soul,  "  None  other  name."  When  he  reached  his  home, 
and  retired  to  rest,  these  words  were  still  heard,  and  when  he  awoke,  the  strain  con- 
tinued, "None  other  name — none  other  name — none  other  name."  The  music  entered 
his  soul;  and,  by  the  blessing  of  God,  he  awoke  to  a  new  life.  "I see  it  all,"  said 
he,  "I  have  been  trying  to  be  saved  by  my  own  works,  my  repentance,  my  prayers. 
I  see  my  mistake.  It  is  Jesus  who  alone  can  save.  Neither  is  there  salvation  in  any 
other;  for  there  is  none  other  name,  none  other  name,  none  other  name,  under  heaven, 
given  among  men,  whereby  we  must  be  saved." 

31,  33.  multitude,  not  sympathizing  with  the  two  men,  or  not  coinciding 
with  their  view  of  Christ,  cried  .  .  more,  in  a  frenzy  of  earnestness."  stood 
still,  he  had  hitherto  walked  on  to  test  their  earnestness  and  faith,  called,  and 
they  obeyed  the  call,  what  will,  he  knew,*  but  would  have  them  state  their  case 
plainly,  also  that  others  might  learn  the  lesson. 

The  blind  men  of  Jericho. — "They  who  are  one  in  misery  should  unite  their 
prayer.  The  loss  of  physical  sight  is  to  man  a  great  distress ;  but  he  is  not  so  much 
troubled  about  his  soul's  blindness."  Starcke.  "We  must  not  be  hindered  in  our 
prayers  by  the  devil  or  the  world,  by  flesh  and  blood."  Zeisius.  "Turn  not  away 
your  eyes  and  ears  fr.  the  cry  of  the  wretched.  Christ  is  much  more  willing  to  help 
than  we  to  ask  Him.  The  foil,  of  Christ  is  the  best  gratitude."  Cranmer.  "He 
who  easily  yields  his  point  to  threats  is,  for  the  most  part,  without  the  strong 
urgency  of  a  true  heart.  Happy  he  whom  nothing  restrains  in  his  faith  and  believing 
cry."    Rieger. 

Spiritual  blindness. — "St.  Augustine  relates  of  a  certain  heathen,  who  showed 
him  his  idol  gods,  saying,  'Here  is  my  god:  where  is  thine?'  then,  pointing  up 
at  the  sun,  he  said,  'Lo!  here  is  my  god:  where  is  thine?'  so,  showing  him  divers 
creatures,  still  upbraided  him  with,  '  Here  are  my  gods :  where  are  thine  ? '  But 
St.  Augustine  answered  him,  I  showed  him  not  my  God,  not  because  I  had  not  one 
to  show  him,  but  because  he  had  not  eyes  to  see  Him."     Spencer. 

33>  34*  our  eyes,  short  and  simple  statement  of  their  calamity,  and  clear  ad- 
mission of  His  power.  Attention  of  all  directed  to  their  blindness,  touched,  and 
spoke  the  healing  word."    followed,  those  whom  Jesus  heals  will  follow  Him. 

Necessitous  men. — Here  we  have — I.  Such  persons  making  the  best  of  their 
opportunities — Christ  was  passing  by.  11.  One  class  of  such,  failing  to  sympathize 
with  another — the  multitude  rebuked.  HI.  Founding  their  appeal  on  the  right 
ground— mercy.  IV.  Presenting  a  right  condition  of  will — "what  will  ye,"  as  if  all 
things  were  placed  at  the  disposal  of  the  right  will.     Parker. 

Causes  of  blindness. — David  Rittenhouse,  of  Pennsylvania,  was  an  astronomer. 
He  was  skilful  in  measuring  the  sizes  of  planets,  and  determining  the  position  of  the 
stars.  But  he  found  that  such  was  the  distance  of  the  stars,  a  silk  thread  stretched 
across  the  glass  of  his  telescope  would  entirely  cover  a  star;  and,  moreover,  that  a 
silk  fibre,  however  small,  placed  upon  the  same  glass,  would  cover  so  much  of  the 
heavens,  that  the  star,  if  a  small  one  and  near  the  pole,  would  remain  obscured  be- 
hind that  silk  fibre  several  seconds.  Thus  a  silk  fibre  appeared  to  be  larger  in 
diameter  than  a  star.  Every  star  is  a  heavenly  world,  a  world  of  light,  a  sun  shining 
upon  other  worlds  as  our  sun  shines  upon  this  world.  Our  sun  is  88G,000  miles  in 
diameter;  and  yet,  seen  from  a  distant  star,  our  sun  could  be  covered,  obscured, 
hidden  behind  the  thread  that  was  near  the  eye,  although  in  a  telescope.  Just 
80  we  have  seen  some  who  never  could  behold  the  heavenly  world. 


Chap.  xxl.  1—7. 


MATTHEW. 


Ill 


CHAPTER   THE   TWENTY-FIRST 

I,  a.  Beth-pliage  =  "house  of  unripe  figs.""  "Mt.  Olivet,  besides  its  abun- 
dance of  olives,  is  still  sprinkled  with  fig-trees "  (Stanley),  olives,  so  called  fr. 
the  olives  growing  there,  is  a  mt. -ridge  E.  of  Jerusalem,  fr.  wh.  it  is  separated  by 
val.  of  Jehoshaphat,  now  called  by  Arabs  Jebel-et-Tur.  Highest  point  is  2397*  ft. 
above  sea-level,  village  .  .  yoti,  prob.  Bethany,  wh.  was  rather  to  the  W. 
above  Bethphage.  ass,°  Jewish  kings  were  forbidden  to  multiply  horses.''  .  The 
ass  used  by  judges.* 

Tlie  ass  a  symbol  of  iieace. — In  contrast  to  the  horse,  which  had  been  introduced 
by  Solomon  from  Egypt,  and  was  used  especially  for  war,  it  was  the  symbol  of 
peace.  Every  Jew,  moreover,  expected,  from  the  words  of  one  of  the  prophets 
(Zech.  9:9),  that  the  Messiah  would  enter  Jerusalem  riding  on  an  ass.  Geikie. 
Oriental  travellers  describe  the  high  estimation  in  which  the  ass  is  held  in  the  East. 
"His  lot  varies  as  does  the  lot  of  those  he  serves.  The  rich  man's  ass  is  a  lordly 
beast.  In  size  he  is  far  ahead  of  anything  of  his  kind  we  see  here  at  home.  His 
coat  is  as  smooth  and  glossy  as  a  horse's.  .  .  His  livery  is  shiny  black,  satiny 
white  or  sleek  mouse  color.  I  never  saw  one  of  the  dingy  red  of  his  Poitou  breth- 
ren."    Zincke's  Eyypt. 

3.  any  man,  prob.  the  owners  were  friends  of  Jesus.  I^ord  .  .  need,-'" 
a  sufl'.  reason,  straightway,  without  demur;  as  soon  as  he  hears  of  the  Lord's 
need.  The  Lord  has  need  of  us, — our  power,  influence,  etc.  Do  we  respond 
practically,  and  "straightway?" 

A  full  recognition  of  Christ  s  royalty.— I.  All  possessions  consecrated  to  His 
service ;  II.  All  the  services  of  Christ  the  subject  of  ardent  and  universal  praise ; 
HI.  Essential  greatness  overcoming  momentary  humiliation ;  IV.  Religious  enthu- 
siasm overwhelming  or  absorbing  all  Pharisaic  formality.     Dr.  Parker. 

Christ  the  Prince  of  Peace. — One  of  CfPsar's  captains  solicited  for  him,  of  the 
senators  of  Rome,  an  extension  of  his  government,  but  was  denied.  Grasping  his 
sword,  Cajsar  said,  "Since  you  will  not  grant  it  to  me,  this  shall  give  it  me." 
Pompey's  answer  to  the  citizens  of  Messana  was,  "Whatldoj^ou  prattle  to  us  of 
your  law  that  have  swords  by  our  sides? "  Mahomet  dissolved  all  arguments  by 
the  sword;  but  the  sceptre  of  Christ's  kingdom  is  not  a  sword  of  steel,  but  of  the 
Spirit.     S2')encer. 

4,  5.  prophet,  Zechariah?  (b.c.  cir.  487),  but  the  first  word  are  fr.  Isaiah" 
(B.C.  a/-.  698).  daughter  of  Sion,  =  Jerusalem,  meek,  not  as  a  proud  con- 
queror on  a  war-horse,  but  as  a  king  of  peace,  "  rebuking,  by  the  antique  simpli- 
city even  of  His  regal  state,  the  pride  and  luxury  of  degenerate  Israel,  and  bring- 
ing in  the  reign  of  righteousness  and  peace." »  "But  one  day  He  shall  use  the 
horse.  "•'■ 

Christ's  journey  to  Jerusalem. — What  do  we  see  ? — I.  The  superhuman  under 
the  garb  of  the  human  ;  11.  The  majestic  under  the  garb  of  the  mean  ;  III.  The 
eternal  under  the  garb  of  the  incidental  ;  IV.  Truth  enunciated  by  an  erring  crowd. 
Tliomas. 

Christ s  everlasting  name. — AVlien  Ptolemy  built  Pharos,  he  would  have  his  name 
upon  it,  but  Sostratus,  the  architect,  did  not  think  that  the  king,  who  only  paid  the 
money,  should  get  all  the  credit,  while  he  had  none  :  so  he  put  the  king's  name  on 
the  front,  in  plaster;  but  underneath,  in  the  eternal  granite,  he  cut,  deeply  enough, 
"Sostratus."  The  sea  dashed  against  the  plaster,  and  chipped  it  ofT  bit  by  bit.' 
I  dare  say  it  lasted  out  the  time  of  Ptolemy;  but  by  and  by  the  plaster  was  all 
chipped  ofl',  and  there  stood  the  name  of  "Sostratus."  I  am  not  sure  that  there  are 
not  waves  that  will  chip  off  all  human  names  from  the  Church  of  Christ;  but  I  am 
quite  sure  that  the  one  name  of  Christ  shall  last.     Coley. 

6,  7.  disciples,  i-e.  the  two  (v.  1)  who  were  bidden,  went,  obeyed  at  once 
without  questioning,  did,  it  must  have  impressed  them  to  find  how  exactly  things 
turned  as  they  had  been  minutely  described.*  brought,  no  one  preventing. 
put  .  .  them,  both,  clothes,  loose,  large  mantles,  thereon,  lit.  on  the 
garments, — and  on  the  colt.' 

Tlie  festal  entrance  of  Clu-ist  into  the  Holy  City,  in  its  significance  for  all  times: 
I.     The  present— as  the  glory  of  the  life  of  Christ;     II.     The  past— as  the  glory  of 


public  entry  in- 
to Jerasaletn. 

Mk.  xl.  1—11 ; 
Lu.  xix.  29—44; 
Jo.  xli.  12—19. 

a  Porter,  Handbook 
for  Syria,  e<c.  ,188; 
Thomson,  L.  and 
B.  697  ;  Stanley, 
Sin.  and  Pal.  187, 
492  ;  Lightfoot,  11. 
37. 

f)  Ace.  to  Van  de 
Velde.  2,724  ft.  Ac. 
1.  12. 

c  Topics,  I.  14. 
dDeu.    xvil.    16; 
XX.  1. 

e  1  S.  XXV.  20; 
Jud.  X.  4  ;  xU.  14. 

/  Ps.  xxlv.  1;  2 
Co.  Till.  9. 

"I  find  the  life 
of  Christ  made 
up  of  two  parts  ; 
a  part  I  can  sym- 
pathise with  as 
a  man,  and  a 
part  on  which  I 
am  to  gaze ;  a 
beam  sent  down 
from  heaven 
which  I  can  see 
and  love,  and 
another  beam 
shot  into  the  in- 
finite that  I  can- 
not  compre- 
hend."   Barr. 


ff  Zech.  Ix.  9. 
A  Is.  1x11.  11. 

iHe.  vii.  2. 
j  Re.  xix.  11. 

"  It  is  In  vain  to 
gather  virtues 
without  humil- 
ity for  the  Spirit 
of  God  delighteth 
to  dwell  in  the 
hearts  of  the 
humble."  Eras- 
mus. 

k  Cf.  Mk  and  Lu. 
and  note  1  S.  x. 
2—7. 

I  Mk.  xl.  2,  3; 
Jo.  xii.  14,  15,  cf. 
the  A.  V.  with 
the  Vulgate. 

"Everything 
may  be  mlm- 
Ickea  by  hypocri- 
sy but  humility 
and  love  united. 
The  humblest 
star      twinkles 


112 


MATTHEW. 


Chap.  xxl.  8 — xa. 


most  in  the  dark- 
est night.  The 
more  rare  humll- 
i ty  and  love 
united,  the  more 
radiant  when 
they  meet."  Xa- 
vater. 


o2K.  Ix.  13. 
6  Jo.  xil.  13. 
cKe.  vii.  9.    See 
Kxtto     Nat.    Hist, 
of  Pal.    2'Ii. 
'And  fule  mych 
peple     spredden 
her    clothls     in 
the    way,    other 
kltteden 
braunchls  of 
trees    and  streiv- 
klen  in  the  way.' 
Wiclif. 


d  Jo.  xil.  13. 
e  Ps.  cxviii.    25, 
26. 

"The  word  ren- 
dered praise  pri- 
marily signifies 
the  irradiation  of 
a  luminous  body. 
The  high  amiji- 
tionof  a  penitent 
soul  is  that  of  be- 
coming  a  re- 
flector, from  wh. 
the  glories  of  the 
Sun  of  Ki  g  h  t- 
eousness  may  be 
more  widely  dit- 
fused  on  the 
world  of  men  and 
angels."     Salter. 


/Jo.  xil.  19. 
g  Ma.  11.  '^,  cf.  Jo. 
1.46;  Jud.xili.6; 
IS  i.  11. 

The  Saviour  ad- 
vancing to  the 
most  glorious 
deed  of  all  his- 
tory. The  multi- 
tude advancing 
to  the  most 
atrocious  deed  of 
all  history. 

Tlie  fault-finder. — 
••  It  is  his  na- 
ture's plague,  to 
spy  into  abuses : 
and,  oft  his  ]ea 
lousy  shapes 
faults  that  are 
not."  Shaicespeare. 


pnrificatioti 
of  the  temple 

Mk.    xl.    15  —  17; 
Lu.  xlx.  46,  46. 
h  Mk.  Xl.  11. 


the  ancient  covenant;     III.  The  future — as  the  type  of  the  coming  of  Christ  in  glory. 
— The  obedience  of  the  two  disc,  a  severe  test  of  faith.     Lange. 

Christ  went  upon  the  water  in  a  borrowed  boat,  ate  the  Passover  in  a  borrowed 
chamber,  was  buried  in  a  borrowed  sepulchre,  and  here  rode  on  a  borrowed  ass. 
— Matthew  Henry.  But  he  blessed  and  transfigured  them  all,  returning  them  a 
hundredfold  better  than  when  he  took  them.  This  is  the  only  known  instance  on 
which  Jesus  rode. 

8.  very  .  .  multitude,  lit.  "  the  most  of  the  people  "  (6  TtXela-rog  ox^og), 
"  the  greatest  part  of  the  multitude."  spread  .  .  garments,  as  a  sign  of 
honor  still  shown  to  great  persons  in  E.«  A  noble  carpeted  all  the  way  when  a  Persian 
king  visited  him,  "besides  the  garments  wh.  loyal  persons  in  the  crowd  spread  here 
and  there."  On  another  occa.  seven  miles  of  road  werecov.  with  superb  silk  cloths, 
over  wh.  the  king  and  a  prince  whom  he  wished  to  honor,  rode,  branches  .  . 
trees,  esp.  of  the  palm,*  emblem  of  victory.  The  procession  looked  joyous  and 
triumphant.* 

Popular  attractions. — Here  is  a  multitude:  I.  Attracted  by  marvellous  intelli- 
gence ;  II.  Following  the  example  of  the  few ;  III.  Rendering  regal  honor  to  the  son 
of  a  carpenter;  IV.  Looking  for  material  aggrandizement;  V.  In  a  little  while 
exchanging  "Hosanua"  for  "Crucify  Him."     Wagstaffe. 

Garments  spread  in  the  way. — I  was  not  a  little  surprised  soon  after  my  arrival 
in  the  East,  when  going  to  visit  a  native  gentleman,  to  find  the  path  through  the  garden 
covered  with  white  garments.  I  hesitated,  but  was  told  it  was  for  "  my  respect.  I 
must  walk  on  them  to  show  I  accepted  the  honor."  Roberts.  Dr.  Robinson  tells  of 
the  Bethlehem  peasants  as  on  a  certain  occasion  spreading  their  outer  garments  on 
the  road  before  the  horse  of  the  British  Consul,  and  entreating  his  help  against  the 
exactions  of  the  Turkish  tax-gatherers. 

9.  before,  who  met  him  as  they  came  out  fr.  Jerusalem."^  Hosanna,'  = 
"0  save  ! "    Heb.  hoshiah-na. 

Christ  in  relation  to  the  religious  feeling  of  Mankind. — I.  He  roused  it  into 
activity,  by — 1.  Revealing  His  law  to  the  conscience;  2.  His  love  to  the  heart;  3. 
His  beauty  to  the  soul.  II.  He  inspires  it  with  gladness  by  directing  it — 1.  To  right 
object  of  affection;  2.  To  sublimest  subjects  of  contemplation;  3.  To  the  happiest 
sphere  of  hope;  4.  To  a  delightful  course  of  action.     Ihomas. 

llosannn. — It  was  a  kind  of  holy  hurrah.  The  word  "hosanna"  is  the  Greek 
form  of  a  Hebrew  phrase  occurring  in  Ps.  cxviii.  25,  and  meaning  "  0  save  ! "  It  is 
thus  remarkably  like  the  aspiration  or  petition  that  is  breathed  in  the  English  na- 
tional anthem,  "God  save  the  Queen  !"  And  as  salvation,  in  its  fulness,  is  just  life, 
or  eternal  life,  the  petition  breathed  is  equivalent  to  Live  !  or  Live  for  ever  !  and  is 
thus  tantamount,  in  the  original  import,  to  the  French  Vive  !  and  the  Italian  Viva  ! 
While,  however,  the  original  import  of  the  Hebrew  word  is  0  save !  the  term  lost, 
in  its  current  usage,  its  precise  primary  idea,  and  came,  like  its  modern  equivalents, 
to  be  just  a  peculiar  form  of  a  hearty  acclamation,  expressive  of  a  mingled  combina- 
tion of  approbation,  admiration,  and  deep  desire.     Morison. 

10.  II.  all  .  .  moved,-^  various  feelings,  favorable  and  otherwise.  Christ 
has  moved  many  cities  and  countries  since,  and  in  the  same  way.  prophet  .  . 
Nazareth,  some  would  prob.  sneer  at  this.? 

Who  is  this  ?—l.  "What  awakened  the  enquiry — 1.  A  present  Christ;  2.  Applaud- 
ing disciples;  3.  Shouts  intoned  with  deeds.  II.  What  the  enquiry  awakened — 1. 
The  sick  are  brought  to  Him  in  the  temple;  2.  The  children  cry  Hosanna.  Stems 
and  Twigs. 

Croirninri  the  King. — When  Mr.  Dawson  was  preaching  in  South  Lambeth  on  the 
offices  of  Christ,  he  presented  Him  as  Teacher  and  Priest,  and  then  as  the  King  of 
saints.  He  marshalled  patriarchs  and  kings,  prophets  and  apostles,  martyrs  and 
confessors  of  every  age  and  clime,  to  place  the  insignia  of  royalty  upon  the  bead  of 
the  King  of  the  universe.  The  audience  was  wrought  up  to  the  highest  pitch  of 
excitement;  and,  as  if  waiting  to  hear  the  anthem  peal  out  for  the  vast  assemblage, 
the  preacher  commenced  singing,  "All  hail  the  power  of  Jesus' name."  The  audi- 
ence started  to  their  feet,  and  sang  the  hymn  as  perhaps  it  was  never  sung  before. 

13.  temple,  He  arr.  at  even,  glanced  around,  and  left.*  It  was  the  day  aft.  the 
public  entry  into  J.  that  the  temple  was  purified,     sold    .     .    bought,  "There 


Chap.  xxi.  X3— x6. 


MATTHEW. 


113 


was  also  a  constant  market  in  the  temple,  where  every  clay  were  sold  wine,  salt,  oil, 
and  other  requisites  to  sacrifices;  as  also  oxen  and  sheep  iu  the  spacious  court  of  the 
Gentiles.  The  nearness  of  the  pass,  made  the  market  greater;  for  innumerable 
beasts  being  requisite  to  this  solemnity,  they  Avere  brought  hither  to  be  sold."  Light- 
foot.  Those  who  sold  thought  more  of  gain  than  of  religion,  and  some  who  bought 
"would  buy  for  food  rather  than  sacrifice,  money-changers,  Jews  fr.  abroad 
needing  the  current  coin  of  the  place,  and  ^  shekels  for  temple  tax,"  in  exchange  for 
Rom.  coin  then  m  use.     doves,  for  oflerings.* 

77ie  purification  of  the  temple. — I.  The  ideal  temple,  or  the  t.  as  it  should  be  on 
earth;  11.  The  actual  temple,  or  the  t.  as  it  is  found  on  earth;  III.  The  cleansed 
temple,  or  the  ideal  t.  to  be  realized  by  Christ  on  earth.     Br.  Thomas. 

Pillars  of  the  Church. — In  the  Cathedral  of  St.  Mark,  in  Venice,  a  marvellous 
building,  lustrous  with  an  Oriental  splendor  far  beyond  description,  there  are  pillars 
said  to  have  been  brought  from  Solomon's  Temple :  these  are  of  alabaster,  a  sub- 
stance firm  and  durable  as  granite,  and  yet  transparent,  so  that  the  light  glows 
through  them.  Behold  an  emblem  of  what  all  true  pillars  of  the  Church  should  be! 
— firm  in  their  faith,  and  transparent  iu  their  character;  men  of  simple  mould, 
ignorant  of  tortuous  and  deceptive  ways,  and  j'et  men  of  strong  will,  not  readily  to 
be  led  aside,  or  bent  from  their  uprightness.  A  few  such  alabaster  men  we  know ; 
may  the  great  Master  Builder  place  more  of  them  in  His  temple!    Spurgeon. 

13.  written,  Isaiah."  my  .  .  house,  not  man's  market,  house  .  . 
prayer,  a  place  dedicated  to  the  service  of  God,  and  where  spiritual  need,  not 
material  gain,  should  be  sought,  den  .  .  thieves,''  R-V.  "robbers;"  they 
were  not,  even  as  tradesmen,  honest;  were  robbing  God  of  His  glory,  and  were 
exorbitant  in  their  charges,  and  unjust  in  their  exchanges. 

A  place  of  worship  becoming  a  den  of  robbers. — 1.  Wlien  the  worship  is  con- 
ducted by  men  who  seek  religious  office  for  the  money  it  yields.  2.  When  the 
worship  is  supported,  or  the  house  of  worship  erected,  by  such  measures  as  extortion 
in  "fairs,"  or  covert  gambling.  3.  When  persons  join  a  certain  church  in  hope  of 
gaining  custom,  or  otherwise  promoting  their  worldly  interests.  4.  When  men  wrong 
others  through  the  week,  and  try  to  atone  for  it  by  worshipping  God  on  the  Lord's 
Day.     Broadus. 

Tlie  desecration  of  God's  house. — The  history  of  Christian  churches  has  not  been 
altogether  without  parallels  that  may  help  us  to  understand  how  such  a  desecration 
came  to  be  permitted.  Those  who  remember  the  state  of  the  great  cathedral  of 
London,  as  painted  in  the  literature  of  Elizabeth  and  James,  when  mules  and  horses 
laden  with  market  produce  were  led  through  St.  Paul's  as  a  matter  of  every-day 
occurrence,  and  bargains  were  struck  there,  and  burglaries  planned,  and  servants 
hired,  and  profligate  assignations  made  and  kept,  will  feel  that  even  Christian 
and  Protestant  England  has  hardly  the  right  to  cast  a  stone  at  the  priests  and  people 
of  Jerusalem.     E.  H.  Plumptre. 

14.  blind  .  .  lame,  such  taking  their  place  nr.  the  temple  to  beg  of  visi- 
tors to  whom  the  place  might  be  sugg.  of  charity.«  A  gift  of  money  all  they  could 
expect  fr.  such,  healed,  and  thus  symbolized  the  higher  healing  for  which  the 
place  was  designed. 

A  picture  of  the  temple  as  it  should  be. — I,  Christ  the  centre  of  attraction  in 
the  temple;  II.  The  spiritually  infirm — blind,  lame — seeking  Him  in  the  t.,  and 
not  the  preacher,  or  the  mere  form  of  worship ;  HI.  The  spiritually  infirm  healed  by 
Christ  in  the  temple. 

A  worshipping  spirit. — "It  was  said  of  Sir  William  Cecil,  some  time  Lord 
Treasurer  of  England,  that,  when  he  went  to  bed,  he  would  throw  ofl"  his  gown,  and 
say,  'Lie  there,  lord-treasurer,'  as  bidding  adieu  to  all  state  affairs,  that  he  might 
the  more  quietly  repose  himself:  so  when  we  go  to  any  religious  duty,  whether 
hearing  or  praying,  coming  to  the  Lord's  table,  or  in  any  other  religious  addresses 
whatsoever,  we  should  say,  'Lie  by,  world;  lie  by,  all  secular  cares,  all  household 
affairs,  all  pleasures,  all  traffic,  all  thoughts  of  gain;  lie  by  all;  adieu  all!'"  Spencer. 

15.  16.  wonderful,  that  one  man  should  dare  and  do  so  much  in  so  short  a 
time,  and  in  such  a  way./    children,  instead  of  the  mercenary  traders,    crying 

.  .  hosanna,  a  glorious  exchange  fr.  the  hubbub  of  traffickers  cheapening 
their  wares,  displeased,  their  own  revenue  fr.  the  letting  of  stalls,  etc.,  being 
threatened,  yea  .  .  read,'  they  should  have  not  only  read,  but  taught  and 
practised. 


a  Mat.  xvil.  24. 
h  Le.  V.  7;  xii.  6— 
8. 

Mammon  over  us 
—made  the  ob- 
ject of  affection 
and  faith — will 
be  found  in  time 
to  have  none  of 
the  attributes 
corresponding  to 
such  sentiments. 
The  idolator  of 
wrath,  like  other 
ido  1  a  t  e  r  s,  will 
discover  one  day, 
that  the  thing  he 
worships  will 
turn  out  "a  devil 
and  not  a  god." 
Binney. 


c  Is.  Ivl.  7. 
d  Jer.  vli.  11;  ef. 
Mai.  lii.  8.- 
"Grod  is  the 
source  and  foun- 
tain of  love,  and 
which  may  be 
divided  into 
three  parts— the 
receiving  from 
Him,  the  con- 
forming to  Him, 
and  the  reposing 
and  trusting  in 
Him."     Burton. 

"It  were  better  to 
have  no  opinion 
of  God  at  all.  than 
such  an  opinion 
as  is  unworthy  of 
Him;  for  the  one 
is  unbelief,  and 
the  other  is  con- 
tumely, and  cer- 
tainly supersti- 
tion is  the  ro' 
p  r  o  a  c  h  of  the 
Deity."    Bacon. 


e   Ac.  111.  2;  xlv. 

8;  Jo.  Ix.  8. 

"  First  worship 
God ;  he  that 
forgets  to  pray, 

Bids  not  himself 
goo  d-morrow, 
nor  good-day." 

Randolph. 


/Jo.  11.  15. 
^Pa.  vlil.  2. 
We  should  all 
of  us  take  heed 
that  we  do  not 
find  fault  with, 
and  despise  the 
religion  of  chil- 
dren.from  an  evil 
principle,  lest  we 


114 


MATTHEW. 


Chap.  xxi.  17—19. 


Lessons  taught  by  children. — I.  Innocence;  II.  Simplicity;  III.  Trust;  IV. 
Submission.  Children's  Hosanna:  I.  A  significant  act  of  childlike  piety ;  II.  A 
noble  blossom  of  hope  for  Israel;  III.  A  divine  testimony  to  the  glory  of  Christ. 

In  one  of  the  darkest  periods  of  the  Reformation,  when  Luther,  Melancthon,  and 
others  were  assembled  under  great  dejection  of  spirit,  to  consult  upon  what  should 
be  done,  Melancthon  retired  from  the  council  in  the  deepest  depression  of  spirit, 
but  in  a  few  moments  returned  agam  with  a  countenance  beaming  with  confidence 
and  joy;  and  when  all  were  surprised  at  the  change,  he  told  them  that  he  had  just 
seen  a  sight  which  assured  him  of  success — he  had  seen  some  little  children  engaged 
in  prayer  for  the  Reformation,  whom  their  mothers,  who  were  assembled  for  the 
same  purpose,  had  brought  together,  and  he  was  assured  such  prayers  would  be 
heard  of  God.  IF.  H.  Lewis. — A  boy's  praye?: — An  American  writer  says,  "  A  boy, 
thirteen  years  of  age,  who  attended  one  of  our  mission  Sunday  schools,  was  hope- 
fully converted.  His  father  was  a  dissipated,  wicked  man,  who  kept  a  drinking 
saloon,  and  thus  not  only  got  drunk  himself,  but  caused  others  to  do  so.  This 
dear  boy  asked  his  Sunday-school  teacher  what  he  should  do,  for  his  father  would 
make  him  wait  on  the  customers,  handing  out  the  poison  to  them ;  and  if  he  had 
not  better  leave  home.  His  teacher  told  him  not  to  leave  home,  but  begin  at  once 
to  pray  for  his  father,  and  she  would  pray  for  him,  and  for  his  father  too ;  and  they 
bot'.  commenced  to  pray  for  that  father.  In  a  few  weeks  he  left  ofl' drinking,  and 
soon  left  off  selling,  too,  and  went  to  work  to  earn  an  honest  living;  '  for,'  said  he, 
with  tears  running  down  his  face,  '  something  has  been  the  matter  with  my  dear 
boy  for  some  time;  and  the  other  day  I  heard  a  noise  in  the  room  where  he  sleeps; 
it  was  a  kind  of  a  mournful  noise,  and  I  listened;  and  don't  you  think  he  was  pray- 
ing for  me!'" 


should  be  like 
the  chief  priests 
and  scribes,  who 
were  sore  dis- 
pleased at  the 
rel  i  g  1  o  u  s  wor- 
ship and  praises 
of  little  children, 
and  at  the  honor 
ihey  gave  Christ 
in  the  temple. 
Pres.  Edwards. 

Count  Zlnzen- 
dorf,  an  eminent 
and  honored  ser- 
vant of  Christ, 
says  of  himself: 
— "In  my  fourth 
year  I  began  to 
seek  God  with  all 
earnestness  ace. 
to  my  childish 
ideas.  Fr.  th. 
time  it  was  my 
con  s  t  a  n  t  pur- 
pose to  be  a  faith- 
ful servant  of  the 
crucified  Jesus." 

"True  piety  Is 
like  the  vestal 
fire,  which  was 
intended  to  burn 
day  and  night, 
and  never  to  go 
out,  and  which 
never  did  go  out, 
so  long  as  they 
remembered  t  o 
replenish  it  day 
by  day."  Dr.  J. 
HaniMon. 


Jesus 
returns  to 
Bethany 

o  Mat.  xxvl.  6 — 
13;  Mk.  xi.  1,  11, 
12;  xiv.  3— 9;  Lu. 
xlx.  29 ;  xxiv.  50, 
51;  Jo.  xi.  1-46; 
xll.  1—8. 
b  "This  may  be 
either  (1)  an  at- 
tempt to  give  an 
Arabic  form  to 
the  Gk.  '  Laza- 
ria ; '  or  (2)  fr.  the 
H  e  b  .  form 
'  Eleazar.'  "  See 
SUmley,  Sinai  and 
Pal.,  190. 


destruction 
of  the    barren 
fig-tree 

c  He.  Iv.  15. 
d  It  was  the  prac- 
tice to  plant  fig- 
trees  by  the  road- 
side, bee.  it  was 
thought  that  the 
dust,  by  absorb- 


17.  Bethany,"  =  "house  of  dates,"  ab.  2  m.  fr.  Jerus.  on  E.  slope  of  Olivet, 
in  a  hollow  ur.  the  place  where  the  road  to  Jericho  dips  more  steeply  into  vail,  of 
Jordan,  now  called  el- Azariyeh,^  a  poor  vill.  of  twenty  families,  who  pretend  to  show 
the  house  and  tomb  of  Lazarus,  and  the  house  of  Simon  the  leper,  lodged,  prob. 
in  house  of  Lazarus  and  his  sisters. 

CJirist  at  Bethany. — Christ  in  the  cottage  at  the  close  of  a  day  of  toil  and  peril. 
— Christ  in  the  bosom  of  an  afTectionate  family,  the  city  in  a  tumult,  the  priests,  «5cc., 
plotting. — Christ  preparing  for  the  morrow's  duty. — Christ,  who  had  sternly  rebuked 
the  enemies  of  God,  now  cheering  His  village  friends. — Christ  stayed  at  this  cottage 
but  a  night  or  two ;  He  may  abide  in  ours  constantly. 

Unworldliness  of  Christ. — Do,  I  say,  as  Christ  Himself  did  when  He  lived  here 
on  earth;  imitate  Him  as  much  as  in  thee  lies.  How  many  great  Ceesars,  mighty 
monarchs,  tetrarchs,  dynasties,  princes,  lived  in  His  days  !  in  what  plenty,  what  deli- 
cacy, how  bravely  attended  !  what  a  deal  of  gold  and  silver,  what  treasure,  how 
many  sumptuous  palaces,  had  they  !  what  provinces  and  cities,  what  territories,  fields, 
rivers,  fountains,  parks,  forests,  lawns,  woods,  and  cells  !  yet  Christ  had  none  of  all 
this;  He  would  have  none  of  this;  He  voluntarily  rejected  all  this.  He  could  not  be 
ignorant;  He  could  not  err  in  His  choice;  He  contemned  all  this;  He  chose  that 
which  was  safer,  better,  and  more  certain,  and  less  to  be  repented, — a  mean  estate, 
even  poverty  itself.     Burton. 

18,  19.  moming,  "early,"  bef.  sunrise,  hungered,*  He,  the  King  of  glory  ! 
who  wrought  a  mir.  to  feed  thousands,  would  satisfy  His  own  hunger  with  a  little 
unripe  fruit,  fig-tree,  better,  "a  single  fig-tree  by  the  wayside,"  a  solitary  fig-tree 
by  the  road  side.''  nothing  .  .  leaves,  bee.  there  were  leaves,  there  should 
have  been  fruit,  since  the  fruit  came  with,  or  bef.  the  leaves,  let  .  .  grow,  one 
mir.  of  destr.  standing  alone  amid  many  mirs.  of  mercy,  withered,  another  ill.  of 
the  power  of  Christ  over  the  natural  world. 

TJie fig-tree  cursed. — "Many  have  stumbled  at  it  and  misinterpreted  it — \.  As  if 
it  were  an  outbreak  of  anger  against  a  senseless  innocent  tree;  whereas  it  was  a 
solemn  symbolical  action,  for  the  instruc.  of  Christ's  disciples,  as  a  type  of  tiie  sin  and 
fate  of  the  unbelieving  Jewish  nation,  and  a  warning  to  all  barren  hypocritical  'pro- 
fessors of  religion.'  2.  It  has  been  objected  to  as  if  it  were  a  wanton  waste  of  prop- 
erty, whereas  the  tree,  growing  by  the  way  side,  was  not  private  property ;  and  as 
being  fruitless,  was  of  no  public  use ;  its  uselessness  was  the  very  ground  of  its  des- 
truction."   Gander. 

A  fruitful  profession. — It  is  said  of  Rev.  Dr.  Franklin  that  he  bad  a  passion  for 
fruitfulness.     His  eignet-ring  had,  for  a  device,  a  fruit-bearing  tree,  with  the  motto 


Chap.  jcxi.  ao— 37. 


MATTHEW. 


115 


from  Ps.  i.  3.  And  when  near  his  end,  being  asked  by  his  son  and  pastoral  successor 
for  some  word  of  condensed  wisdom  to  be  treasured  up  as  a  remembrance  and  a 
prompter,  he  breathed  into  his  ear  the  word  "fruitful."  Bowes.  When  the  Inter- 
preter had  done,  he  takes  them  out  into  his  garden  again,  and  led  them  to  a  tree, 
whose  inside  was  all  rotten  and  gone,  and  yet  it  grew  and  had  leaves.  Then  said 
Mercy,  "  What  means  this  ? "  "This  tree,"  said  he,  "whose  outside  is  fair,  and  whose 
inside  is  rotten,  is  it  to  which  many  may  be  compared  that  are  in  the  garden  of  God; 
who  with  their  mouths  speak  high  in  behalf  of  God,  but  in  deed  will  do  nothing  for 
Him ;  whose  leaves  are  fair,  but  their  heart  good  for  nothing  but  to  be  tinder  to  the 
devil's  tinder-box."    Bunyan. 

20 — 23.  saw  it,  the  day  after."  marvelled,  yet  it  was  important  that  they 
and  we  should  know  that  the  Lord  of  all  may  have  the  will,  as  well  as  the  power,  to 
curse  as  well  as  to  bless,  verily,*  truly  =  to  the  Heb.  ''Amen.'"  mountain, 
etc.,  our  Lord  had  said  this  before.''  all  things,  that  are  right  and  fit.''  believ- 
ing,' in  God's  ability,  willingness,  and  grace,  receive,  in  the  right  measure  and 
at  the  proper  time. 

The  Jig-tree  cursed. — L  The  doom  of  things  which  do  not  meet  the  wants  of  the 
time;  II.  The  terrific  prospect  of  meeting  a  disappointed  Christ;  III.  The  perfect 
dominion  of  the  spiritual  over  the  material;  IV.  The  vast  possibilities  of  uudoubting 
prayer.     Joseph  Parker. 

To  understa7ul  Christ,  s  act  aright,  we  must  not  conceive  that  He  at  once  caused 
a  sound  tree  to  wither.  A  sound  tree,  suddenly  destroyed,  would  certainly  be  no 
fitting  type  of  the  Jewish  people.  We  must  rather  believe  that  the  same  cause  which 
made  the  tree  barren  had  already  prepared  the  way  for  its  destruction,  and  that  Christ 
only  hastened  a  crisis  which  had  to  come  in  the  course  of  nature.  In  this  view  it 
would  correspond  precisely  to  the  great  event  in  the  world's  history  which  it  was  de- 
signed to  prefigure ;  the  moral  character  of  the  Jewish  nation  had  long  been  fitting 
it  for  destruction ;  and  the  Divine  government  of  the  world  only  brought  on  the  crisis. 
Nennder. — Power  of  united  prayer. — "There  having  been  incessant  rain  for  a  month 
in  harvest,  the  corn  was  growing  a  finger  length  in  the  sheaves,  and  the  whole  crop 
was  in  hazard  of  perishing.  In  this  deplorable  situation,  the  i)eople  resolved  solemnly, 
by  humiliation  and  fasting,  to  beseech  the  Lord  to  avert  the  threatened  famine. 
When  the  day  came,  it  rained  heavily  from  morning  till  night ;  so  that  the  Lord  seemed 
to  be  thrusting  out  their  prayers  from  Him.  But  that  same  night  He  sent  a  mighty 
wind,  which  did  fully  dry  the  corn,  and  check  the  growing;  and  this  wind  continued 
to  blow  fair  for  two  days,  the  people  ceased,  neither  night  nor  day,  till  the  whole  corn 
was  got  in.  During  these  two  days,,  I  and  two  neighljoring  ministers  were  contin- 
uing our  supplications  and  thanksgivings  to  the  Lord  for  this  great  mercy."  Life  of 
Eev.  B.  Blair. 

23,  24.  wlien,  Tuesday:  Ap.  4,  Nisan;  the  last  day  of  the  public  ministry  of 
our  Lord,  priests  .  .  elders,  scribes  also.  An  official  message :  prob.  fr. 
Sanhedrim./  Their  object  being  to  secure  His  destruction,  on  wh.  they  had  already 
resolved, 3  yet  they  desire  to  proceed  legally,  authority  .  .  things,  as  puri- 
fying the  temple,  etc.  They  being  in  "authorit}'',"  not  doing  things  of  that  nature. 
I  .  .  ask,  Jesus  oft.  met  questions,  by  proposing  questions.*  This  one  involved 
an  answer  to  His  own. 

Tlie  use  Christ  made  of  His  authority. — I.  He  asserted  the  Fatherhood  of  God ; 
II.  He  called  all  men  to  holy  service ;  IH.  He  declared  God's  will  to  be  the  ultimate 
standard  of  right. 

Tlie  authority  of  Christ. — It  is  He  whose  very  infancy  not  only  startled  a  king, 
and  made  him  fear  his  throne,  but  also  aflrighted  the  powers  of  darkness,  and  silenced 
the  heathen  oracles ;  whose  childhood  puzzled  the  knowledge  of  the  aged,  and  con- 
founded the  doctors  of  the  law ;  who  ruled  the  course  of  nature,  and  made  the  strong 
winds  obey  Him,  and  could  walk  on  the  billows  of  the  sea  as  on  a  pavement;  who 
fed  multitudes  by  His  word,  and  healed  all  manner  of  diseases  without  medicine ; 
who  could  command  them  to  leap  that  wei'e  cripples,  and  make  them  see  the  heavens 
and  the  day  who  had  been  born  blind ;  and  who  could  cast  devils  out  of  their  posses- 
sions, and  restore  the  frantic  to  their  wits;  who  could  break  the  gates  of  death,  and 
open  the  doors  of  the  grave,  and  call  back  the  spirits  of  the  buried  carcasses.  H. 
Scougal. 

25 — 27.  heaven,  if  they  say  "yes,"  then  admitting  His  authority,  they  must 
confess  Him  whom  John  preached,  reasoned  with  themselves,  ?>•,  with  each 
other,     believe  him,  and  accept  Jesus  as  the  Messiah,     fear    .     .     people,* 


A.  D.  30. 

Ing  the  exuding 
sap.  was  condu- 
cive to  the  pro- 
duction of  the 
fruit.  Phn.N.H. 
XV.  19 ;  see  also 
Herod,  vii.  6;  Mk. 
xl.  13. 


a  Mk.  xl.  20. 

ft  Verily,  fr.  verg 
in  its  orig,  sense. 
Old  E.  veray;  Old 
Fr.  verai;  L.  verax, 
true.  "  And  he 
that  synneth.and 
verraily  repenteth 
him  in  his  last 
end,  holy 
Churche  yit  hop- 
e  t  h  his  sava- 
cion."  Chaucer, 
c  Mat.  xvii.  20; 
cf.  Lu.  xvii.  6. 
d  Ja.  iv.  3;  v.  16; 
1  Jo.  ill.  22. 
e  Ja.  1.  6,  7. 


last  day  of 
public 
ministry  of 
Jesus 

Mk.  xi.  27;    Lu. 

XX.    1. 

/  Jo.  i.  19;   Ma. 

xvi.  21. 

g  Lu.  xix.  47,  48; 

Jo.  xi.  47—53;  cf. 

xii  10,  11. 

h  1  Cor.  iil.  19. 


his  authority 
questioned 

They  had  digged 
a  pit  in  wh.  to 
catch  Him:  and 
into  th.  very  pit 
they  were  them- 
selves about  to 
fall.     Morison. 


i  Lu.  XX.  g. 

"  It  Is  a  great 
happiness  to  be 
praised  by  them 
that  are  most 
praiseworthy." 
Sir  Philip  Sidney. 


116 


MATTHEW. 


Chap,  xxi,  28—31. 


John's  ministry 
had  made  a  great 
impression  and 
the  people  had 
v^e  r  y  naturally 
recognized  that 
it  was  from  hea- 
ven, that  he  was 
a  true  prophet. 
This  feeling  was 
doubtless  deep- 
ened by  sorrow  at 
his  unti  raely 
death,  so  tliat  the 
multitude  would 
not  now  tolerate 
any  expression 
of  doubt  as  to  his 
being  a  prophet. 
Brnadtis. 


Whenever  you 
commend,  add 
your  reasons  for 
doing  so :  it  is 
this  which  dis- 
tinguishes the 
approbation  of  a 
man  of  sense 
from  the  flattery 
of  sycophants 
and  admiration 
of  fools.     Steele. 


parable  of 
the  two  sons 


And  what  is  it  to 
repent?  Let 
Bishop  Wilber- 
force  make  an- 
swer: "It  Is  to 
take  the  first 
turn  to  the 
right." 

"Vox  et  prseterea 
nihil,"  i.e.  "words 
and  nothing 
more."  Plutarch. 


a  Mat.  vll.  21; 
xxlll.  3;  Ro.  li. 
17—24;  Ez.  xxxlii. 
31. 

"By  the  sin  of 
Adam  we  were 
turned  out  to 
work  upon  the 
common,  and  to 
eat  the  herb  of 
the  field:  but  by 
the  grace  of  our 
Lord  Jesus  we 
are  called  again 
to  work  In  the 
vineyard."  M. 
Henry. 


miserable  time-servers  !  prophet,  iu  His  life  so  popular  they  could  not  oppose 
Him;  aud  iiow  revered  as  a  martyr,  cannot  tell,  lit.  "we  do  not  know."  tell 
.  .  you.  for  this  point  must  be  settled  tirst.  "  They  were  either  ignorant,  and 
unfit  to  judge:  or  cowardly  and  unfaithful,  afraid  to  declare  the  truth." 

TJiefear  of  inan,  and  what  it  leads  to. — I.  The  priest's  humiliating  confession: 
we  fear  the  people ;  so  did  not  the  prophets  and  priests  of  old.  They  were  not  in  the 
true  priesthood.  They  might  sympathize  with,  lead,  instruct,  but  not  fear.  II. 
Their  evasive  reply;  fear  of  man  made  them  false;  how  numy  other  things  "they 
could  not  tell "  bee.  of  that  fear.     Could  they  tell  the  people  of  their  sins  ? 

Love  of  praise. — An  English  minister  dreamed  that  a  popular  preacher  approached 
him  and  said,  "  It  is  only  one  hour  since  I  died ;  and  now  I  am  damned  !  " — "Damned 
for  what  ?  "  said  the  minister.  The  reply  was,  "  It  is  not  because  I  have  not  preached 
the  gospel;  neither  is  it  because  I  have  not  been  rendered  useful,  for  I  have  many 
souls  as  seals  to  my  ministry:  but  it  is  because  I  have  been  seeking  the  applause  of 
men  more  than  the  honor  which  cometh  from  above,  and  verily  I  have  my  reward." 
The  speaker  disappeared.  The  minister  awoke,  and  soon  learned  of  the  death  of  the 
popular  preacher  at  the  precise  time  indicated  in  his  dream. 

aS,  29.  think  ye,  those  who  would  have  judged  Him,  shall  now  judge  themselves. 
two  sons,  i-e.,  two  classes  of  persons,  first,  =  bold,  and  open  sinners,  as  publi- 
cans and  harlots,  son,  even  this  class  addressed  kindly.  he  .  .  said,  im- 
pulsively, rudely,    afterward    .    .    went,  second  thoughts  best. 

Sons/lip  and  service. — I.  A  Divine  relation,— "  son;  "  II.  A  Divine  call, — "go 
work;"  III.  The  Divine  time, — "to-day;"  IV.  The  Divine  sphere, — "  my  vineyard." 

The  two  sons :  a  contrast. — "  I.  The  rude  ltd  obedient  son  :  (1)  What  he  said — 'I 
will  not'  This  very  rude,  very  uufilial.  A  reasonable  request  unreasonably  rejected. 
(2)  WJiat  he  did— '  vei^QutaA.'  Thought  of  his /a/Zier's  kindness  and  Ajs  duty.  Did 
not  go  and  tell  his  father  he  was  sorry  for  what  he  had  said,  but  by  his  conduct 
proved  his  sorrow.  This  is  true  repentance.  II.  The  polite  but  disobedient  son. — 
1.  WJiat  HE  said — '  I  go,  sir.'  This  right,  pleasing  to  the  father,  becoming  in  a  son. 
{2)What  HE  did — 'went  not.'  His  obedience  mere  luofession  and  words,  not  real. 
'  Leaves, '  but  not  fruit.  Learn: — Many,like  the  rude  sou,  have  said  they  would  not  serve 
God,  but  afterwards  have  repented.  You  have  said  the  former,  have  you  done  the 
latter  ?  Many,  like  the  polite  son,  have  shown  the  promise  of  goodness  that  you  have 
never  kept.  Will  you  keep  it  now, by  working  to-day  in  the  vineyard  ? "  The  Hive. 
The  temptations  of  work.  I.  To  self-deception.  If  you  love  jo"!"  ^^oi'k  the  per- 
formance of  it  gives  you  pleasure  and  satisfaction,  and  weaves  into  your  thought  the 
subtle  idea  that  work  is  the  ultimate  thing,  and  that  success  in  work  means  complete- 
ness. So  your  life-work  overtops  your  life.  II.  To  unspirituality. — It  grows  out  of 
the  first.  We  are  not  promised  tliat  the  Spirit  of  God  shall  dwell  in  our  work,  e.xcept 
in  so  far  as  He  first  dwells  in  our  life.  Wliea  ambition,  the  appetite  for  power,  or 
when  activity,  the  appetite  for  work,  becomes  the  ruling  idea  of  existence,  when  we 
live  for  effect,  or  when  we  attempt  to  find  ultimateness  in  being  busy,  it  is  amazing 
to  see  how  a  wall  seems  built  up  between  our  life  and  our  work;  and  how  the  noble- 
ness, even  the  spirituality,  of  our  calling  communicates  no  blessing  to  our  neglected 
spiritual  life.  Do  you  ask  me,  "  What  is  the  proper  food  of  the  spiritual  life  ?  "  I 
answer:  Christ's  work  for  you,  Christ's  presence  in  you,  Christ's  purpose  through  you. 
Charles  Cuthbert  Hall. 

30,  31.^  second,  =  Scribes  aud  Pharisees,  with  shoio  of  legal  obedience." 
I  .  .  sir,  a  respectful  reply,  but  mere  empty  words,  went  not,  no  practical 
obedience.  The  second  was  both  disobedient  and  false,  whether  .  .  twain, 
wh.  of  the  two.  did  .  .  will,  the  main  point,  first,  they  could  not  now  say, 
"we  cannot  tell."  I  say,  and  thus  He  showed,  what  they  prob.  suspected,  whom 
He  meant  by  the  two  sons. 

Profession  and  practice.— I.  Dissect  the  characters  hei-e  contrasted.  The 
second  well-meaning,  good-intentioned,  emotional,  shallow,  flippant,  great  in  prom- 
ising. The  first,  rude,  dissolute,  hardened,  profligate.  II.  Review  their  conduct.  The 
second  saying,  not  doing;  the  father's  disappointment:  men  by  action  seem  to  say, 
"I  go,"  but  remain  where  they  are.  The  first  became  thoughtful,  wondered  that 
such  a  son  as  he  should  be  asked  by  the  father  to  do  anything;  "repented  and  went." 
III.  Enforce  the  enquiry.  Obeying  God  lies  in  doing  His  will,  not  in  mere  empty 
promises  of  amendment. 


Chap.  xxl.  3S?— 35. 


MATTHEW. 


117 


Doing  is  obedience. — The  question  is,  What  have  you  done  ?  The  passer-by, 
who  saw  the  one  sou  stripped  and  hard  at  work  under  the  sun  among  the  vines, 
while  the  other  lounged  whimperingly  on  the  road,  telling  people  what  an  admirable 
man  his  father  was,  and  what  a  pleasure  it  was  to  work  for  him,  and  how  much  he 
hoped  the  vintage  would  be  abundant — I  say,  the  passer-by  would  not  have  the 
slightest  difficulty  in  forming  a  judgment  of  the  two  sons.  Do  not  believe  in  your 
purpose  to  serve  God  better  until  you  do  serve  Him  better.  Give  no  credit  to 
yourself  for  anything  which  is  not  actually  accomplished.     Marcus  Bods. 

33.  way  .  .  righteousness,  preaching  the  r.  of  obedience,  wh.  they  pre- 
tended to  esteem,  believed  .  .  not,  to  be  a  true  heaven-sent  teacher, 
otherwise  your  life  would  have  corresponded.  Where  there  is  true  faith,  there  is 
true  obedience,  publicans  .  .  him,  those  whom  you  despise,  and  who  made 
no  profession,  when  .  .  seen,  so  these  Pharisees,  etc.,  had  seen  the  effects 
of  John's  preaching  on  the  worst  classes  of  men.  repented  not,  of  your  hollow 
life,  and  previous  rejection  of  John. 

Sinning  against  conviction  and  evidence. — I.  Proofs  of  John's  power  and 
mission — publicans  and  harlots  believed;  II.  Proofs  of  the  priests'  sinfulness — they 
saw  the  effects  of  John's  labor,  and  yet  did  not  believe  in  him;  hence.  III.  They 
rejected  Christ;  and,  IV.  Were  rejected  by  Chirst. 

Superficial  conviction. — "How  many  are  like  Pliable  in  '  The  Pilgrim's  Progress,' 
who  went  with  Christian  a  little  way!  He  was  ravished  with  the  glory  of  the  prospect, 
but  felt  no  burden  upon  his  back — so,  when  they  came  to  the  Slough  of  Despond,  he 
was  at  once  disheartened,  and  turned  back  again ;  yea,  began  to  ridicule  his  former 
effoi'ts."      Boioes. 

33.  another,  this  par.  was  spoken  to  the  people."  vineyard,  the  Jewish 
Church,  fr.  time  immemorial.  Palestine  famous  for  vines.*  Hence  numerous  Scrip, 
allusions,  wine-press,  the  wine-press  was  often  dug  or  hewn  out  of  the  limestone 
rock  in  Palestine,  tower,  to  serve  as  place  of  observation;  and  prob.  as  a 
storehouse. 

Sphere  for  God's  laborers. — The  vineyard — I.  A  place  for  vines,  not  weeds  or 
inferior  trees ;  II.  A  place  for  work — pruning,  etc. ;  not  sunning  ourselves  under 
shady  vines;  III.  A  place  that  is  not  our  own,  hence  we  are  responsible  to  the 
owner;  IV.  A  place  of  examination  of  the  workman  and  his  work. 

Here,  then,  is  the  interpretation  of  the  parable:  The  householder  is  God;  the 
vineyard  is  the  theocratic  privileges  enjoyed  by  those  who  were  the  chosen  people  of 
God,  and  as  such  were  placed  by  Him  under  the  law  of  Moses ;  the  husbandmen  are 
the  Jews  themselves;  the  removal  of  the  householder  into  a  far  country  is  the  with- 
drawal of  God  from  such  open  manifestation  of  Himself  as  He  made  on  Sinai,  wait- 
ing for  the  result  to  develop  itself  freely  in  the  choice  of  the  people  themselves ;  the 
servants  sent  were  the  prophets,  who  were  often  cruelly  maltreated  by  those  to  whom 
they  were  commissioned;  the  son  is  the  Lord  Jesus  Himself,  the  crucifixion  of  whom 
was  the  climax  of  the  nation's  iniquity,  for  which  the  kingdom  of  God  was  taken 
from  it,  and  given  to  the  Gentiles.     Taylor,  Parables  of  our  Saviour. 

34>  35-  time  .  .  near,  being  a  just  man,  he  did  not  send  too  soon,  and 
being  provident,  not  too  late,  husbandmen,  or  tenants,  the  fruits,  or  His 
fruits,  i.e.,  his  share.«  beat  .  .  killed  ,  .  stoned,  the  prophets,  whose 
mission  was  admitted,  were  ill-treated.'' 

Wickedness  of  God's  laborers,  who  would  turn  His  vineyard  into  a  private  pos- 
session. I.  Its  sources :  misunderstandmg  of  His  absence,  etc.,  seliBshness,  world- 
liness,  ambition,  evil  company.  II.  Its  form :  denial  of  fruits,  contempt  of  mes- 
sages, renunciation  of  the  Lord,  plot  against  the  Heir.  HI.  Its  issue :  displacement 
fr.  their  vocation,  loss  of  vineyard,  and  terrible  ruin.     Lange, 

Short  triumph  of  wickedness. — The  triumph  of  the  wicked  is  short.  When  they 
feel  themselves  secure  from  evil,  and  begin  to  boast  of  their  triumph,  then  judgment 
overwhelms  them.  So  it  was  with  Belshazzar,  Herod,  and  the  fool  of  the  Gospel. 
"How  soon  Abel's  blood  called  for  vengeance  of  Cain  !  We  cannot  sin  so  quickly, 
but  God  seeth  us  as  quickly.  How  many  have  been  stricken  while  the  oath  hath 
been  in  their  mouths,  as  Jeroboam  was  stricken  while  he  spoke,  that  they  might  see 
why  they  were  stricken.  Though  a  man  sin  often,  and  steal  his  sins  as  it  were  with- 
out punishment,  yet  at  last  he  is  taken  napping,  even  while  the  wickedness  is  in  his 
hand,  and  his  day  is  set  when  he  shall  pay  for  all,  whether  it  be  after  twelve  months 
or  twelve  years:  when  it  cometh,  it  will  be  soon." 


A.D.  30. 

"It  is  no  disgrace 
not  to  be  able  to 
do  everything; 
but  to  undertake, 
or  pretend  to  do, 
what  you  are  not 
made  for,  is  not 
only  shameful, 
but  extremely 
troublesome  and 
vexatious."  I'hi- 
tarcli. 

"It  is  never  too 
late  to  turn  from 
the  error  of  our 
ways;  he  who  re- 
pents of  his  sins 
is  almost  inno- 
cent."   Seneca. 

It  is  one  thing  to 
approve  and  an- 
other to  love  one 
thing  to  disap- 
prove and  an- 
other to  hate. 
Much  of  our  un- 
happiness  arises 
from  being  what 
we  most  disap- 
prove. Mary  Lyon. 

parable  of 
the  vineyard 
tenants 

aLu.  XX.  9;  Mk. 
xii.l;  Isa.v.l — 7. 
6  Deu.viI.13;  vlil. 
8.  See  Kitto  Nat. 
Hist,  cf.  P.  324— 
326;  Paxton,  Man. 
and  Oust.  i.  181. 

The  season  of 
fruits  with  us  is 
the  time  when 
God  has  a  right 
to  expect  us  to 
believe  in  Jesus : 
when  good  works 
are  rightfully 
expected  more 
and  larger  and 
more  perfect  as 
we  go  on  In  the 
Christian  life; 
when  there  are 
special  o  p  p  o  r- 
tunities  for  serv- 
ing God  and 
man,  special 
trials,  special 
calls.     Peloubet. 

e  Song  vill.  11, 12. 
d  Ac.  vii.  52;  1  K. 
xxii.  24.  Je.  xx.  2; 
2  Ch.  xxxvi.  16; 
xxiv.  21 ;  He.  xl. 
36,  37;  Ne.  ix.  26; 
Je.  xxxvil.  16. 

"Y;o  u  may  as 
soon  fill  a  bag 
with  wisdom,  a 
chest  with  vir- 
tue, or  a  circle 
with  a  triangle, 
as  the  heart  of 
man  with  any- 
thing here  be- 
low. A  man  may 
have  enough  of 


118 


MATTHEW. 


Chap.  jLxi.    36 — 4X. 


A.  D.  30. 

the  world  to  sink 
him,  but  he  can 
never  have 
enough  to  satisfy 
him."  T.  Brooks, 
a  Lu.  XX.  13;  Mk. 
xii.  6;  1  Th.  ii. 
15. 

Christ  is  not 
valued  at  all,  un- 
less  He  be 
valued  above 
all.     Augustine. 


They  know  him 
to  be  the  Heir, 
feel  Christ's  di- 
vine right  to  rule 
them,  that  he  is 
man's  best 
teacher,  highest 
example,  right- 
ful Lord;  and  yet 
this  knowledge 
increases  oppo- 
sition. Lord  By- 
ron said  of  the 
G-ospel,  whose 
guidance  he 
would  not  accept, 
"The  worst  of  it 
is,  I  believe  it." 
R.  Glover. 


b  Ma.  xxvil.  1. 
cHe.  i.  2;  Ps.  11. 
8. 

dAc.  11.  23. 
"God  delights 
not  80  much  in 
tlie  exercise  of 
His  power,  as  of 
His  mercy  and 
justice,  which 
Ijartakes  of  both 
the  other;  for 
mercy  is  his  par- 
adise  and  gar- 
den, in  which  he 
descends  to  walk 
and  converse 
with  man  power, 
his  army  and  ar- 
senal, by  which 
Ho  protects  and 
overthrows ;  jus- 
tice. His  exche- 
quer, where  He 
preserves  His 
own  dignity,  and 
exacts  our  for- 
feitures." Ven- 
ning. 


e  Lu.  XXl.  24;  1 
Th.  il.  16. 
The  "nation"  v. 
43,  is  none  of  the 
nationalities  of 
the  world,  but 
the  great  ideal 
nation  of  the 
good,  the  godly, 
the  Christlike, 
the  b  e  1 1  e  V  i  n  g. 
Morison. 


36,  37.  sent  other,  "The  dif.  sendings  must  not  be  pressed;  they  prob. 
imply  the  fulness  and  sujicieiicy  of  warnings  given,  and  set  forth  the  long-suflering 
of  the  householder."  more  .  .  first,  more  in  number,  with  more  earnest  pro- 
tests. His  son,"  the  long  promised  Messiah,  the  Lord  Jesus  Christ,  rever- 
ence, treat  with  respectful  homage,  as  My  representative,  as  coming  in  My  stead, 
and  armed  with  full  authority. 

Last  of  all. — I.  Last  of  all  He  sent  unto  you  His  Son,  having  sent  to  you  other 
messengers  to  prepare  the  way  for  Christ's  coming;  n.  Last  of  all,  .  .  as  a  special 
messenger;  HL  Last  of  all,  .  .  with  a  clearly  defined  expectation;  IV.  Last  of  all, 
.  .  to  make  a  final  appeal,  and  a  stronger  one  than  all  the  rest.  Learn :  1,  Christ 
has  a  last  time  of  coming  to  each  soul;  2,  He  will  come  at  last  to  judge  the  world — 
"How  shall  we  escape,  if  we  neglect  ? " 

The  greatest  sin  a  man  can  commit  is  to  reject  Christ.  That  is  the  sin  of  sins, 
the  condemning  sin ;  and  every  man  to  whom  the  gospel  is  preached  must  either 
commit  that  sin,  or  accept  the  Lord  as  his  Saviour.  He  cannot  be  neutral. 
Taylor. 

38,  39.  saw  .  .  son,  unattended.  Not  armed  with  the  vengeance  of  the 
proprietor,  but  like  Him  in  gentleness  and  mercy,  said  .  .  themselves," 
had  a  secret  conference.  (All  must  have  seen  how  this  fitted  the  Pharisees). 
heir,*'  to  whom  by  covenant  the  vineyard  belonged,  inheritance,  yet,  see 
what  the  Jews  lost  by  crucifying  the  Lord  of  life  and  glory,  caught,  not  bef.  He 
permitted,     slew,''  as  was  oft.  predicted. 

The  efforts  of  mercy  to  redeem. — I.  Abundant  vineyard  planted,  fenced, 
guarded,  tilled;  IL  Outraged.  Messengers  despised,  ill-treated,  slain;  III.  Perse- 
vering. One  messenger  after  another,  and  last  of  all  the  greatest,  wisest,  best — 
"His  Son." 

CJirist  suffered  for  us. — Some  time  ago,  a  war  raged  in  India  between  the 
English,  and  a  native  monarch  named  Tippoo  Saib.  On  one  occasion,  several 
English  officers  were  taken  prisoners,  among  them  one  named  Baird.  One  day,  a 
native  officer  brought  in  fetters,  to  be  put  upon  each  of  the  prisoners,  the  wounded 
not  excepted.  Baird  had  been  severely  wounded,  and  was  suflering  from  pain  and 
weakness.  A  gray-haired  officer  said  to  the  native  official,  "  You  do  not  think  of 
putting  chains  upon  that  wounded  young  man?" — "There  are  just  as  many  pairs 
of  fetters  as  there  are  captives,"  was  the  answer,  "  and  every  pair  must  be  worn." — 
"  Then,"  said  the  officer,  "put  two  pairs  on  me:  I  will  wear  his  as  well  as  my  own." 
Baird  lived  to  regain  his  freedom,  but  the  generous  friend  died  in  prison.  He  wore 
two  pairs  of  fetters!  But  what  if  he  had  worn  the  fetters  for  all  in  the  prison! 
What  if,  instead  of  being  a  captive  himself,  he  had  been  free  and  great,  and  had 
quitted  a  glorious  palace  to  live  in  their  loathsome  dungeon,  to  wear  their  chains, 
to  bear  their  stripes,  to  suffer  and  die  in  their  stead,  that  they  might  go  free!  Such 
a  thing  has  been  done.  For  all  who  receive  the  grace  of  God's  Son,  the  chains  are 
struck  off",  and  the  prison  is  thrown  wide  open. 

40,  41.  cometh,  "at  the  destruction  of  Jerusalem"  Bengel. — "In  the  person 
of  that  murdered  Son  risen  fr.  the  dead  "  Stier.  will  .  .  do,  He  might  safely 
leave  it  to  their  nat.  conscience  to  answer,  miserably  .  .  wicked,  a  ter- 
rible and  complete  punishment.'  other,  and  God  did  precisely  what  the  nat.  con- 
science of  men  decided  ought  to  be  done. 

Appearance  of  justice  to  punish. — I.  The  crime  for  punishment  was  immense; 
II.  The  lime  for  p.  is  acknowledged;  III.  The  justice  of  p.  is  felt;  IV.  The  nature 
of  the  p.  is  terrible. 

The  application  of  the  parable  to  the  Pharisees  themselves  was  plain  enough 
after  it  was  stated,  but  not  beforehand;  the  effect  of  which  was  that  they  were  put 
in  a  position  to  give  an  impartial  verdict  on  their  own  conduct.  It  was  the  same 
method  so  effectively  employed  by  Nathan  in  bringing  conviction  to  the  conscience 
of  David.  Had  Christ  charged  the  sin  of  the  Pharisees  directly  home  upon  them, 
they  would  have  been  at  once  thrown  on  the  defensive,  and  it  would  have  been  im- 
possible to  reach  their  conscience  through  the  entanglements  of  prejudice  and 
personal  interest.  Christ  wishes  to  disentangle  them  from  all  that  was  darkening 
their  moral  vision ;  and  He  uses  the  parable  as  the  most  effective  means.  He  was 
seeking  to  save  these  poor  lost  ones.  He  wished  to  give  them  His  best  for  their 
worst.     They  had  come  to  entangle  Him  in  His  talk.     He  does  His  best  to  disen- 


Chap.  xxii.  1—3. 


MATrHE}y. 


119 


tangle  them  from  the  meshes  of  self-deception.     The  tone  of  all  three  parables  is 
exceptionally  severe ;  but  the  spirit  of  them  is  love.     Expos.  Bible. 

42 — 44.  read,"  prob.  they  had;  but,  like  many  readers,  had  never  understood 
or  applied  the  Scrip,  stone  .  .  rejected,*  as  unfit  to  be  in  the  building. 
head  .  .  corner,'  foundation  s.  at  "head,"  or  poiitt  of  angle  of  two  walls, 
supporting  weight,  and  binding  together.  I,ord's  doing,*^  who  else  could  do  it  ? 
Men  tried,  in  vain,  to  prevent  it.  kingdom  .  .  God,  His  reign  over  His  peo- 
ple, and  their  pre-eminence  as  the  favored  people,  to  .  .  nation,  "  holy  "  and 
"  peculiar,"  a  spiritual  seed."  fall  .  .  stone,  "  theA  takes  ojffence,  makes  it  a 
stotie  of  stumbling,"  trying  to  set  Christ  aside  fr.  His  divinity  and  office  as  Redeemer. 
grind  .  .  powder,-''  utterly  destroy  him  for  his  wilful  rejection  of  Jesus.s  The 
former  clause  of  the  verse  describes  the  penal  consequences  of  unbelief  during  the 
day  of  probation,  the  latter,  the  punishment  of  the  finally  impenitent.     Morison. 

The  stone  of  stumbling.— I.  Every  man  has  some  kind  of  connection  with 
Christ.  The  gospel  must  influence  every  man  somehow;  it  is  an  element  in  our 
present  civilization.  Christ  does  something  to  every  one  of  us.  He  is  either  the 
rock  on  which  I  build  or  a  stone  of  stumbling.  H.  The  immediate  issue  of  rejection 
of  Him  is  loss  and  maiming.  Every  one  who  rejects  Christ  wounds  his  own  con- 
science, hardens  his  own  heart,  makes  himself  a  worse  man.  HI.  The  ultimate  issue  of 
unbelief  is  irremediable  destruction.     McLaren. 

A  case  of  conviction.. — A  case  of  conviction  was  that  of  one  aroused  during 
McCheyne's  sermon  on  "Unto  whom  coming  as  unto  a  living  stone."  As  he  spoke 
of  the  Father  taking  the  gem  out  of  His  bosom,  and  laying  it  down  for  a  foundation- 
stone,  she  felt  in  her  soul,  "I  know  nothing  of  this  precious  stone :  I  am  surely  not 
converted."  This  led  her  to  speak  with  him.  She  was  not  under  deep  conviction; 
but,  before  going  away,  he  said,  "You  are  a  poor,  vile  worm:  it  is  a  wonder  the 
earth  does  not  open  and  swallow  you  up."  These  words  were  blessed  to  produce  a 
very  awful  sense  of  sin.  She  came  a  second  time,  with  the  arrows  of  the  Almighty 
drinking  up  her  spirit.  For  three  months  she  remained  in  this  state,  till,  having 
once  more  come  to  him  for  counsel,  the  living  voice  of  Jesus  gave  life  to  her  soul. 
Life  of  McCheyne. 

45,  46.  perceived,  blind,  and  bigoted  as  they  were,  they  could  not  miss  His 
meaning,  spake  .  .  them,  and  instead  of  repenting  were  filled  with  rage.* 
sought,  an  opportunity,  feared  .  .  multitude,*  had  much  more  reason  to 
fear  Jesus,  they,  the  multitude  who  were  unbiased  by  party  motives  and  influenced 
by  their  common  sense,    prophet,''  even  they  did  not  receive  Him  as  the  Messiah. 

Appropriativeness  of  conscience. — I.  Now  applying  Christ's  words;  they  per- 
cieved,  etc. ;  H.  Often  applies  words  of  preachers,  and  casual  remarks,  and  events 
of  Providence;  HI,  Sometimes  applies  to  others,  in  ceasorious  judgements,  what 
should  be  self-applied. 

The  awakening  of  conscience. — King  Richard  I.  of  England,  on  his  way  from  the 
Holy  Land,  was  taken  captive,  and  thrown  into  an  unknown  dungeon.  He  had  a 
favorite  minstrel  named  Blondel,  who  knew  only  that  his  master  was  imprisoned 
somewhere  in  a  castle  dungeon  among  the  mountain-forests.  From  one  to  another 
of  these  he  travelled,  playing  some  well-known  airs  before  the  dungeon-bars,  till  at 
last  his  music  without  was  answered  by  the  voice  of  his  king  within.  This  discovery 
led  to  Richard's  return  from  exile,  and  restoration  to  his  throne.  "  Thus  the  spirit  of 
man  sits  like  a  captive  king  in  a  dungeon,  until  the  voice  of  Divine  music  wakes 
echoes  hitherto  unknown  along  his  prison-house,  and  stirs  him  with  new  knowledge, 
new  consciousness." 


CHAPTER   THE   TWENTY-SECOND. 

I — 3.  answered,  being  still  in  the  temple,  He  teaches  the  people,  the  Phari- 
sees having  departed.  King,  God.  marriage,  thus  exhibiting  His  relations  of 
love,  as  revealed  in  the  Gospel.*  Son,  Jesus,  call  .  .  bidden,  the  guests 
were  first  invited — "called;"  and  when  the  hour  arrived  they  had  another  intima- 
tion— "bidden."  This  is  still  a  custom  in  the  E.  would  .  .  come,  thereby 
dishonoring  the  King  and  His  son,  and  injuring  themselves.' 

Four  different  ways  of  treating  God's  invitations  in  the  gospel  are  here  set  before 
us.     1.  We  have  it  complacently  ignored  by  those  who  went  their  ways  to  their  farms 


the  head 
corner-stone 

a  Pa.   cxvill.  22; 
cf.  Ac.   Iv.   11;   1 
Pe.  il.  4r— 8. 
6  Is.  xxviii.  16. 
c  Ep.  ii.  20;    Ac. 
iv.  11;  Col.  i.  18. 
d    Ep.   1.    22,    23; 
He.  V.  4,  5. 
e  1  Pet.  ii.  9.  cf. 
He.   viii.   8  —  13; 
Ga.  iu.  28,  29 ;  Ep. 
ii.  11—19. 
/  See  Gk.AiKji^o-et, 
to  drive  away  as 
chaS;  fr.  AtK/xaio, 
to  winnow  grain, 
wh.  in  the  E   is 
done  by  throwing 
it  w  i  t  h    a  fork 
against  the  wind, 
wh.   scatters   the 
straw  and  chaff. 
Horn.    11.    V.    500: 
.Xen.  (Ec.  xviii.  2, 
6;   <•/.  John,  §  65. 
g  Is,  Ix.   12;   Da. 
ii.  U;  Is.  vili.  14, 
15 ;  1  Cor.  i.  23. 
h  Mk.  xii.  12. 
i  Mk.  xii.  37. 
j  Lu.  vil.  16:  Jo. 
vi.  14;  vil.  40;  Ma. 
xvl.  13, 14. 

"Some  con- 
sciences  are  like 
the  Achilles  ol 
Greek  fable,  who 
was  only  vulner- 
able in  one  spot, 
and  that  the 
heel ;  or  like  spi- 
ders' webs,  wh. 
catch  harmless 
flies,  and  are 
broken  through 
by  hornets  and 
bats." 

"The  Evangel- 
ists show  us  how 
little  Christ  ac- 
complished, i  n 
ord-er  that  we 
may  not  wonder 
if  to-day  the  gos- 
pel does  not  con- 
strain all  to  obey 
God."     Calvin. 


parable  of 
the  prince's 
wedding: 

fcls.  XXV.  6;  Ixv. 
13:  Song  vi.  1;  Is. 
1x1.  10;  Ixii.  5; 
Ho.  ii.  19;  Ma. 
i:-:.  15;  Jo.  lii.  29; 
Ep.  V.  32;  2  Cor. 
xi.  2;  Lu.  xiv.  16 
—24;  Be.  xix.  7. 
I  Mat.  iii.  1,2;  Lu, 
lii.  3;  Mk.vi.  12; 
Lu.  Ix.  2—6;  Jo. 
V.  40;  Mat.  xxltL 
87. 


120 


"Mercy  is  like  a 
rainbow,  wliicli 
God  set  in  the 
clouds  to  remem- 
ber mankind;  it 
shines  here  as 
long  as  it  is  not 
hindered,  but  we 
must  never  look 
for  it  after  it  is 
night,  and  it 
shines  not  In  the 
outer  world .  If 
we  refuse  mercy 
here,  we  shall 
have  justice  to 
eternity."  Bj). 
Taylor, 


a  Pr.  Ix.  2;  Is. 
XXV.  6;  Iv.  1;  Jo. 
vi.  54,  55. 
"As  a  murderer 
condemned  t  o 
death,  despising 
pardon  which  a 
merciful  king 
offers  him,  pro- 
cures for  himself 
more  grievous 
punishment ;  so 
anyone  hearing 
the  offer  of  gospel 
grace,  and  reject- 
ing the  same, 
brings  upon  him- 
self heavier  pun- 
ishment." Cawd- 
ray. 


"Despise  not  any 
man,  and  do  not 
spurn  anything. 
For  there  is  no 
man  that  hath 
not  his  hour, 
nor  is  there  any- 
thing that  hath 
not  Its  place." 
Rabbi  Sen  Azai. 


h  Lu.  xiv.  19,  20. 
c  Ac.  ii.  13. 
d  Ac.  V.  40;  2  Cor. 
xl.  24;  Ac.  xii.  2; 
vil.  58;  He.  xl. 
37,  38. 

Forty  years  later 
Jerus.  was  de- 
stroyed and  the 
people  were  slain 
by  millions. 


"Wise  anger  Is 
like  fire  from  the 
flint;  there  is  a 
great  ado  to 
bring  It  out  and 
when  It  does 
come.  It  Is  out 
again  Immedi- 
ately." Matthew 
Henry. 


MATTHEW. 


Chap.  xxii.  4—7. 


and  to  their  merchandise.  2.  We  have  the  gospel  ofiTer  violently  rejected.  There  is 
still  a  violent  rejection  of  the  gospel  by  open  infidels.  3.  The  inconsistency  and 
insolence  of  the  man  who  professed  to  accept  the  invitation,  and  yet  failed  to  comply 
with  the  conditions.  4.  We  have  the  gospel  invitation  sincerely  and  heartily  accepted. 
W.  31.  Taylor. 

The  gospel  banquet: — History  tells  of  a  banquet  given  by  Henry  VIH.  to  the 
French  embassadors.  The  best  cooks  in  all  the  land  were  engaged.  Privateers  went 
through  all  the  country  to  gather  all  the  costliest  viands,  and  when  the  day  arrived 
the  guests  were  kept  hunting  in  the  park  so  that  their  appetites  might  be  keen,  and 
then,  at  the  right  moment,  to  the  sound  of  the  trumpeters,  they  entered  the  hall,  and 
sat  down  to  the  table ,  agleam  with  imperial  plate  and  ablush  with  the  costliest  wines, 
with  gold  candles  with  a  hundred  tapers  as  large  as  torches.  But  I  have  to  tell  you 
to-day  of  a  more  wonderful  entertainment.  The  Lord  Jesus  Christ  is  the  banqueter; 
the  angels  of  God  are  the  cup-bearers ;  pardon,  and  peace,  and  life,  and  heaven  are 
the  viands ;  palaces  hung  with  gardens  of  eternal  beauty  are  the  banqueting  place ; 
the  chalices  of  God  are  the  plates ;  and  I  am  one  of  His  servants,  and  I  come  out  with 
the  invitation  to  all  the  people — a  written  invitation  to  every  man,  woman,  and  child 
in  all  this  audience.     Br.  Talmage. 

4.  sent  other,  to  overcome  their  resistance,  and  prove  His  earnestness  and 
grace,  them  .  .  bidden,  Gospel  first  ofl.  to  the  Jews,  prepared,"  with 
what  care  and  wisdom  !  and  through  how  long  a  time  !  ready,  even  now.  come, 
and  welcome,  promptly,  marriage,  a  scene  of  festivity.  The  guests  to  share  in 
the  prince's  joy. 

The  Gospel  feast. — The  gospel  is  a  large  feast,  stored  with  all  kinds  of  spiritual 
provision.  Consider — 1.  Wherein  the  resemblance  of  the  gospel  to  a  feast  appears. 
2.  In  what  respect  it  is  a  large  feast.  3.  What  things  we  have  need  of  against  this 
feast.  4.  What  is  the  bill  of  fare  ?  5.  What  excellent  properties  there  are  in  the 
provisions  of  the  great  supper.  6.  AVhat  suitableness  from  God  appears  in  them  to 
the  case  of  man.  7.  Why  it  is  a  feast  with  all  things  in  it.  8.  What  hindrances  do 
make  it  to  many  inefl'ectual.     Joseph  Hussey. 

5 — 7.  made  light,  the  kind  of  excuses  more  fully  recorded  in  another  para- 
ble.* went  .  .  ways,  as  though  they  had  not  heard  of  the  marriage,  or  as  if 
it  did  not  concern  them,  merchandise,  so  men  oft.  place  this  world's  care  bef. 
their  highest  happiness,  remnant,  some  treated  the  invitation  with  contempt; 
others  reviled •=  and  ill-treated*'  the  messengers,  wroth,  righteous  anger  allied 
with  omnipotence,  armies,  i?-  V.,  "Soldiers."  They  represent  those  persons  and 
those  forces,  whether  animate  or  inanimate,  which  accomplish  God's  purposes  of 
judgments.  They  may  be  angels,  or  earthquakes,  or  remorse  of  conscience,  or  the 
literal  armies  of  the  nations.  Without  doubt,  here  He  refers  to  the  Roman  armies 
under  Titus,  which  destroyed  Jerusalem. 

Making  light  of  salvation. — I.  Men  are  apt  to  remember  things  they  highly  es- 
teem ;  II.  Things  men  value  will  be  theme  of  freq.  conversation ;  HI.  Things  only 
talked  about  and  not  reduced  to  practice  are  made  light  of;  IV.  We  take  pains  to 
secure  things  valued;  V.  Things  esteemed  deeply  affect  us;  VI.  Our  estimate  of 
things  may  be  discovered  by  our  diligence,  etc.,  in  relation  to  them;  VII.  What  we 
highly  value  we  think  it  impossible  to  buy  too  dearly;  VIII.  Such  things  we  shall 
help  our  friends  to  obtain.     Pres.  Davies. 

Making  light  of  the  Gospel  call. — A  celebrated  preacher  of  the  seventeenth  cen- 
tury, in  a  sermon  to  a  crowded  audience,  described  the  terrors  of  the  last  judgment 
with  such  eloquence,  pathos,  and  force  of  action,  that  some  of  his  audience  not  only 
burst  into  tears,  but  sent  forth  piercing  cries,  as  if  the  Judge  Himself  had  been 
present,  and  was  about  to  pass  upon  them  their  final  sentence.  In  the  height  of  this 
commotion,  the  preacher  called  upon  them  to  dry  their  tears  and  cease  their  cries,  as 
he  was  about  to  add  something  still  more  awful  and  astonishing  than  any  thing  he 
had  yet  brought  before  them.  Silence  being  obtained,  he,  with  an  agitated  counte- 
nance and  solemn  voice,  addressed  them  thus:  "In  one  quarter  of  an  hour  from  this 
time,  the  emotions  which  you  have  just  now  exiiibited  will  be  stifled;  the  remem- 
brance of  the  fearful  truth  which  excited  them  will  vanish ;  you  will  return  to  your 
carnal  occupations,  or  sinful  pleasures,  with  your  usual  avidity,  and  you  will  treat  all 
you  have  heard,  •  as  a  tale  that  is  told  1 ' "    Cheever. 


Chap.  xxii.  8—17. 


MATTHEW. 


121 


8 — 10.  wedding  .  .  ready,  aud  shall  not  be  postponed,  worthy," 
"The  un worthiness  consisted  in  their  rejecting  the  provision,  as  the  worthiness  of 
the  guests  lay  in  their  accepting  it."  *  highways,"  lit.  the  outlets  of  streets  where 
sev.  ways  meet,  many  .  .  find,**  you  cannot  find  too  many.  Bid  them  all. 
bad  .  .  good,  the  gospel  call  is  to  all.  The  beautiful  words  of  Augustine  on 
Christ's  love  to  his  church  may  find  here  their  application,  "  He  loved  her  foul  that 
he  might  make  her  fair." 

^le  gospel  call  an  invitation  to  a  marriage-feast. — Two  kinds  of  guilt  in 
dealing  with  the  invitation — I.  Contempt  of  the  invitation,  dishonoring  the  King, 
His  Son,  and  His  messengers ;  II.  Contempt  of  the  feast,  dishonoring  its  blessed- 
ness in  gross  carnality  and  service  of  the  world;  dishonoring  its  holiness,  in  preferring 
the  world's  beggarly  fellowships.     Lange. 

We  might  do  better  if  we  went  further  afield.  Our  invitations  to  Christ  which  fall 
so  feebly  on  the  ears  of  those  who  regularly  hear  us,  would  be  welcomed  by  those 
to  whom  we  never  deliver  them.  We  are  fools  to  waste  time  in  the  shallows'of  our 
churches  and  chapels,  when  the  deep,  outside,  teems  with  waiting  fishes.  We  need 
fresh  hearers.  The  newer  the  news  to  any  man,  the  more  likely  is  he  to  regard  it 
as  good  news.  Music-hall  work,  out-door  preaching,  house-to-house  visitation  have 
virgin  soil  to  deal  with,  and  there  is  none  like  it.  Marcics  Dads. — Salvation  not 
compulsion. —  "  Well,  then,"  said  a  sceptic  to  me  on  one  occasion,  "  why  is  the  world 
not  saved  ?"  "  My  friend,"  said  I,  "  you  misconceive  the  power  required  to  convert 
souls."  There  was  a  little  boy  in  the  room ;  and  I  illustrated  my  meaning  by  saying, 
'•  Suppose  I  ivill  that  that  little  boy  leave  the  room.  There  are  two  ways  in  which  I 
could  give  effect  to  that  will.  I  could  take  him  up  in  my  arms  and  by  superior 
muscular  force  remove  him;  or  I  could  take  him  on  my  knee,  speak  lovingly  and 
persuasively  to  him,  in  order  to  induce  him  to  leave  the  room  himself.  If  I  adopted 
the  former,  I  should  merely  have  removed  his  body;  his  volition  would  be  against 
me,  and  he  would  feel  that  I  had  done  him  violence.  If  I  succeeded  in  the  latter,  I 
should  have  influenced  his  mind;  and  he  himself  would  use  his  own  limbs,  and  with 
a  happy  smile  depart."    Dr.  Thomas. 

II — 14.  wedding  garment,*  ace.  to  E.  custom  the  guests  were  expected  to 
put  on  a  dress,  provided  by  the  king,  bef.  entering  the  banquet-hall.-''  Not  to  wear 
it  was  deemed  an  insult.  A  gift  of  dress,  a  mark  of  royal  favor.?  speechless,* 
without  excuse,  self-condemned,  bind,  that  he  may  not  intrude  again,  dark- 
ness,' within  the  hall,  all  was  light  and  joy;  without,  was  darkness,  etc. 
weeping'  .  .  teeth,  rage,  agony,  despair,  called  .  .  chosen,*  see  on 
XX.  16. 

Prof ession  tried. — I.  A  visit, — "When  the  king  came;"  II.  A  scrutiny, — "He 
saw  a  man;"  III.  An  interrogation, — "Howcamest  thou  in?"  IV.  Conviction, — 

"  He  was  speechless ; "  V.  Bondage, — "  Bind  him  hand  and  foot;  "  VI.  Exclusion, 

"Cast  him  into  outer  darkness;"  VH.  Torment, — "There  shall  be  weeping,  etc. 
WJiythe. 

The  Wedding  Garment.  An  Oriental  king  sent  to  a  vizier,  who  was  approach- 
ing the  capital,  a  royal  robe.  But  the  officer  who  was  to  present  it,  out  of  spite 
sent  in  its  stead  a  plain  habit.  The  vizier  would  not  appear  in  the  city  arrayed  in 
this,  lest  it  should  be  taken  as  an  evidence  that  he  was  in  disgrace  at  court;  and 
put  on,  in  its  stead,  a  royal  habit,  the  gift  of  the  late  king,  and  in  that  made  his 
public  entry  into  the  city.  When  this  was  known  at  court,  they  declared  the  vizier 
a  dog,  that  he  had  disdainfully  thrown  away  the  roj'al  apparel,  saying,  "  I 
have  no  need  of  Shah  Sefi's  habits!"  Their  account  incensed  the  king,  who 
severely  felt  the  aflront,  and  it  cost  the  vizier  his  life.  Rosenmuller.  Conformity 
to  God,  ability  to  rejoice  with  God  and  in  God,  humble  and  devoted  reverence,  a 
real  willingness  to  do  honor  to  the  King's  Son — these  are  great  attainments; 
but  these  constitute  our  wedding  garment,  without  which  we  cannot  remain  in  His 
presence,  nor  abide  His  searching  gaze.     Ifarcus  Bods. 

15 — 17.  Pharisees,  whose  portrait  and  fate  had  been  sketched  in  the  man 
without  the  wedding  garment,  they  being  proudly  content  with  their  own  righteous- 
ness, and  refusing  the  offered  robe  of  salvation,  entangle,  ensnare,  lead  Him  to 
say  something  that  would  give  them  ground  on  wh.  to  convict  Him.  Herodians 
prob.  a  political  party  who  had  supported  Herod  the  Great.  They  favored,  what 
the  Pharisees  discountenanced,  the  payment  of  taxes  to  a  heathen  power.  They  made 
a  pretense  of  refer,  their  dispute  to  Jesus,  lawful  .  .  Caesar,  i.e.,  to  the 
Rom.  government. 


a  Ma.  X.  11,  13. 
b  Ac.  xiil.  46. 
c  Wickliffe,  "the 
end  of  ways." 
d  Eo.  X.  21;  Ma. 
xl.  28;  Mk.  xvi. 
15  ;  Re.  xxil.  17. 
Lord  Chief  Jus- 
tice Hale  fre- 
quently invited 
his  poor  neigh- 
bors to  dinner, 
and  made  them 
sit  at  table  with 
himself.  If  any 
of  them  were 
sick,  so  that  they 
could  not  come, 
he  would  send 
provisions  to 
them  warm  from 
his  own  table. 

the  wedding 
gattaent 

e  Ep.  iv.  24;  2 
Cor.  V.3;  Ee.iii. 
18;  xix.  8;  Col. 
iii.  12;  Is.  Ixi.  10; 
Ro.  xiii.  14;  iii. 
22;  Ps.  xlv.  14. 
fPaxton,  Man.  and 
Cust.  ii.  57—59. 
g  Da.  V.  29;  Est. 
vi.  7,  8;  2  K.  x.  22. 
"  And  this  right- 
eousness we  so 
appropriate  by 
faith  as  to  make 
it  ours,  so  that  it 
becomes,  in  that 
singularly  ex- 
pressive term, 
our  h  a  b  i  t." 
Tiench. 

h  Jo.  XV.  22;  Ma. 
V.  22,  23;  1  Cor. 
iv.  5 ;  Jer.  Iii.  25. 
i  Is.  Iii.  1;  Re. 
xxi.  27. 
j  Ma.  viii.  12. 
k  Ma.  vil.  14;  Lu. 
xiii.  23,  24. 
Of  what  avail, 
asks  a  Puritan 
writer,  that  you 
cqll  your  ship  in- 
vincible, if  the 
tiniest  gun  that 
ever  was  levelled 
against  it  smote 
its  sides  and 
crumbled  It  into 
small  dust? .... 
Of  what  account 
is  it  to  call  a  base 
metal  silver? 
Many  are  called, 
but  few  are  real. 

ans'wer  to  the 
Herodians 

Ctesar,  the  fam. 
name  of  Julius 
Ceesar,  was  borne 
by  all  the  Rom. 
emperors, so  that 
it  came  to  be  re- 
garded as  a  title 
like  "  the  Empe- 
ror."    Conder. 


122 


MATTHEW. 


Chap.  zxii.  18—28. 


a  Gk.  vofj-iaixa  tou 
KTqvaov  ="coin  of 
the  census."  The 
denarius  was  first 
coined  B.  c.  269,  i 
years  aft.  fli'st 
Punic  war. 

b  Mat.  XX.  2;  Mk. 
xii.  15. 

c  "He  is  8OV- 
ereign  who 
stamps  the 
coin,"  was  a  Rab- 
binical maxim, 
rf  Th  e   inscrip. 

was:  Kaicrap 

AviyouCTT     lovSaia^ 

•'A  Wily  tongue  Is 
a  detested  ill." 
Euripides. 

"Of  all  wild 
beasts  preserve 
me  from  a  ty- 
rant; and  of  all 
tame,  a  flatter- 
er."   Johnsmi. 

e  Ko.    xili.  7;   1 
Pe.  ii.  13. 
/  Da.  iii.  16—18  ; 
vi.  10;  Ac.  V.  ii9; 
iv.  19. 

£f  Lu.  XX.  26;  Pr. 
xxi.  30. 

Three  days  later 
with  flagrant 
falsehood  these 
men  told  Pilate, 
"We  found  this 
man  f  or  hi  d- 
diiig  to  give  tri- 
bute to  Cffisar." 
••The  tribute 
money  demand- 
ed of  our  Lord 
(Ma.  xvii.  24—27) 
was  the  temple- 
rate.  It  had  been 
a  question  be- 
tween the  Phari- 
sees and  Saddu- 
cees,  whether  the 
payment  was  to 
be  o  b  1  i  g  atory . 
Our  Lord,  in 
yielding  to  the 
demand  in  com- 
pliance with  the 
dogma  of  the 
former,  yet  a  s- 
serted  the  moral 
freedom  of  Him- 
self and  His  dis- 
ciples, who  be- 
long to  a  higher 
kingdom,  from 
the  impost." 


question  of 
the  Sad- 
ducees 

Mk.    xli.    1»— 27  ; 
XX.  27 — to. 

h    Ac.    xxlli.     8; 

xxvi.  8;  1  Co.  xv. 

12. 

t  De.  XXV.  6 — 10. 


Chrisfs  victory  over  cunning. — I.  They  take  counsel, — He  is  thoroughly  armed; 

II,  They  would  entangle  Hini,^ — He  seeks  to  deliver  them  out  of  their  own  snare ; 

III.  They  praise  Him  in  order  to  His  destruction, — He  rebukes  them  for  their 
awakening  and  salvation.     Lange. 

The  four  questions. — The  leading  priests  and  Scribes  felt  themselves  pointedly 
assailed  by  Jesus  in  the  three  parables  just  given.  It  was  determined  upon  consul- 
tation to  attack  the  Nazarene  with  hard  questions  before  the  multitude,  hoping  to 
extract  from  him  some  answer  that  would  ofiend  popular  prejudice  or  provoke  the 
Roman  authorities.  Accordingly,  three  questions  were  successively  proposed  by 
representative  persons,  the  first  by  Pharisees  and  Herodians  united,  the  second  by 
Sadducees,  the  third  by  a  Lawyer.  To  all  these  Jesus  made  prompt  and  wonder- 
fully wise  replies,  and  then  finished  by  asking  them  a  question  of  the  deepest 
importance,  which  they  were  unable  to  answer.     Broadus. 

18 — 20.  wickedness,  their  malicious  intention,  tempt,  in  sense  of  lead  to 
destruction,  penny,"  the  coin  was  the  Rom.  denarius.*^  image,''  likeness. 
superscription,  lit.  epigraph,  tvriting  above,^  and  round  the  image  cont.  title, 
etc,  of  Caesar. 

Ccpsar's  dues. — A  boy  about  nine  years  of  age,  who  attended  a  Sabbath-school  at 
Sunderland,  requested  his  mother  not  to  allow  his  brother  to  bring  home  anything 
that  was  smuggled  when  he  went  to  sea.  "Why  do  you  wish  that,  my  child ?"  said 
the  mother.  He  answered,  "  Because  my  catechism  says  it  is  wrong."  The  mother 
replied,  "But  that  is  only  the  word  of  a  man."  He  said,  "Mother,  is  it  the  word  of 
a  man  which  said,  '  Render  unto  Caesar  the  things  that  are  Caesar's  ? ' "  This  reply  en- 
tirely silenced  the  mother;  but  his  father,  still  attempting  to  defend  the  practice  of 
smuggling,  the  boy  said  to  him,  "Father,  whether  is  it  worse  to  rob  one  or  to  rob 
many  ! " 

21 — 22.  Caesar's,  i-e.,  Tiberius,  render,*  if  you  acknowledge  the  sover- 
eignty of  C.  be  dutiful  subjects.  God,-'' etc.,  wh.  they  prob.  were  less  willing  to  do 
than  to  pay  tribute,  notwithstanding  their  pretence,  marvelled,*'  that  with  all 
their  subtlety  they  had  not  ent.<mgled  Him.  went  .  .  way,  defeated,  but  to 
plot  again. 

Politics  for  Christians. — I.  The  duties  which  we  owe,  as  citizens,  to  God.  It  is 
due  to  God,  1.  That  the  claims  of  His  everlasting  kingdom  should  stand  first  in  all 
our  platis  and  eflbrts;  2.  That  a  sense  of  our  accountability  to  Him  should  control  us 
in  regard  to  our  civil  duties;  3.  That  we  should  practically  acknowledge  the  su- 
premacy of  His  Word  as  the  rule  of  right.  II.  The  duties  which  as  citizens  we  owe 
to  the  state.  Every  citizen  is  bound,  1.  To  perform  his  part  in  the  support  and  di- 
rection of  the  Government  under  which  he  lives;  2.  To  cultivate  friendly  feelings 
towards  all  his  fellow-citizens;  3.  To  render  a  peaceful  submission  to  the  exercise  of 
lawful  authority.     Van  Dyke. 

Some  one  has  brought  to  Him  a  penny,  and  asks  Him  whether  it  is  lawful  for  a 
Jew  to  pay  tribute  to  a  Roman  ruler.  Says  Christ  in  effect,  "  My  brother,  the  penny 
itself  has  settled  that  question.  It  has,  stamped  upon  it,  an  image  or  medallion 
which  is  Cajsar's  likeness.  It  is  current  here  because  this  is  Caesar's  country;  and 
you  use  it,  whether  you  choose  to  own  the  fact  or  no,  because  you  are  Caesar's  sub- 
jects. Give  Caesar,  therefore,  his  due.  Pay  your  taxes,  obey  the  laws,  honor  the  civil 
authorities;  but  that  you  may  do  so,  begin  by  paying  your  taxes  to  God.  The  penny 
bears  an  image;  so  do  you.  The  penny  is  from  the  mint  of  the  emperor;  you  are 
from  the  mint  of  God.  You  are  God's  child.  You  bear  His  image.  Render  to  Hira 
your  supreme  and  unceasing  tribute;  and  in  doing  that,  all  other  and  minor  ques- 
tions will  settle  themselves.  '  Render  therefore  unto  Cassar  the  thing-s  that  are  Cae- 
sar's,' do  I  say?  Yes.  But  render  them  because,  and  in  the  inspiration,  of  that 
higher  duty  which  bids  you  render  unto  God  the  things  that  are  God's  !  "  Bp.  H.  0. 
Potter. 

23 — 28.  Sadducees,*  see  on  iii.  7.  All  sects  combine  ag.  our  Lord,  esp.  at 
close  of  His  ministry.  Moses,'  they  desire  to  show  fr.  M.  that  doct.  of  resurrec. 
involves  an  insurmountable  dif.  seven,  prob.  an  imagined  case  founded  on  Job 
iii.  8.  issue,  children,  whose  wife,  for  they  supposed  that  if  there  were  a 
resurrec,  the  present  relatious  of  life  would  be  in  all  things  renewed. 

The  Sadducean  puzzle. — I.  Temptation  to  exaggerate  extraordinary  circum- 
stances into  inexplicable  mysteries ;  II.  Danger  of  setting  up  human  wisdom  as  the 


Chap.  xxii.  39—33. 


MATTHEW. 


12? 


test  of  Divine  revelation;    III.    Importance  of  ascertaining  Christ's  opinion  bef. 
affirming  om-  own  conclusions.     Dr.  Parker. 

Becognition  of  friends  in  heaven. — "Heaven  is  presented  to  us  under  the  idea 
of  a  banquet,  and  much  of  its  comfort  must  flow  from  a  knowledge  of  the  guests. 
Imagine  yourselves  at  a  feast,  where,  though  you  may  have  known  many  who 
surround  the  table,  you  are,  by  some  obliviousness  of  mind,  ignorant  of  them  all : 
the  incertitude  in  which  you  are  placed  robs  you  of  much  of  your  joy,  for  you  are 
alone.  But  suppose  that  the  mist  rolls  away,  and  that  you  recognize,  in  the 
countenances  before  you,  the  old  familiar  faces  of  beloved  friends:  at  once  you 
become  conscious  of  a  felicity  of  which  you  otherwise  would  have  been  deprived. 
So  it  will  be  in  eternity.  Sitting  down  with  Abraham,  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven,  you  will  intuitively  recognize  as  your  companions  those  who 
were  the  excellent  of  the  earth,  and  be  re-united  to  those  who  divided  your  cares  or 
doubled  your  joys  in  this  world  of  mingled  sorrows  and  delights."    Baxter. 

29,  30.  err,  lit.  wander,  i.  e.  to  go  astray  fr.  the  truth,  not  .  .  know- 
ing,"  "  unbelief  is  ignorance,  though  it  fancies  itself  intellectual  superiority." 
scriptures,  not  one  law  only,  but  their  whole  scoioe.''  power  .  .  God, 
with  whom  all  things  poss.-^  neither  .  .  marry,''  the  social  life  of  the  future 
not  modelled  upon  present  relations,  as  .  .  ang'els,  who  have  higher  joys 
than  those  derived  fr.  social  relations. 

Love  indeed  will  continue  in  the  glorified  state,  but  it  will  be  refined  and 
sublimed.  Nothing  of  its  sweetness  will  be  eliminated  or  diminished.  There  will 
be  the  most  endearing  intimacies.  Heart  will  be  interlinked  with  heart.  Aflections 
will  intertwine  and  interblend.     3Iorison. 

Voices  from  heaven. — "  I  was  reading  the  other  day  that,  on  the  shores  of  the 
Adriatic  Sea,  the  wives  of  fishermen  whose  husbands  have  gone  far  out  upon  the  deep 
are  in  the  habit,  at  eventide,  of  going  down  to  the  seashore,  and  singing,  as  female 
voices  only  can,  the  first  stanza  of  a  beautiful  hymn.  After  they  have  sung  it,  they 
listen  till  they  hear,  borne  by  the  wind  across  the  desert  sea,  the  second  stanza, 
sung  by  their  gallant  husbands  as  they  are  tossed  by  the  gale  upon  the  waves ;  and 
both  are  happy.  Perhaps,  if  we  could  listen,  we,  too,  might  hear  on  this  desert 
world  of  ours  some  sound,  some  whisper,  borne  from  afar,  to  remind  us  that  there 
is  a  heaven  and  a  home ;  and,  when  we  sing  the  hymn  upon  the  shores  of  earth, 
perhaps  we  shall  hear  its  sweet  echo  breaking  in  music  upon  the  sands  of  time,  and 
cheering  the  hearts  of  them  that  are  pilgrims  and  strangers  and  look  for  a  city  that 
hath  foundations."     Dr.  Gumming. 

31 — 33.  touching,  Jesus  not  only  refutes  error,  but  exhibits  truth.  I  am, 
now  and  for  ever.  God  .  .  Jacob,*  had  the  patriarchs  passed  out  of  being,  how 
could  he  be  their  God — the  God,  i.e.,  of  non-existence.  God  .  .  living', 
hence  if  He  be  the  God  of  Abraham,  etc.,  they  must  be  living  yet.  astonished,-'' 
for  if  to  accept  the  doct.  of  the  resurrec.  involved  a  dif.  to  these  quibblers,  much 
more  must  its  rejection. 

The  Living  God. — The  bond  of  believers  with  the  living  God  a  pledge  of  their 
resurrection.  The  life  of  believers  as  secure  as  the  life  of  God,  ace.  to  the  testimony 
of  Christ.     Our  bond  with  God  abolishes  death  as  well  as  sin. 

A  resurrection  emblem. — The  churchyard  at  Oberhofen  (Switzerland)  was  beauti- 
ful, and  the  simplicity  of  the  little  remembrance-posts  set  upon  the  graves  very  plea- 
sant. One  who  had  been  too  poor  to  put  up  an  engraved  brass  plate,  or  even  a 
painted  board,  had  written  with  ink  on  paper  the  birth  and  death  of  the  being  whose 
remains  were  below,  and  this  had  been  fastened  to  a  board,  and  mounted  on  the  top 
of  a  stick  at  the  head  of  the  grave,  the  paper  being  protected  by  a  little  edge  and 
roof.  Such  was  the  simple  remembrance,  but  Nature  had  added  her  pathos,  for  under 
the  shelter  by  the  writing  a  caterpillar  had  fastened  itself,  and  passed  into  its  death- 
like state  of  chrysalis,  and  having  ultimately  assumed  its  final  state,  it  had  winged 
its  way  from  the  spot,  and  had  left  the  corpse-like  relics  behind.  How  old  and  how 
beautiful  is  this  figure  of  the  resurrection  !  Surely  it  can  never  appear  before  our 
eyes  without  touching  the  thoughts.  Life  of  Faraday. — Creation  is  more  inexplic- 
able than  resurrection. — For  it  is  not  the  same  thing  to  rekindle  an  extinguished 
lamp,  as  to  show  fire  that  has  never  yet  appeared.  It  is  not  the  same  thing  to  raise 
up  again  a  house  that  has  fallen  down,  and  to  produce  one  which  has  never  had  an 
existence.     Chrysostom. 


A.D.  30. 

Not  80  much  an 
institution,  as  a 
permission."  "The 
cust.  Is  now  dis- 
used among  the 
Jews,  being  ex- 
press, prov.  ag. 
In  mar.  contr." 
Michaelis,   Law  of 


Notice  how  these 
attacks  on  Jesus 
were  premedi- 
tated and  care- 
fully  worded, 
while  His  replies 
are  spontaneous 
and  completely 
silence  those  who 
would  entangle 
Him. 


a  Jo.  XX.  9;  Ac. 
xlil.  27. 

Err,  to  wander  f r. 
the  right  way.  L 
erro,  to  stray.  An 
error  is  not  sim- 
ply a  mistake; 
but  a  mistake  oc- 
casioned by  wan- 
dering fr.  the 
truth.  A  man 
without  fixed 
principles  is 
called  erratic. 


b  Da.  xii.  2;  Is. 
xxvi.     19;      Job 
xlx.  25—27. 
cl  Co.  XV.  34;  Kg. 
Iv.  17. 

d  Lu.  XX.  34r— 36; 
1  Jo.  iii.  2. 
"  When  Sara  via 
quest  ioned 
Hooker,  shortly 
before  his  peace- 
ful death,  what 
were  his  contem- 
plations, he  re- 
plied that  he  was 
■  meditating  the 
number  and  na- 
ture of  angels, 
and  their  blessed 
obedience  and 
order  without 
which  peace 
could  not  be  In 
heaven.'"  /. 
Walton. 


e  Ex.  ill.  6,16;  Lu. 
XX.  37;  Ac.  Vli.  32; 
He.  xi.  16. 
/Ma.  vli.  28.  29. 
"There  Is,  I  know 
not  how,  in  the 
minds  of  men,  a 
certain  presage, 
as  it  were,  of  a 
future  existence; 
and  this  takes 
the  deepest  root, 
and  is  most  dis- 
coverable m  the 
greatest  genius- 
es and  most  ex- 
alted  souls." 
Cicero. 


124 


MATTHEW. 


Chap.  xxii.  34—44. 


"Doth  this  soul 
within  me,  this 
spirit  of  thought, 
and  love,  and  in- 
finite desire,  dis- 
solve as  well  as 
the  body?  Has 
Nature,  who 
quenches  our 
bodily  thirst,  who 
rests  our  weari- 
ness, and  perpe- 
tually encourag- 
es us  to  endeavor 
onwards,  pre- 
pared no  food  for 
this  appetite  of 
Immortality?" 
Leigh  Hxmt. 


reply  to  the 
Pharisees 

Mk.  xli.  18—34. 

a  Lu.  V.  17,  21;  xi. 
45,  46,  52 :  xlv.  3. 
b  Mk.  xii.  i8. 
c  The  Talmud 
reckons  the  laws 
of  Moses  to  be 
613  in  num. ;  i.e., 
the  positive  at 
US,  and  negative 
365. 

d  De  vi.  5 ;  x.  12 ; 
Mk.  xli.  29,  30  ;1 
Jo.  V.  3. 
e  Ro.  viii.  7,  8. 
fl  Co.  vi.  20. 
g  6a.  V.   14;    Eo. 
jiii  y,  10. 
What  more  sweet 
cd.   can    be    en- 
joined,     what 
more  delightful, 
what  more  holy, 
than  to  love  thy 
God   w.    all    thy 
heart?     Soarez. 

"Nature  says, 
love  thyself 
alone :  domestic 
education  says, 
love  your  family ; 
the  national,  love 
your  country: 
but  religion  says, 
love  all  mankind 
without  6  cep- 
tion."  Feltham. 
"A  wealthy 
doctor  who  can 
help  a  poor  man 
and  will  not  with- 
out a  fee,  has  less 
sense  of  humani- 
ty than  a  poor 
ruffian  who  kills 
a  rich  m  a  n  to 
supply  his  neces- 
sities."   Steele. 


Jesus  ques- 
tions the 
Pharisees 
concerning 
the  Christ 

Mk.    xil.    35—37; 
Lu.  XX.  41—44. 


34 — 36.  Pharisees,  who  believed  in  resurr.  heard,  what  they  were  doubt- 
less pleased  to  hear,  gathered,  rejoicing  that  having  confounded  the  Sadd.  Jesus 
would  not  have  their  aid.  lawyer,"  prof,  teacher  of  law  of  Moses,  a  scribe,''  "for 
a  lawyer  must  needs  be  a  scribe,  though  it  does  not  foil,  that  all  scribes  were  lawyers." 
tempting,  in  the  sense  of  "putting  to  the  test."  great  commaudxnent,  in- 
cluding all  others  in  spirit  and  scope. <= 

The  great  commandmeiit.— Its  all  comprehensive  significance.  Violation  of  this, 
the  first  sin ;  rendered  needful  the  other  commandments.  Obedience  to  this,  fulfils 
the  law.     Love — esp.  this  highest — the  fulmling  of  the  law. 

The  test  of  love. — "I  do  love  God,"  said  a  little  girl  to  her  papa,  one  day  when 
he  had  been  talking  to  her  about  loving  God.  "Perhaps  you  think  so,  Maria." 
"Oh,  I  do,  indeed  I  do,  papa!  "  "  Suppose,  my  child,  you  should  come  to  me,  and 
say,  '  Dear  papa,  I  do  love  you, '  and  then  go  away  and  disobey  me :  could  I  believe 
you?"  "No,  papa."  "Well,  dear,  how  can  I  believe  you  love  God  when  I  see 
you  every  day  doing  those  things  which  He  forbids?  You  know,  the  Bible  says,  '  If 
ye  love  me,  keep  my  commandments.'  "  Tt'usting  Love. — It  is  trusting  love  that 
makes  men  what  they  are  trusted  to  be,  so  realizing  itself.  Would  you  make  men 
trustioorthy?  Trust  them.  Would  you  make  them  true?  Believe  them.  This 
was  the  real  force  of  that  sublime  battle-cry  which  no  Englishman  hears  without 
emotion.  When  the  crews  of  the  fleet  of  Britain  knew  that  they  were  expected  to  do 
their  duty,  they  did  their  duty.  They  felt  in  that  spirit-stirring  sentence  that  they 
were  trusted;  and  the  simultaneous  cheer  that  rose  from  every  ship  was  a  fore- 
runner of  victory— the  battle  was  half  won  already.  They  went  to  serve  a  country 
which  expected  from  them  great  things ;  and  they  did  great  things.  Those  preg- 
nant words  raised  an  enthusiasm  for  the  chieftain  who  had  thrown  himself  upon  his 
men  in  trust,  which  a  double  line  of  hostile  ships  could  not  appal,  nor  decks 
drenched  in  blood  extinguish.  And  it  is  on  this  principle  that  Christ  wins  the 
hearts  of  his  redeemed.     F.  W.   Hohertson. 

37 — 40.  said,  quoting  the  writings'*  of  wh.  the  lawyer  was  a  prof,  teacher. 
love  .  .  God,*  supreme  love  to  God  the  basis  of  all  the  com.  and  the  source 
of  all  true  and  comprehensive  obedience,  heart  .  .  mind,-''  all  afl'ec.  and 
powers,  like,  equally  comprehensive:  i.e.,  the  one,  whole  duty  to  God;  the  other, 
to  man.s"  neighbor,  fellow-man,  whoever  he  is,  wherever  he  may  be.  hang, 
depend.     These  tvco  principles  underlie  the  whole. 

Love  to  God. — I.  Directed  to  highest  object,  God,  your  God;  II.  Yielded  by 
entire  man — heart,  mind;  III.  Love  to  God  developed  in  legitimate  directions — 
neighbor.  "The  supreme  command,  and  the  supreme  article  of  faith."  "Piety 
towards  God  should  be  kind  to  man ;  and  the  love  of  men  should  be  religious.  All 
commandments  centre  in  love.  The  whole  ethical  doctrine  of  Christianity  very 
simple." — Love  to  God  and  man. — I.  These  two  principles,  fr.  wh.  our  Lord  tells  us 
all  religion  flows,  must  be  consistent  with  one  another;  otherwise  they  could  not 
both  be  principles  of  the  same  religion ;  II.  Nothing  is  or  ought  to  be  esteemed 
religion  that  is  not  reducible  to  one  or  other  of  these  principles.     Sherlock. 

Application  of  the  golden  rule.^k.  rich  man  made  his  will,  leaving  all  he  had  to 
a  company  of  his  fellow-citizens  to  dispose  of,  but  reserving  to  his  right  heir  "  such 
a  portion  as  pleaseth  them."  The  heir  having  sued  the  company  for  his  share  of 
the  property,  the  judge  inquired,  whether  they  wished  to  carry  out  the  will  of  the 
testator,  and,  if  so,  what  provision  they  proposed  making  for  the  heir.  "He  shall 
have  a  tenth  part,"  said  they;  "and  we  will  retain  for  ourselves  the  other  nine." 
"Take,  then,"  said  the  judge,  "  the  tenth  part  to  yourselves,  and  leave  the  rest  to 
the  heir;  for,  by  the  will,  he  is  to  have  what  part  pleaseth  you." — Love  to  God  and 
man. — "Thou  shaltlove  the  Lord  thy  God  with  all  thy  soul;  and  the  second  is  like 
unto  it.  Thou  shalt  love  thy  neighbor  as  thyself."  To  keep  these  two  command- 
ments is  the  whole  duty  of  man.  The  two  feelings  are  very  difl'erent.  It  is  with  an 
adoring  complacency  that  you  love  the  ever-blessed  God,  desiring  that  His  glory 
should  be  advanced,  and  that  His  will  should  be  the  mind  of  the  universe.  It  is 
with  an  affectionate  good-will  that  you  love  your  fellow-creatures,  desiring  that  they 
should  be  happy  in  loyalty  to  God.  The  one  love  is  simply  outgoing;  the  other 
ascends.  The  one  is  kindness;  the  other  is  full  of  worship.  The  one  is  fraternal 
fondness ;  the  other  is  filial  devotion.     Hamilton. 

41 — 44.  think  .  .  Christ,  what  is  your  opinion  ab.  the  Messiah  ?  whose 
Son,  they  had  tested  His  knowledge  of  the  law ;  He  now  tested  them  on  the  pro- 


Chap,  xxiil.  i — 4. 


MATTHEW. 


125 


phet3.  David,"  true,  but  not  the  whole  truth.  Only  human  nat.  of  Christ  desc.  fr. 
David.  How  then,  if  that  be  all.  If  the  Christ  has  only  a  hum.  nat.  deriv.  fr.  a 
hum.  ancestor,  in  spirit,  B.V.,  "in  the  Spirit,"  by  inspiration  of  Holy  Ghost. 
saying,''  in  one  ps.  of  three  expressly  ascr.  to  David,  and  app.  to  Christ.' 

"  W7iat  think  ye  of  Christ  ?  " — I.  As  to  his  origin:  1.  Son  of  Man,  the  ideal  of 
humanity;  2.  Son  of  God,  the  Divine  essence.  II.  As  to  His  character:  1.  Abso- 
lutely perfect  human,  immaculate,  unique,  complete;  2.  The  embodiment  of  the 
Divine  perfections.  III.  As  to  his  offices:  1.  Teacher;  2.  Saviour;  3.  King. 
Wiythe. 

Mr.  Hervey's  Conversion. — Among  the  many  whom  Mr.  Whitelield  was  honored 
to  be  the  means  of  converting  to  the  knowledge  and  love  of  the  truth,  it  is  perhaps  not 
generally  known  that  the  celebrated  Mr.  Hervey  is  to  be  mentioned.  In  a  letter  to 
Mr.  AVhitefleld,  Mr.  Hervey  thus  expresses  himself: — Your  journals,  dear  sir,  and 
sermons,  especially  that  sermon  on  What  think  ye  of  Christ  ?  were  the  means  of 
bringing  me  to  the  knowledge  of  the  truth."  Incarnation  of  Christ. — That  he 
should  be  the  seed  of  the  woman  was  made  known  to  Adam ;  but  not  of  what  nation, 
till  Abraham;  nor  of  what  tribe,  till  Jacob;  nor  of  what  sex,  till  David;  nor  whether 
born  of  a  virgin,  till  Isaiah.  Thus,  by  degrees,  was  that  great  mystery  of  godliness 
revealed  to  mankind.  Trapp.  '  The  standing  miracle  of  Christendom  '  is  around  us. 
I  look  back  on  its  course,  I  look  up  to  Him  who  personally  brought  it,  and  who 
undertook  by  it  from  Capernaum  and  from  Bethany  to  renovate  the  world.  I  look  upon 
the  peoples  who  have  not  had  it,  and  whose  history  everywhere  shows  its  absence — • 
and  then  I  ask  myself,  '  Is  it  possible  that  that  young  man  of  Nazareth  had  only  a 
genius  like  that  of  others  to  inspire  and  empower  him  ?  that  only  the  natural 
human  elements  of  speculative  thought  and  of  ethical  precept,  with  the  incidents  of 
a  life  obscure  and  brief,  closed  on  the  cross — have  been  the  forces  which  have 
shaped,  vitalized  and  set  forward  Christendom  ! '  To  me  this  seems  as  strange  a 
fantasy  as  ever  possessed  a  human  brain  !     Storrs,  Divine  (h'igiii  of  Christianity. 

45,  46.  I/Ord,  can  a  son  be  the  Lord  of  the  father  ?  his  son,*^  and  his  son 
only  ?  His  lordship  must  be  founded  on  a  higher  paternity,  durst  .  .  ques- 
tion, Sadd.  Herodians,  scribes,  i)riests,  Pharisees  were  all  baffled.  A  public 
question  involved  a  public  exposure  of  sin  and  ignorance. 

Christ's  superiority  to  David. — "His  meaning  is  not  to  prove  that  He  is  not 
David's  son,  but  to  complete  their  error,  who,  by  saying  that  He  was  David's  son, 
meant  that  He  was  man  only;  wherefore  He  bringeth  David  in,  saying,  'The  Lord 
said  unto  my  Lord,'  wh.  He  doth  in  much  humility,  not  applying  it  to  Himself  to 
avoid  contempt."     Chrysostom. 

How  is  He  his  son?  —  Kvftio?,  Lord,  and  the  corresponding  Heb.  word,  was  a 
title  bestowed  on  a  superior  by  an  interior,  by  one  who  was  his  servant.  It  varied 
with  the  company.  The  King  called  no  one  Lord  but  God  Himself.  If  David  ac- 
knowledged no  one  as  Lord  or  Master,  much  less  would  he  bestow  the  title  on  a  son. 
It  was  customary  for  a  son  thus  to  address  his  father. «  The  Pharisees  saw  the 
force  of  this,  and  hence  could  not  answer. 


CHAPTER  THE   TWENTY-THIRD. 

I — 4.  spake,  prin.  to  disc./ but  willing  that  others  should  hear,  scribes,  etc., 
not  all,  but  regarded  as  a  class,  seat,  as  official  expounders  and  administrators  of 
the  law.  all  .  .  observers,  is.  all  they  teach  out  of  the  law  of  Moses.s' 
"  Reverence  their  authority,  so  far  as  they  teach  and  administer  God's  Law;  respect 
their  office,  though  you  cannot  respect  the  men  who  hold  it."  bind  .  .  borne, 
they  were  intolerant  and  exacting.*  they  .  .  fingers,  "to  move,  much  less 
to  bear."' 

Official  relation  to  the  law. — I.  It  is  possible  to  knowt\iQ  law,  and  not  obey  it;  II. 
It  is  possible  to  teach,  and  not  obey;  hence,  IH.  Our  duty  is  to  be  decided  by 
the  law,  and  not  by  the  example  of  its  teachers;  LV.  In  Jesus  alone  is  perfect  har- 
mony betw.  the  teacher  and  the  teaching. 

Inconsistency. — The  officers  of  the  Inquisition  mingled  religious  rites  and  prayers 
ivith  the  infliction  of  cruel  tortures.  The  Italian  banditti,  or  highway  robbers,  are 
said  to  be  very  particular  about  their  devotions,     John  Newton  nearly  starved  him- 


a  Ma.  Ix.  27. 

6  Ps.  ex.  1. 

c  Ac.   11.  36:   He. 

I.  13;  V.  6;  vl.  20; 
vU.  1—22;  X.  12, 
13;  1  Co.  XV.  25. 
"There  are  some 
persons  whose 
eyes  are  so  weak, 
that  the  light 
seems  to  be  in- 
jurious to  them, 
especially  the 
red  rays  of  the 
sun  and  a  glass 
has  been  invent- 
ed, which  rejects 
the  rays  that  are 
injurious,  and 
allows  only  those 
to  pass  which  are 
softened  and 
modified  to  the 
weakness  of  the 
eye.  It  seems  as 
if  the  Lord  Jesus 
were  some  such 
a  glass  as  this 
The  grace  of  God 
the  Trinity,  shin- 
ing through  the 
man  Christ  Je- 
sus, becomes  a 
mellow,  soft 
light,  so  that 
mortal  eye  can 
bear  it."  Spur- 
geon. 

d  Ko.  I.  3,  4;  Ee. 
xxli.  16. 

"  Many  are  sil- 
enced that  are 
not  saved,  many 
convinced  that 
are  not  c  o  n- 
verted."      Henry. 

eMa.  xxi.  30;  Ge. 
xxxl.  35. 

"  The  great  study 
of  the  Church  of 
God  on  earth.  Is 
the  study  of  God 
In  Chris  t." 
Evans. 

"  Christ  i  s  n  o  t 
valued  at  all  un- 
less'He  be  valued 
above  all."  Au- 
gustine. 

waralngfs 
against  tlie 
exataple  of 
Scribes,  &c. 

Mk.  xli.  38,  39; 
Lu.  XX.  i5,  46. 

/  Lu.  xii.  1 ;  XX. 

45. 

g  Ma.  xii.  1  —  7; 
XV.  1  —  14;  Ne. 
vlll.  4,  8;     Mai. 

II.  7;  Is.  vlll.  20. 
h  Ac.  XV.  10. 
tEo.  11.  17—24. 
"I  know  not 
whence  this 
phrase  '  Moses' 
chair,"  is  taken. 


126 


MATTHEW. 


Chap,  xxlil.  5— iss. 


A.D.  30. 

unless  the  pulpit 
be  meant  out  of 
wh.  the  Levites 
are  said  to  have 
spoken  in  Ezra. 
Calvin. 

"Where  the  de- 
vil is  reaident, 
and  hath  his 
plough  going, 
then  away  with 
books,  and  up 
with  candles ; 
away  with  bi- 
bles, and  up  with  I 
beads;  away 
with  the  light  of 
the  Gospel,  and 
up  with  the  light 
of  candles;  yes, 
at  noonday." 
Bishop  Latimer. 

a  Ma.  Ti.  1—6,  14 

—18. 

b  <j>vKaKTripi,ov ,  the 

p.  was  a  "keep- 
sake or  remem- 
brancer of  the 
Divine  law." 
Conder. 

c  Nu.  XV.  38. 
d  Ma.  ix.  20. 
"If  the  devil  ever 
laughs,  it  must 
Vje  at  hypocrites : 
they  are  the 
greatest  dupes 
he  has.  They 
serve  him  better 
than  any  others, 
and  receive  no 
wages;  nay,  what 
is  still  more  ex- 
traordinary,they 
submit  to  great- 
er mortifications 
to  go  to  hell  than 
the  sincerest 
Christian  to  go 
to  heaven."  Col- 
ton. 

e  Ja.  lii.  1 :  1  Pe. 
V.  3;  2  Co.  1.  24< 
Jo.  xiii.  13,  14; 
Ep.  ill.  14,  15. 
"Many  people 
talk  of  a  proper 
pride,  in  which 
they  totally  ex- 
clude humility, 
and  include  all 
the  resentments 
condemned  b  y 
the  New  Testa- 
ment. There  is 
no  such  thing 
as  proper  pride. 
A  judicious  and 
reasonable  esti- 
mation of  one's 
own  character 
has  nothing  to 
do  with  it."  Ful- 
ler. 

f  Pr.  XV.  33 ;  xvl. 
18,  19;  xxlx.  23; 
1  Pe.  V.  6. 
Pope.  fr.  pappas 
and  papa,  a 
father.    Title 


self  in  his  anxiety  to  mortify  the  body;  yet  he  was  captain  of  a  slave-ship,  and 
carried  on  the  detestable  business  of  man-stealing,  until  his  conscience  became 
awakened  to  the  sense  of  his  sins.  Grievous  burdens. — "The  following,"  says  Dr. 
Thompson,  writing  of  the  Jews  inhabiting  the  town  of  Safed,  "  is  a  specimen  of  the 
penalties  enjoined  and  enforced  by  their  learned  rabbis.  A  Jew  must  not 
carry  on  the  Sabbath  even  so  much  as  a  pocket-handkerchief,  except  within  the  walls 
of  the  city.  If  there  are  no  walls,  it  follows,  according  to  their  perverse  logic, 
that  he  must  not  carry  it  at  all.  To  avoid  this  difficulty  here  in  Safed  they  resort  to 
what  they  call  Eruo.  Poles  are  set  up  at  the  ends  of  the  streets,  and  strings  stretched 
from  one  to  the  other.  This  string  represents  a  wall,  and  a  conscientious  Jew  may 
carry  his  handkerchief  anywhere  within  these  strings.  I  was  once  amused  by  a 
devout  Israelite,  who  was  walking  with  me,  on  his  Sabbath,  toward  that  grove  of 
olive  trees  on  the  north  of  the  town  where  my  tent  was  pitched.  When  we  came  to 
the  end  of  the  street,  t?ie  string  was  gone,  and  so,  by  another  fiction,  he  supposed 
that  he  was  at  liberty  to  go  on  without  reference  to  what  was  in  his  pocket,  because 
he  had  not  passed  the  walV 


5.  seen  .  .  men,"  seeking  human  applause  for  sanctity,  etc.  phylac- 
teries, pieces  of  parchment,  inscribed  with  passages  fr.  the  law,  worn  on  forehead 
and  left  arm;  in  a  literal  interpretation  of  Ex.  xiii.  16  and  Deut.  vi.  8.  The  Gk.* 
word  =  "a  safeguard."  Hence  it  might  be  superstitiously  worn  as  an  amulet,  or 
talisman,  enlarge,  herein  lay  their  sin  of  ostentation,  borders,  i-e.  fringes;* 
the  same  word  is  trans,  hem,^  the  Gk.  word  =  border  or  skirt. 

Eemenibrancers. — I.  The  Pharisee's:  a  phylactery,  but  not  a  "  safeguard"  against 
the  "pride  that  apes  humility."  With  many,  a  superstition,  as  wearing  of  a  charm. 
Is  not  the  cross,  worn  as  an  ornament,  oft.  but  a  Pharisaical  phylactery  ?  11.  The 
Christian's:  the  Lord's  Supper.  "This  do  in  remembrance,"  etc.  Even  this  may 
be  observed  unworthily. 

Phylacteries. — "Because  the  Lord  would  not  have  His  benefits  forgotten,  He 
appointed  little  books  to  be  written,  and  fastened  to  their  hands ;  the  strings  fasten- 
ing them  were  called  phylacteries,  that  is,  keepers,  keeping  them  bef.  their  ej'es 
continually,  as  some  women  do  now-a-days,  hanging  some  piece  of  the  Gospel,  for 
memory's  sake,  ab.  their  necks,  and  as  forgetful  persons  are  wont  to  tie  a  thread  ab. 
their  finger.  The  fringe  was  a  blue  silk  ribbon,  sewed  upon  the  nether  part  of  their 
garment,  hanging  down  to  the  ankle,  for  a  remembrance  of  the  commandments." 
C'hrpsostom. 

5 — 8.  rooms,  -R-  ^-  "chief  place."  greetings,  salutations  of  reverence  and 
homage.  Rabbi,  "my  master,"/*'/,  "my  great  one."  Title  of  honor  conf.  on  such 
as  has  studied  successfully  in  the  rabbinical  schools,  master,"  hence  give  not  to 
men  the  homage  due  to  Christ,  all  .  .  brethren,  have  the  same  relation  to 
ea.  other,  andto  Christ,  however  dif.  in  knowledge,  experience,  etc. 

Spiritual  and  ecclesiastical  supremacy. — Despotism  in  holy  apparel,  and  in  the 
domain  of  conscience,  doubly  concealed,  doubly  fearful,  doubly  ruinous,  doubly  im- 
potent. The  idea  of  spiritual  ambition  held  up  for  an  everlasting  warning.  Out  of 
the  humility  of  fidelity  springs  the  courage  of  freedom, 

A  strange  recognition. — A  Hindoo  and  a  New  Zealander  met  upon  the  deck  of  a 
missionary  ship.  They  had  been  converted  from  their  heathenism,  and  were  brothers 
in  Christ,  but  they  could  not  speak  to  each  other.  They  pointed  to  their  Bibles, 
shook  hands,  smiled  in  one  another's  faces,  but  that  was  all.  At  last  a  happy  thought 
occurred  to  the  Hindoo.  With  sudden  joy  he  exclaimed,  "Hallelujah!"  The  New 
Zealander,  in  delight,  cried  out,  "Amen!"  Those  two  words,  not  found  in  their 
own  heathen  tongues,  were  to  them  the  beginning  of  "  one  language  and  one  speech." 

9 — 12.  father,  a  precept  that  is  violated  by  those  who  own  a  religious  head  on 
earth  as  supreme  and  infallible;  the  word  "pope"  (meaning  "father")  is  the  very 
word  wh.  our  Lord  forbids,  neither  .  .  masters,  nor  aim  at  being  such 
without  that  title,  or  with  any  other,  exalt,  by  these,  or  any  other  unrighteous 
modes,  abased,-''  by  Divine  condemnation  and  Providence,  exalted,  HI-  by  the 
humiliation  and  glorification  of  our  Lord  Himself. 

The  true  teacher  will,  I.  Cherish  no  unworthy  ambition ;  II.  Covet  no  mere  nom- 
inal superiority;  HI.  Cultivate  a  thoroughly  fraternal  spirit;  IV.  Constantly  recog- 
nize Christ's  headship. 


Cliap.  xxiii.  13—17, 


MATTHEW, 


12T 


True  magnanimity. — When  the  late  Dr.  Lawson,  of  Selkirk,  was  in  London,  he 

was  asked  to  dine  with  a  family  where  he  was  to  meet  Dr.  H ,  a  minister  at  that 

time  in  high  popularity.     From  the  simplicity  of  his  appearance  and  manners.  Dr. 

H thought  him  a  fit  subject  for  his  wit,  and  treated  him  with  rude  freedom.     Dr. 

L felt  his  indignation  kindled,  and  thought  not  only  of  repelling  his  insolence, 

but  of  exposing  him  to  shame  on  account  of  the  spirit  he  had  manifested.  But  this 
reflection  made  him  let  him  alone: — "  London  is  the  scene  of  his  duties;  what  I  say 
may  injure  his  usefulness.  His  reflections  can  do  me  no  harm.  It  will  be  far  better 
for  me  to  gain  a  victory  over  myself  than  over  him." 

13,  14.  shut,  by  withholding  key  of  knowledge,  by  mtercepting  true  light,  by 
darkening  counsel,  by  imposition  of  impossible  observances,  go  .  .  your- 
selves, do  not  practise  your  own  precepts;  notwithstanding  your  pretence,  are 
wicked  men.  entering,  those  who  sincerely  desire  to  be  saved:  esp.  deterring 
those  who  would  follow  Christ."*  devour  .  .  houses,^  they  were  cruel  and 
avaricious.  The  unprotected  were  defrauded.  The  B.  V.  omits  v.  14.  See  Mk.  xii. 
40 ;  Lu.  XX.  47. 

Eight  woes  against  the  Pharisees. — First  and  second  w. — Spiritual  ambition. — 
Ungodly  preachers. — "  "What  greater  hypocrisy  can  there  be,  than  to  press  that  upon 
others  to  be  believed  and  done,  which  they  themselves  disbelieve  and  disobey ;  pull- 
ing down  in  their  practice  what  they  build  up  in  their  preaching ;  when  in  the  pulpit, 
preaching  so  well  that  it  is  pity  they  should  ever  come  out;  but  when  out  of  the  pul- 
pit living  so  ill  that  it  is  pity  they  should  ever  come  in."    Henry. 

A  hint  to  hinderers. — A  child  of  nine  years  old,  in  St.  Giles's,  London,  had  gone 
for  a  long  time  to  a  school,  in  which  the  children  of  Roman  Catholics  are  tauglit  by 
Protestants  to  read  the  Bible.  The  little  girl  was  taken  very  ill,  and  when  there 
seemed  no  hope  of  her  getting  better,  her  parents  sent  for  a  Popish  priest.  When 
became,  he  thus  spoke  to  her: — "Child,  you  are  in  an  awful  state;  j'ou  are  just 
going  to  die.  I  beg  you,  before  you  depart,  to  make  your  dying  request  to  your 
father  and  mother,  that  they  will  not  send  your  brothers  and  sisters  to  the  school 
that  you  went  to."  The  little  girl  raised  herself  up  in  bed,  and  said,  "My  dear  father 
and  mother,  I  make  it  my  djang  request,  that  you  will  send  my  brothers  and  sisters 
to  that  school ;  for  there  I  was  first  taught  that  I  was  a  sinner,  and  that  I  must  de- 
pend alone  upon  Jesus  Christ  for  salvation." 

15.  compass  .  .  land,  a  prov.  expres. — use  all  means,  however  bad,  out 
of  zeal  for  a  party,  proselyte,  convert,  or  rather  pervert,  twofold  .  . 
yourselves,  "Perverted  proselytes  are  commonly  the  gi-eatest  bigots :  the  scholars 
outdid  their  masters — 1.  In  fondness  for  ceremony;  2.  In  f ury  ag.  Christianity."-^ 
"As  a  false  friend  is  worse  than  an  honest  foe,  so  a  hypocritical  formalist  is  worse 
than  an  open  infidel."  Conder.  Third  woe — proselytism:  soul-winners  and  soul- 
ruiners. 

True  and  false  zeal. — Let  us  take  heed  we  do  not  sometimes  call  that  zeal  for 
God  and  His  Gospel  which  is  nothing  else  but  our  own  tempestuous  and  stormy 
passion.  True  zeal  is  a  sweet,  heavenly,  and  gentle  flame,  which  maketh  us  active 
for  God,  but  always  within  the  sphere  of  love.  It  never  calls  for  fire  from  heaven 
to  consume  those  that  difler  a  little  from  us  in  their  apprehensions.  It  is  like  that 
kind  of  lightning  (which  philosophers  speak  of)  that  melts  the  sword  within,  but 
singeth  not  the  scabbard:  it  strives  to  save  the  soul,  but  hurteth  not  the  body. 
Cudworth. 

16, 17.  blind,  and  blinding  others,  guides,  neither  in  the  way,  or  seeing 
it.  say,  making  puerile  distinctions,  casuists,  swear  .  .  temple,  as  to 
truth  of  thing  done  or  promised,  gold,  either  gilding  or  ornaments,  or  ofTerings 
in  the  ti-easurj-.  debtor,  must  observe  his  oath.  "  They  were  fools  and  blind 
not  to  know  and  see  that  no  inanimate  thing  can  witness  an  oath.''''    Alford. 

Fourth  woe — externalism.  The  work  of  man  up,  the  work  of  God  down :  the 
inward  nothing,  the  outward  everything. — The  true  oath  always  by  the  living  and 
true  God.  The  blindest  ignorance  connected  with  a  conceit  of  keenest  insight  into 
the  laws  of  the  kingdom  of  God. 

A  blind  guide. — The  foil,  conver.  is  said  to  have  taken  place  betw.  a  Rom.  Ca. 
Bishop  and  a  layman: — Layman:  "Are  we  to  read  the  Scriptures?"  Bishop: 
"No."  "If  we  read  them  with  reverence  and  awe?"  "No."  "If  they  be  read 
with  sincerity  and  humility?  "    "No."    " If  we  read  thein  with  note  and  comment  ? " 


A.D.  30. 

orig.  giv.  to  [all 
bps.  First  adopt- 
ed by  Hyginus, 
A.D.  139.  Boni- 
face III.  induced 
Phocas,  emp.  of 
the  E.,  to  limit  it 
to  prelates  of 
Rome,  A.D.  606. 
By  connivance  of 
Phocas,  the  p. 'a 
supremacy  over 
the  Christian  Ch. 
was  established. 

denunciation 
of  Scribes 
and  Phari- 
sees 

Mk.  xll.  40;  Lu. 
xi.  52;  XX.  47;  cf. 
Is.  i.  2—23;  v.  8— 
23. 

a  1  Th.  ii.  15,  16; 
Jo.  Ix.  22;  Ac.  iv. 
5—18;  Ma.  v.  19. 
6  Ex.  xxii.  22;  Ja. 
1.  27. 

"A  wretch  who, 
under  the  mask 
of  frugality, 
scarce  ever  has  a 
penny  ready  for 
the  poor,  though 
never  without 
his  hundreds 
and  his  thou- 
sands of  pounds 
ready  for  a  pur- 
chase."   South. 

This  then,  was 
the  ground  of  the 
woe ;  n  o  t  t  h  a  t 
they  zealously 
made  proselytes, 
which  was  en- 
tirely proper  if 
rightly  done,  but 
that  they  made 
them  bad  men 
like  themselves, 
yea,  doubly  as 
bad.  Jews  recog. 
two  kinds  of 
proselytes:  "p. of 
the  gate,"  who  re- 
ceive'd  the  teach- 
ing of  O.  T.,  but 
not  the  ceremo- 
nial law;  a  nd 
"p.  of  righteous- 
ness," who  con- 
formed to  whole 
law.  Jakn's  An- 
tiq..  325;  Kitto, 
Fict.  Bib.  in  loc. 

••It  it  were  only 
the  exercise  of 
the  body,  the 
moving  of  the 
lips,  the  bending 
of  the  knee,  men 
would  as  c  o  m- 
monly  step  to 
heaven  as  they 
go  to  visit  a 
friend ;  but  to 
separate  our 
thoughts  and  af- 
fections from  the 


128 


MATTHEW. 


Chap,  xzlll.  x8 — as 


world,  to  draw 
forth  all  our 
graces,  and  in- 
crease each  In  its 
proper  object, 
and  to  hold  them 
to  It  till  the  work 
prospers  in  our 
hands  this— this 
is  the  difficulty." 
Baxter. 

a  2  Ch.  iv.  1. 

6  1  S.  i.  26;   xvll. 

65. 

cGe.  xlil.  15. 

d  Ma.  V.  36. 

e  Ma.  xxlil.  16. 

/  Ma.  V.  35. 

•'Of  all  men,  a 
philosopher 
should  be  no 
swearer :  lor  an 
oath  which  is  the 
end  of  contro- 
versies in  law, 
cannot  deter- 
mine any  here, 
where  reason 
only  must  in- 
duce "  Sir  T. 
Browne. 

SrMa.  V.  34— 37. 

k  Ps.   xi.  i;    Ac. 

vli.  49. 

"An    oath    is    a 

hedge  wh  a  man 

may.  not  break." 

IVapp. 

••  If  there  are 
hypocrites  i  n 
religion,  there 
are  also  strange 
as  it  may  appear, 
hypocrites  in  im- 
piety, men  who 
make  an  osten- 
tation of  moreir- 
reiigion  than 
they  possess.  An 
ostentation  o  f 
this  nature,  the 
most  irrational 
in  the  records  of 
human  tolly, 
seems  to  lie  at 
the  root  of  pro- 
1  a  n  e  swearing. 
R.  Hall. 

i  Le.  xxvii.  30. 
This  law,  which 
seems  to  apply 
to  corn  and  fruit 
only,the  Rabbins 
extended  to 
herbs  also. 
j  Pliny  xlx.  61; 
XX.  76. 

k  "695  cwts.  In 
1858  Imported  in- 
to Britain  from 
Malta  where  it  is 
said  to  be  grown 
and  threshed  as 
desc.  by  Isaiah 
xxvlli.  25—27." 
Topics  1.  112. 
I  Ml.  vi.  8;  1  8. 
XV.  22;  Ho.  vl.  6, 
xli.  6;  Isa.  1.  11— 
16. 


"No."  "If  we  read  them  in  a  spirit  of  prayer?"  "No;  you  can  pray  without 
them.  You  know,  Farelly,  that  the  most  learned  men,  and  the  wisest  of  councils, 
have  missed  the  true  meaning  of  them,  and  how  is  it  possible  that  such  as  you  could 
expound  them?"  "My  lord,  you  must  recollect,  God  is  no  respecter  of  per- 
sons, and  that  He  is  as  willing  to  give  His  Holy  Spirit  to  the  weakest  capacity,  as  He 
is  to  the  most  talented  being  upon  earth,  if  it  is  asked  with  sincerity.  As  to  the 
reading  of  the  Bible,  if  all  the  societies  in  Dublin  were  to  cease  to-morrow,  I  am  re- 
resolved  to  read  the  Scriptures  in  spite  of  opposition."  "Then  you  are  no  Roman 
Catholic,  nor  ever  will  be  considered  as  one  belonging  to  our  communion."  So, 
then,  the  man  who  reads  his  Bible  is  no  Roman  Catholic. 

l8,  19.  altar,  of  burnt  offering."  nothing,  the  oath  is  not  binding,  gift, 
the  offering  sacrifice,  guilty,  B.V.,  a  debtor,  gift  .  .  altar,  what  is  the  gift 
without  the  altar.  "  Casuistry  cuts  asunder  the  living  relations  of  religion,  kills  its 
life,  denies  its  spirit,  and  idolizes  its  body." 

Faithful  teaching. — I.  Faithful  teachers  are  bound  to  give  faithful  delineations  of 
their  times;  H.  Faithful  delineations  of  the  most  corrupt  men  can  only  do  good  when 
given  by  the  meek  and  lowly  in  heart;  HI.  Those  who  expose  current  evils  should  be 
unimpeachable  in  their  own  lives;  lY.  The  denimciation  of  the  wicked  only  one 
side  of  Christian  mission,  and  a  strictly  preliminary  work.     I>r.  Parker. 

Ancient  oaths. — Other  beings  besides  God  are  sometimes  added  in  the  form  of 
an  oath.  Elijah  said  to  Elisha,  "As  the  Lord  liveth,  and  as  thy  soul  liveth."  The 
party  addressed  is  frequently  sworn  by,  especially  if  a  prince.*  The  Hebrews,  as 
well  as  the  Egyptians,  swore  also  by  the  head  or  the  life  of  an  absent  as  well  as  a 
present  prince.'^  Hanway  says,  that  the  most  sacred  oath  among  the  Persians  is 
"By  the  King's  head."  Aben  Ezra  asserts  that,  in  his  time  (a.d.  1170),  this  oath 
was  common  in  Egypt  under  tlie  caliphs.  Death  was  the  penalty  of  perjury.  The 
oath-taker  swore  sometimes  by  his  own  head,''  or  by  some  precious  part  of  his 
body,  as  the  eyes;  sometimes,  but  only  in  the  case  of  the  latter  Jews,  by  the  earth, 
the  heaven,  and  the  sun,  as  well  as  by  angels;  by  the  temple,«  and  even  by  parts 
of  the  temple.     They  also  swore  by  Jerusalem  as  the  holy  city.-''    Dr.  Beard. 

30 — 22.  whoso,  whatever  the  mental  reservation  by  wh.  he  thinks  to  escape 
the  obligatoriness  of  the  oath,  swear,  our  Lord  is  not  sanctioning  a  practice  that 
He  had  forbidden,^  but  is  pointing  out  the  absurdities  of  a  practice  that  was  too  pre- 
valent, altar  .  .  temple,  ea.  includes  all  pertaining  to  it.  heaven,  such 
an  appeal  would  be  nothing  if  it  were  not  understood  to  mean  an  appeal  to  God 
Himself.* 

Tlioughtless  lyrofaneness. — Are  there  any  before  me  who  are  accustomed  to  use 
God's  name  as  an  expletive,  and  to  bandy  it  as  a  bj'-word  ?  Who  employ  it  in  all 
kinds  of  conversation,  and  throw  it  about  in  every  place  ?  Perhaps  in  their  hearts 
they  consider  this  an  accomplishment !  think  it  manly  and  brave  to  swear  !  Let  me 
say,  then,  that  profaneness  is  a  brutal  vice.  He  who  indulges  in  it  is  no  gentleman. 
I  care  not  what  his  stamp  may  be  in  society.  I  care  not  what  clothes  he  wears,  or 
what  culture  he  boasts.  Despite  all  his  refinement,  the  light  and  habitual  taking  of 
God's  name  betrays  a  coarse  nature  and  a  brutal  will.  Nay,  he  tacitly  admits  that 
it  is  ungentlemanly.  He  restrains  his  oaths  in  the  presence  of  ladies;  and  he  who 
fears  not  to  rush  into  the  Chancery  of  Heaven  and  swear  by  the  Majesty  there,  is  de- 
cently observant  in  the  drawing-room  and  the  parlor.     Dr.  Chapin. 

23.  tithe,  the  tenth  part  ace.  to  law;'  of  such  trifles  as  mint  used  as  a  condi- 
ment, anise,  "  dill  "  leaves  to  flavor  soups ;  medicinally,  as  a  carminative.-''  cum- 
min, seeds  cont.  volatile  oil,  used  as  medicine  and  condiment.*  weightier,  matters 
of  greater  moral  and  spiritual  significance,  judgment  .  .  fjiith,'  better, 
"  faithfulness  "  as  opp.  to  injustice,  cruelt}',  and  want  of  fidelity  to  God  and  conscience, 
these,  great  things,     other,  the  lesser. 

Fifth  woe:  legality  in  little  things;  lawlessness  in  great.  Straining  at  gnats; 
swallowing  camels. 

.  Si-ns  of  omission. — The  last  words  that  Archbishop  Usher  was  heard  to  express, 
were,  "Lord,  forgive  my  sins;  especially  my  sins  of  omission.^' — Omission  the  sin 
of  the  lost: — "Why  is  any  man  lost  who  is  lost  ?  Is  it  because  he  did  certain  things 
which  brought  down  upon  him  righteous  retribution  ?  No ;  but  because,  having 
broken  God's  commandments,  he  omitted  to  use  God's  way  of  escape — to  go  to  Christ, 
to  believe  the  promises,  to  accept  pardon:  the  cause  of  the  final  condemnation  of 


Chap,  zzill.  44— a8. 


MATTHEW. 


129 


every  sinner  is  a  sin  of  omission.  Vaughan. — Straining  and  swallowing. — A  Nea- 
politan sliepherd  came  in  anguish  to  his  priest,  saying,  "Father,  have  mercy  on  a 
miserable  sinner  !  It  is  the  holy  season  of  Lent ;  and  while  I  was  busy  at  work,  some 
whey  spurting  from  the  cheese-press  flew  into  my  mouth,  and,  wretched  man,  I 
swallowed  it.  Free  my  distressed  conscience  from  its  agonies  by  absolving  me  from 
my  guilt ! "  "  Have  you  no  other  sins  to  confess  ? "  said  his  spiritual  guide.  "  No ; 
I  do  not  know  that  I  have  committed  any  other."  "There  are,"  said  the  priest, 
"  many  robberies  and  murders  from  time  to  time  committed  on  your  mountains,  and 
I  have  reason  to  believe  that  you  are  one  of  the  persons  concerned  in  them."  "Yes," 
he  replied,  "I am,  but  these  are  never  accounted  as  a  crime;  it  is  a  thing  practised 
by  us  all,  and  there  needs  no  confession  on  that  account." 

24.  strain  at,  lit.  strain  out,  all.  to  insects  being  strained  out  of  wine  bef. 
drinkmg;  ab.  wh.  the  Jews  were  punctilious  be.  of  law."  gnat  .  .  camel, 
prov.  express.*  Particular  ab.  little  sins,  careless  ab.  great  ones,"  "affecting  the 
greatest  dread  of  trivial  improprieties;  but  committing  the  grossest  crimes." 

The  gnat  and  the  camel. — "The  Gks.  have  a  like  prov.:  to  gargle  down  an 
image,  statue,  or  coloss. — i.e.,  make  no  bones  of  a  foul  fault  when  matters  of  less 
moment  are  much  scrupled  at.  Saul  kept  a  great  stir  ab.  eating  the  flesh  with  the 
blood,  when  he  made  nothing  of  shedding  innocent  blood.  <*  .  .  .  The  priests  made 
conscience  of  putting  the  price  of  blood  into  the  treasury, «  who  yet  made  no  con- 
science of  imbruing  their  hands  in  the  innocent  blood  of  the  Lamb  of  God."     Trapp. 

Scrupulous  pirates. — Two  noted  Greek  pirates  were  once  captured  and  condemned 
to  death  at  Malta.  It  was  observed,  that  the  beef  and  anchovies  among  the  stores 
of  a  captured  English  ship  had  alone  remained  untouched.  They  were  asked 
the  cause  of  this  singular  procedure,  and  replied,  that  it  was  the  time  of  the  great 
fast  of  their  Church.  They  would  not  commit  such  a  sin  as  tasting  fish  or 
flesh.  They  were  plundering  and  murdering  men,  women,  and  helpless  chil- 
dren, but  they  would  not  transgress  the  canons  of  their  Church  by  eating  meat 
upon  fast  day.  They  looked  to  their  strict  observance  of  these  things  as  a  merit 
for  which  God  would  grant  them  success  in  their  infamous  work.  Straining 
liquids. — The  correct  rendering  is  "strain  out."  It  was  the  custom  of  the  more 
accurate  and  stricter  Jews  to  strain  their  wine,  <fec.,  through  linen  or  gauze, 
lest  unawares  they  should  drink  down  some  little  unclean  insect  therein,  and  thus 
transgress  Lev.  xi.  20,  23,  41,  42,  just  as  the  Buddhists  do  now  in  Ceylon  and  Hin- 
dustan. A  recent  traveller  in  North  Africa  writes  in  an  unpublished  communication 
which  he  has  been  good  enough  to  send  me, — "In  a  ride  from  Tangier  to  Tetuan,  I 
observed  that  a  Moorish  soldier  who  accompanied  me,  when  he  drank,  always 
unfolded  the  end  of  his  turban,  and  placed  it  over  the  mouth  of  his  bota,  drinking 
through  the  muslin  to  strain  out  the  gnats,  whose  larvae  swarm  in  the  water  of  that 
country."     Trench. 

25,  26.  clean  .  .  outside/  Pharisees  attached  much  importance  to 
this,  extortion  .  .  excess,  "  smful  gre^^mgr,  and  sinful  ert/o?/TOe»^;  "  careful 
ab.  externals,  and  indifferent  to  essentials.?  cleanse  .  .  witliin,  of  what 
moral  benefit  is  it  to  wash  the  dish  on  the  outside,  if  that  wh.  is  put  in  it  is  the  fruit 
of  extortion,  and  partaken  of  to  a  gluttonous  excess.^  To  get  food  honestly,  and 
partake  of  it  in  moderation  with  thanksgiving,  more  accept,  to  God  than  mere 
ceremonies  of  washing,  etc.     But  these  men  devoured  widows'  houses. 

Sixth  woe:  the  outside  and  the  inside  of  the  cup  and  the  platter;  or,  the  feast 
of  the  religious  and  moral  hypocrite — 1.  In  the  outward  form,  consecrated  or 
adorned ;  2.  la  the  inner  character,  abominable  and  reprobate. 

Empty  formalism. — "  The  artist  may  mould  matter  into  forms  of  surprising 
beauty,  and  make  us  feel  their  elevating  and  purifying  influence ;  but  what  is  the 
marble  Moses  of  a  Michael  Angelo,  or  the  cold  statue  of  his  living  Christ,  compared 
to  the  embodiment  of  Jesus  in  the  sculpture  of  a  holy  life?  What  are  all  the  forms 
of  moral  beauty  in  the  Pharisee  of  religion,  compared  with  the  true  and  holy  life  of 
the  heart  of  the  devoted  Christian? "    Bp.  TJiompson. 

27,  28.  whited  sepulchres,  at  time  of  passover  the  Jews  whitened  the  tombs 
as  a  token  of  reverence,  and  that,  clearly  seen,  they  might  not  be  touched  and  com- 
municate uncleanness  to  passers-by.'  beautiful  outward,  conspicuous  among 
the  trees  on  hills  and  valleys,  within,  only  tombs  after  all.  even  .  .  ye,  fair 
in  appearance,  vile  in  reality.  All  show  and  pretence,  hypocrisy.  A  living  hand 
busy  ab.  externals ;  a  heart  dead  to  the  life  of  God. 


"Omissions,  no 
less  than  com- 
missions, are 
often  branches 
of  Injustice." 
Antoninus. 


a  Le.  xl.  20,  23, 
42;  Am.  vi.  6. 
6  The  Hindoos 
say,  "Swallowing 
an  elephant  and 
being  choked 
with  a  flea  "  The 
Rabbins  ordered 
that  those  who 
ate  a  gnat  or  fly 
should  be 
scourged  or  ex- 
communlca  ted. 
c  Ma.  xxvli.  6; 
Jo.  xviil.  28. 
dlS.  xiv.  33. 
e  Ma.  xxvli.  6. 


"The  tithing  ol 
cummin  must 
not  be  neglected; 
but  take  heed 
thou  dost  not 
neglect  the 
welghti  e  s  t 
things  of  the 
Law,  judgment, 
mercy,  and  faith; 
making  your 
preclseness  i  n 
the  less  a  blind 
for  your  horrible 
wickedness  i  n 
the  greater." 
Gurnall. 


/Mk.  vll.  4. 
(?  Lu.  xl.  38. 
7tEo.xvl.l8;Phi. 
iii.  19. 

"The  nature  of 
hypocrisy  i  s  t  o 
study  more  to 
seem  religious  in 
the  sight  of  men, 
than  to  be  reli- 
gious indeed  be- 
fore God."  Bur- 
kit  t. 

"  He  stole  the  liv- 
ery of  the  court 
of  heaven  to  serve 
the  devil  in." 


I  Lightfoot.  Nu. 
xix.  16;  Lu.  xi. 
44. 

"The  entering 
into  heaven  will 
reveal  many 
things  unknown 
on  earth.  Some 
whom  the  world 
thought  saint- 
like will  barely 
gain  admittance 
there,  and  others 
who  went  all 
their  lives  in 
doubt  and  dread, 
will  have  angelic 


130 


MATTHEW. 


Chap,  xxiii.   29—34. 


A.D.  30. 

welcome,  and  an 
abundant  en- 
trance into  the 
heavenly  k  i  n  g- 
dom  '  The  first 
shall  be  last,  and 
the  last  shall  be 
first.' "      Beecher. 


a  Thus  Herod 
maguificen  tly 
restored  the  sep- 
ulchre of  David. 
Ac.  il.  29.  See 
Josephus. 

"In  Tunis,  it  is 
usual  for  per- 
sons of  quality  to 
have  a  square 
room  with  a 
handsome  cupo- 
la erected  over 
their  graves. 
This  being  kept 
white  and  clean. 
Illustrates  the 
expression  of 
Christ,  when  He 
compares  hypo- 
crites to  white 
sepulchres,  wh. 
appear  outwai'd- 
ly  beautiful,  but 
within  are  full  of 
dead  men's 
bones  and  all 
uncleanness." 
Univ.  Hist. 

6  See  Condor,  in 
loc;  1  Th.  li.  15, 
16;  Ge.  xv.  16 
c  Ac.  Til.  51,  52; 
Lu.  xl.  40. 
"I  know  not  why 
we  should  delay 
our  tokens  of  re- 
spect to  those 
who  deserve 
them,  until  the 
heart  that  our 
sympathy  could 
have  gladdened 
has  ceased  to 
beat.  As  men 
cannot  read  the 
epitaphs  inscrib- 
ed  upon  the 
marble  that 
covers  them,  so 
the  tombs  that 
we  erect  to  virtue 
often  only  prove 
our  repentance 
that  we  neglect- 
ed It  when  with 
us."    LytUm. 


warning  to 
the  people 

d  Ac.  xlil.  1;  1  Co. 

xil.  28. 

e  Ac.  vi.  3;   1  Co. 

11  6;  xll.  8. 

/  Ac.  vll.  59;  xil. 

1.2. 

g  Ac.  V.  40;  2  Co. 

xl.  24,  25. 

fcAc.  xlll.45;He. 

xl.  37. 


Seventh  woe :  whited  sepulchres,  like  pleasant  abodes  outwardly ;  caves  of  bones, 
diffusing  death  within.     Spiritual  death,  in  the  guise  of  spiritual  bloom. 

False  appearances. — If  you  go  into  a  churchyard  some  snowy  day,  when  the 
snow  has  been  falling  thick  enough  to  cover  every  monument  and  tombstone,  how 
beautiful  and  white  does  everything  appear!  But  remove  the  snow,  dig  down  be- 
neath, and  you  find  rottenness  and  putrefaction — "dead  men's  bones,  and  all  un- 
cleanness." How  like  that  churchyard  on  such  a  day  is  the  mere  professor, — fair 
outside;  sinful,  unholy  within!  The  grass  grows  green  upon  the  sides  of  a  moun- 
tain that  holds  a  volcano  in  its  bowels.     Outhrie. 

29,  30.  build  .  .  tombs,  such  as  had  fallen  into  decay.  A  worthy  deed, 
from  a  sinful  motive,  prophets,  for  whom  they  have  thus  professed  to  have  great 
reverence,  garnish.,"  decorate,  adorn,  righteous,  that  they  might  be  thought 
to  possess  the  holiness  they  honored,  and  to  express  their  disapproval  of  their  perse- 
cutors,    say,  by  words,  as  well  as  these  pretentious  deeds. 

Posthumous  testimony  to  the  great  and  good. — I.  A  serious  charge:  1.  A  too 
late  recognition  of  goodness  that,  when  living,  was  ignored  and  persecuted;  2.  A 
pretended  veneration  of  the  characters  of  the  pious  dead;  3.  In  truth  a  signalizing 
of  their  own  goodness.  II.  A  false  defence :  I.  Their  character  belied  their  profession 
— persecutors  of  Jesus  would  hardly  have  been  defenders  of  Isaiah,  etc. ;  2.  Betrayed 
great  ignorance  of  their  own  character.  III.  A  solemn  verdict:  1.  Pronounced  guilty 
of  the  righteous  blood  shed  by  their  party;  2.  Hj-pocrites  for  pretending  a  veneration 
for  departed  worth,  while  they  persecuted  living  goodness. 

Tombs. — "  Tombs  are  the  clothes  of  the  dead:  a  grave  is  but  a  plain  suit,  and  a 
rich  monument  is  one  embroidered.  Tombs  ought,  in  some  sort,  to  be  proportioned, 
not  to  the  wealth,  but  deserts  of  the  party  interred.  Yet  may  we  see  some  rich  man 
of  mean  worth  loaden  under  a  tomb  big  enough  for  a  prince  to  bear."    Bogers. 

31 — 33.  children,  their  true  descendants,  inheriting  their  nature,  as  well  as 
their  names  and  estates,  fill  .  ,  measure,  sin  is  here  regarded  as  a  common 
store  accumulated  by  the  contributions  of  successive  generations;  *  a  point  to  be  re- 
membered when  Christ  is  spoken  of  as  taking  away  the  sin  of  the  world,  and  when 
the  benefits  of  His  death  are  said  to  be  received  by  those  who  believe  in  Him,  as  their 
Saviour,     how    .     .    escape,"  while  your  hearts  remain  corrupt. 

Eighth  woe: — Murderers  of  prophets. — Biblical  Emblems  of  Hypocrisy. 
Graves  overgrown  with  grass  (Lu.  xi.  44).  Potsherds  covered  with  silver  dross 
(Prov.  xxvi.  23).  Tares,  that  look  like  wheat  (Matt.  xiii.  38).  Wolves  in  sheep's 
clothing  (Matt.  vii.  15).  Wells  without  water  (2  Pet.  ii.  17).  Clouds  without  rain 
(Jude  12).     A  cloak  to  cover  sin  (1  Thes.  ii.  5). 

Thus  is  it  with  hypocrites;  their  worship  is  like  to  counterfeit  money,  which  is 
gilded  outwardly,  but  within  is  nothing  but  brass,  or  such  like  base  stuff',  so  that  all 
is  not  gold  that  glitters;  or  like  the  apples  which  grow  at  the  Dead  Sea  (where  some- 
time Sodom  or  Gomorrah  stood),  which  are  fair  in  color,  beautiful  in  show,  but  when 
you  come  to  touch  them,  or  to  handle  them,  they  turn  to  dust  and  cast  out  a  filthy  savor, 
more  unpleasant  to  the  nostrils  than  they  were  pleasant  before  to  the  eyes.  Atter- 
soll,  1618.  So  Calvin  says  of  the  currupt  church  in  his  day:  "Let  them,  then,  adorn 
the  images  of  the  saints  as  they  please,  witli  incense,  candles,  flowers,  and  every 
kind  of  pomp.  If  Peter  were  now  alive,  they  would  tear  him  in  pieces;  Paul  they 
would  bury  with  stones ;  and  if  Christ  Himself  were  yet  in  the  world,  they  would 
burn  Him  with  a  slow  fire."    Peloubet. 

34.  wherefore,  bee.  your  present  teachers  are  "  blind  guides"  (Jesus  now  ad- 
dresses the  people  generally.)  prophets,"^  the  p.  not  oi\\y  foretold,  but  proclaimed. 
They  preached  to  the  present,  as  well  as  were  seers  of  the  future.  As  preaching  a 
special  message  the  apostles  were  prophets,  wise,"  learned,  scribes,  well  in- 
structed in  the  Word  of  God.  kill,-''  as  Stephen,  James,  crucify,  Peter,  so  it  is 
said,     scourge,"  as  Paul,    persecute,*  as  Paul  and  Barnabas. 

Persecution.— To  persecute  Christ  in  his  saints  is  to  persecute  Christ  himself.— 
He  who  would  free  himself  fr.  the  blood  guiltiness  of  olden  times,  must  free  himself 
fr.  the  principles  wh.  created  it  then.— Ancient  guilt  finds  its  miserable  consumma- 
tion in  sure  judgment,  however  long  delayed.  The  sinner's  inherited  guilt  becomes 
his  own,  through  his  own  personal  guilt. 

Th-unk  vyith  the  blood  of  the  Saints. — According  to  the  calculation  of  some,  about 
two  hundred  thousand  suflered  death  in  seven  years,  under  Pope  Julian;  no  less  than 


Chap.  xxiU.  33—36. 


MATTHEW. 


131 


a  hundred  thousand  were  massacred  by  the  French  in  the  space  of  three  months ; 
the  Waldenses  who  perished  amounted  to  one  million;  within  thirty  years,  the 
Jesuits  destroyed  nine  hundred  thousand;  under  the  Duke  of  Alva,  thirty-six  thou- 
sand were  executed  by  the  common  hangman ;  a  hundred  and  fifty  thousand  perished 
in  the  Inquisition ;  and  a  hundred  and  fifty  thousand  by  the  Irish  massacre ;  besides 
the  vast  multitude  of  whom  the  world  could  never  be  particularly  informed,  who 
were  proscribed,  banished,  burned,  starved,  buried  alive,  smothered,  sufibcated, 
drowned,  assassinated,  chained  to  the  galleys  for  life,  or  immured  within  the  horrid 
walls  of  the  Bastile,  or  others  of  their  church  or  state  prisons.  According  to  some, 
the  whole  number  of  persons^massacred  since  the  rise  of  Papacy,  amounts  to  fifty 
millions  ! 

35.  upon  you,"  who  share  in  the  persecution  of  the  righteous,  all  .  . 
earth,  torrents  of  blood  have  run,  and  ea.  persecutor  of  ea.  age  helps  to  swell  the 
red  river;  and,  by  compassing  the  death  of  one,  shows  his  guilty  relation  to  the 
"whole  army  of  martyrs."  Abel,  the  first  martyr.*  ^acharias,  son  of 
Barachias."  There  is  a  dif.  here.  Zechariah,  the  minor  prophet,  is  called  the  son 
of  Berechiah  (Zech.  i.  1.)  But  there  is  no  record  that  he  was  a  martyr.  A  memorable 
martyrdom  is  recorded  in  2  Chron.  xxiv:  20-22,  in  which  a  prophet  named  Zachariah, 
was  stoned  "  in  the  court  of  the  house  of  the  Lord,  at  the  commandment  of  the 
king."  That  Zachariah  was,  however,  the  son  of  Jehoiada.  Still,  Jehoiada  may 
have  had  two  names,  or  he  may  have  been  the  grandfather  of  Zacharias,  and 
Barachias  have  been  his  father;  or,  as  many  think,  "the  son  of  Barachias  "  is  a 
copyist's  error,  for  it  is  not  given  in  Luke's  account.  The  Books  of  Chronicles,  in 
which  this  murder  is  recorded,  iare  the  last  in  order  in  the  Hebrew  Canon ;  and  the 
expression  "from  the  blood  o  Abel  to  the  blood  of  Zacharias,"  may  naturally  be 
understood  as  meaning  from  the  first  murder  recorded  in  the  Scripture  to  the  last. 
Cook. 

"As  the  party  of  truth  and  holiness — the  Ch.  of  God,  in  the  widest  sense,**  in- 
cludes all  believers,  in  all  ages ;  so  the  party  of  unbelief  and  wrong  has  a  spiritual 
continuity  and  and  unity,  the  ground  of  wh.  is  not  human  nature  simply. «  If  this 
be  ignored,  deep  views  of  human  nature  and  history  are  impossible.  To  reject 
Christ  is  to  choose  the  side  not  only  of  the  first  murderer,  but  of  the  first  murderer's 
master."/    Conder. 

"  Avenge,  O  Lord,  thy  slaughter'd  saints,  whose  bones 

Lie  scatter'd  on  the  Alpine  mountains  cold : 

Ev'n  them  who  kept  Thy  truth  so  pure  of  old. 
When  all  our  fathers  worshlpt  stocks  and  stones, 
Forget  not  .  in  Thy  book  record  their  groans 

Who  were  Thy  sheep,  and  in  their  ancient  fold 

Slain  by  the  bloody  Piedmontese  that  roll'd 
Mother  with  infant  down  the  rocks.    Their  moans 

The  vales  redoubled  to  the  hills,  and  they 
To  heav'n.    Their  martyr'd  blood  and  ashes  sow 

O'er  all  th'  Italian  fields,  where  still  doth  sway 
The  triple  tyrant;  that  from  these  may  grow 

A  hundred  fold,  who  having  learn'd  Thy  way 
Early  may  fly  the  Babylonian  woe." 

Milton. 

36.  come  upon,  as  a  punishment  for  their  great  rebellion  ag.  Christ,  gen- 
eration, "yet  the  judgment  was  defer,  forty  yrs.,  to  give  space  for  repentance,  until 
the  children  who  sang  Hosanna  in  the  doomed  temple  were  in  middle  life,  the  men 
who  were  then  in  their  prime  were  grey  elders,  and  the  elders  who  judged  Jesus  had 
gone  to  their  ace." 

The  doom  of  persecutors. — "  God  will  not  fail  to  punish  persecutors.  Good  for 
them,  therefore,  is  the  counsel  that  Tertullian  gave  Scapula,  a  bloody  persecutor,  '  If 
thou  wilt  not  spare  us,  yet  spare  thyself;  if  not  thyself,  yet  the  city  of  Carthage.'" 
Trapp. 

Early  persecutions. — "Oh  !  "  said  Ciesar,  "we  will  soon  root  up  this  Christianity. 
Off"  with  their  heads  ! "  The  different  governors  hastened  one  after  another  of  the 
disciples  to  death;  but  the  more  they  persecuted  them,  the  more  they  multiplied. 
The  proconsuls  had  orders  to  destroy  Christians:  the  more  they  hunted  them,  the 
more  Christians  there  were,  until,  at  last,  men  pressed  to  the  judgment-seat,  and 
asked  to  be  permitted  to  die  for  Christ.  They  invented  torments ;  they  dragged 
saints  at  the  heels  of  wild  horses;  they  laid  them  upon  red-hot  gridirons ;  they  pulled 
off"  the  skin  from  their  flesh  piece  by  piece;  they  were  sawn  asunder;  they  were 
wrapt  up  in  skins,  and  daubed  with  pitch,  and  set  in  Nero's  gardens  at  night  to  burn ; 
they  were  left  to  rot  in  dungeons;  they  were  made  a  spectacle  to  all  men  in  tlie  am- 


A.D.  so. 

"Like  the  thun- 
der-cloud, which, 
having  discharg- 
ed its  bolt  at  the 
earth,  weeps  It- 
self away — ex- 
hausts itself  in  a 
healing  shower, 
which  closes  the 
rent  it  had  made 
— so  His  pity 
commiserates, 
and  pours  itself 
forth  over  those 
whom,  in  the 
same  breath.  He 
had  felt  Himself 
called  to  re- 
buke."  Dr.  Harris. 


a  Ke.  vi.  10,  11; 
xviii.  24. 
b  1  Jo.  iil.  12. 
"With  whose 
death  beg  the 
warfare  between 
righteousness 
and  unrighteous- 
ness in  theO.T." 
Dt  Wette. 


c  Zee.  i.  1 ;  Ezr.  v. 
i.;  vi.  U. 
d  Cf.  He.  xli.  23, 
with  xi. 

e  1  Jo.  iil.  8—10; 
Jo.  vili.  44. 
/ 1  Jo.  ill.  12. 
"Persecutions 
are  beneficial  to 
the  righteous. 
They  are  a  hail 
of  precious 
stones ;  which,  it 
is  true,  rob  the 
vine  of  her 
leaves,  but  give 
her  possessor  a 
more  precious 
treasure  in- 
stead."   Arum. 


"In  obedience 
to  the  council  of 
Constance  (14-5) 
the  remains  of 
Wickliffe  were 
exhumed  and 
burnt  to  ashes, 
and  these  cast 
into  the  Swift,  a 
neigh  boring 
brook  running 
hard  by,  and 
thus  this  brook 
hath  conveyed 
his  ashes  into 
Avon ;  Avon  into 
Severn :  S  e  v  e  rn 
into  the  narrow 
seas :  they  into 
the  main  ocean. 
And  thus  the 
ashes  of  Wick- 
liffe are  the  em- 
blem of  his  doc- 
trine, wh.  now  is 
dispersed  all  the 
world  over."  T. 
Fuller,  Ch.  Hut. 
Sec.  li, 


132 


rain  of 

Jerusalem 

predicted 

a  De.  xxxll.  11, 
12;  Ps.  xvll.  8; 
xci.  i. 

b  Pr.  1.  24;  Is. 
XXX.  15;  2  Cli. 
xxxvi.  15,  16 :  Ps. 
Ixxxi.  10—14;  Je. 
vl.  16,  17 ;  XXV.  4, 
5,  7;  xlU.  10—12. 
c  Zee.  xi.  6. 
d  Ps.  cxviii.  26. 
"As the  hen  con- 
tlnueth  to  call 
her  young  ones 
If.  morning  to 
night,  and  holds 
out  her  wings  for 
shelter  to  them 
all  day  long;  so 
did  Christ  wait 
for  this  people's 
repentance  and 
conversion  for 
more  than  forty 
years  aft.  they 
had  killed  His 
prophets  and 
murdered  Him- 
self, bef .  they 
met  with  a  final 
overthrow."  Bur- 
kitt. 


overthrow  of 
the   temple 
foretold 

Mk.  xiii.  1  —13. 
Lu.  xxi.  5 — 19. 
e  Mk.  xil.  41—44 : 
Lu.  xxl.  1—4. 
/  Jo.  il.  20;  Jos. 
Ant.  XV.  11;  Wars 
V.  5. 

g  See  Mk. 
h  Titus  gave 
orders  "to  raze 
to  the  ground  the 
whole  city  and 
temple."  Jos. 
Wars.  vii.  1.  The 
Talmud  says 
that  the  E  o  m. 
general  in  obey- 
ing these  orders, 
tore  up  the  foun- 
dations of  th  e 
temple  with 
ploughshares.  Cf, 
Mlc.  ill.  12. 


sigrns  of  the 
end 

i  Mk.  xlli.  3. 

;  Ac.  1.  7;  1    TI. 

Iv.  1—3;  1  Th.  V. 

1—3. 

k  Ma.  X.  23;  xvi. 

28. 

I  Ma.  xxlli.  39. 

m  Ma.  xxiv.  14; 

^xv. 


MATTHEW. 


Chap.  xxiv.  1—3. 


phity-eatre ;  the  bears  hugged  them  to  death ;  the  lions  tore  them  to  pieces ;  the  wild 
bulls  tossed  them  upon  their  horns ;  and  yet  Christianity  spread.  All  the  swords  of 
the  iGgionaries  which  had  put  to  rout  the  armies  of  all  nations,  and  had  overcome 
the  invincible  Gaul  and  the  savage  Briton,  could  not  withstand  the  feebleness  of 
Christianity;  for  the  weakness  of  God  is  mightier  than  men.     Spurgeon. 

gy — ^g.  Jerusalem,  repetition  of  name  expressive  of  intense  love  and  grief, 
that  killest,  the  ' '  holy  city, "  hating  holiness,  how  often,  in  proof  of  wh.  teachers 
and  warnings  many,  hen  .  .  chickens,"  for  comfort,  protection,  wings, 
hiding  her  brood  fr.  the  hawk,  the  storm,  etc.  would  not,*  being  proudly  self-re- 
liant; sinfully  rebellious,  house,' the  temple,  and  also  this  city  and  land,  till, 
and  that  time  will  as  surely  come  as  the  fulfilment  of  the  prediction  ab.  the  city,  etc. 
say,''  they  themselves  would  sometime  acknowledge  Him  as  the  Messiah. 

TJie  hen  and  her  brood. — I.  "^hat  the  doomed  people  might  have  been  with  Christ, 
gathered,  etc.  A  threefold  blessing:  1.  Central  unity;  2.  Complete  satisfaction;  3. 
Safe  keeping.  II.  What  the  doomed  man  must  be  without  Christ.  Exposed  to  with- 
ering blast,  and  foul  destroyer.  III.  What  the  doomed  men  must  ascribe  to  them- 
selves in  all  their  mystery.  Self-loathing;  self-crimination;  self-denunciation,  "I 
would,  but  ye  would  not."     Thomas. 

"  Hoio  often."  I  never  yet  visited  a  man  upon  a  sick-bed — I  never  talked  with  a 
single  person  in  any  of  those  moments  which  unlock  the  breast,  and  set  it  free  to 
speak  its  secrets — that  I  did  not  receive  this  confession:  "I  have  been  conscious  all 
my  life  of  the  inward  striving,  and  the  oft-repeated  calls  of  God  in  my  soul."  Some- 
times, doubtless,  those  calls  fall  louder  and  deeper  upon  the  spiritual  ear  than  at 
other  times.  They  lie  thickest,  I  believe,  in  early  life.  It  is  when  we  lie  down ;  it  is 
when  we  rise  up ;  it  is  when  we  sit  in  the  house ;  it  is  when  we  are  walking  by  the 
way.  Perhaps  not  a  room  in  which  we  have  ever  laid  down  to  sleep ;  perhaps  not  a 
church  into  which  we  have  ever  entered,  even  with  careless  foot;  perhaps  not  a  sin 
which  we  ever  deliberately  went  and  did;  perhaps  not  an  incident  for  weal  or  woe 
that  lies  on  the  chequered  path  of  life,  but  there  was  something  there  which  swelled 
that  "  how  often  ? "     Vaughan. 


CHAPTER  THE  TWENTY-FOURTH. 

I  2.  went  out,  finally  leaving  (and  noting  the  widow  casting  her  mite  into  the 
treasury*'),  disciples,  prob.  finding  it  a  hard  saying  that  such  an  edifice  should  be 
destroyed,  buildings,  uot  only  magnificent,  but  so  new  ;•''  Herod  having  restored 
it  not  long  since.  They  pointed  also  to  the  individual  stones.s  see  .  .  things. 
He  gives  them  to  understand  that  He  has  noted  all  they  desire  Him  to  see,  and  would 
have  them  see  also.* 

The  desecrated  temj)le. — I.  A  house  of  men,  forsaken  of  God;  11.  A  house  of  des- 
olation, forsaken  of  the  Spirit;  III.  A  house  of  misery  and  death,  forsaken  of  Christ. 
The  departure  of  Christ  fr.  the  temple  of  the  Jetvs.—I.  The  close  of  a  mournful  past; 
II.  The  sign  of  a  miserable  present;  HI.  The  token  of  a  sad  futurity.     Lange. 

Judgment  of  Jei-tisalem  and  the  ti'orld.—ln  this  chapter  the  accounts  of  the 
destruction  of  Jerusalem,  and  of  the  "end  "  of  the  world  are  so  interwoven,  that  it  is 
not  easy  to  distinguish  between  them.  Many  people  have  been  puzzled  because  they 
could  not  draw  the  line  of  demarcation  arbitrarily,  and  say  where  the  division  was. 
But  the  best  way  of  looking  at  the  passage  is  to  regard  it  as  not  confused— as  one 
narrative,  not  two.  The  destruction  of  Jerusalem  and  the  end  of  the  world  are  here 
considered  as  one  event.  We  who  live  in  the  present  dispensation  are  they  "  upon 
whom  the  ends  of  the  world  are  come."  The  narrative  is  of  one  thing  in  two  parts; 
one  tale  told  in  two  chapters;  one  drama  in  two  acts.  This  is  why  it  looks  like  two 
accounts.     Oodet. 

3.  disciples,  four  of  them.''  when,  he  had  already  stated  the  time  slXi- 
\^roximsLte\y—"  this  generation."  what  .  .  sign,-' predicted  events  were  oft. 
heralded  by  signs,  coming,  this  coming  had  been  mentioned,*  and  is  dif.  fr.  what 
our  Lord  has  just  predicted,'  and  to  wh.  they  prob.  alluded,  end  .  .  world, 
"the  disc,  supposed  the  dest.  of  the  temple,  the  coming  of  Christ,  and  the  end  of 
the  age,  would  coincide."     But  He  speaks  of  another  end.'" 

Sun-set  meditations.— \.  Theday  that  was  departing;  day  of  Israel's  greatness;  1. 
Marred  by  national  sins,  persecutions  of  the  good:  2.  Signalized  by  many  teachers, 


Ciiap.  xxlv.  4—8. 


MAI'l'MEW. 


133 


providences,  etc. ;  3.  Lengthened  by  divine  mercy  beyond  all  human  desert.  II. 
The  night  that  was  coming:  of  1.  Divine  .retribution  and  judgment;  2.  Of  great 
national  and  personal  calamity.  III.  The  morning  that  should  follow.  The  sun 
would  rise  again.  The  day  of  Gospel  ministration  illumined  by  "the  light  of  the 
world." 

EM  of  the  loorld. — The  cool  night  arrived,  and,  about  half-past  eight,  I  was 
lying  half  asleep.  I  fancied  I  heard  a  rumbling  like  distant  thunder.  I  had  not 
heard  such  a  sound  for  months;  but  a  low,  uninterrupted  roll  appeared  to  increase 
in  volume,  although  far  distant.  Hardly  had  I  raised  my  head  to  listen  more  atten- 
tively, when  a  confusion  of  voices  arose  from  the  Arab's  camp  with  a  sound  of  many 
feet;  and,  in  a  few  minutes,  they  rushed  into  my  camp,  shouting  to  my  men  in  the 
darkness,  "Mbahr!  El  bahr!  "  "  The  river,  the  river!"  We  were  up  in  an  instant; 
and  my  interpreter,  Mahomed,  in  a  state  of  confusion,  explained  that  the  river  was 
coming  down,  and  that  the  supposed  distant  thunder  was  the  roar  of  the  approach- 
ing water.  Many  of  the  people  were  asleep  on  the  clean  sand  of  the  river's  bed: 
these  were  awakened  by  the  Arabs,  who  rushed  down  the  steep  bank  to  save  the 
skulls  of  my  two  hippopotami  that  were  exposed  to  dry.  Hardly  had  they  descended, 
when  the  sound  of  the  river  in  the  darkness  beneath  told  us  that  the  water  had 
arrived;  and  the  men  had  just  sufficient  time  to  drag  their  heavy  burdens  up  the 
bank.  All  was  darkness  and  confusion ;  everybody  was  talking,  and  no  one  listen- 
ing: but  the  great  event  had  occurred, — the  river  had  arrived  "like  a  thief  in  the 
night,"  as  it  is  said  the  end  of  the  world  shall  come.     Baker. 

4,5.  deceive,  R-V.  "lead  you  astray."  many  .  .  come,'  their  very 
coming  an  evidence  that  a  Messiah  was  looked  for,  and  that  men  were  dissatistied 
with  their  present  guides.  Such  deceivers  have  been  coming  ever  since,  and  the  cry 
is  still — they  come!    I    .     .     Christ,  «^|J.,  prob.,  to  Jewish  mock-messiahs.'' 

AnU-CIiristianity  the  shadorv  of  Christianity. — I.  The  kingdom  of  evil  among 
men  goes  on  side  by  side  with  the  kingdom  of  God,  and  takes  the  form  of  a  per- 
version and  distortion  of  the  principles  of  that  kingdom ;  II.  The  kingdom  of  God 
develops  itself  in  opp.  to  the  k.  of  darkness,  and  the  one  becomes  mature  in  conflict 
with  the  other;  III.  Pseudo-Christianity  and  anti-Christianity  are,  in  their  ground, 
one.     Lange. 

6 — 8.  wars,  as  betw.  Jews  and  Samaritans,*  murder  of  50,000  Jews  in 
Babylonia'*  (ab.  a.d.  40).  nitnours,  "  the  three  threats  of  war  against  the  Jews  by 
Caligula,  Claudius,  and  Nero."  famines*,  many  are  named  by  historians. 
"Under  Claudius  alone  there  were  four  severe  famines  in  Palestine,  Greece,  and 
Rome."-''  pestilence,  there  was  a  plague  (a.d.  66.)  wh.  swept  ofl  30,000  in  Rome  in 
a  single  autumn. ff  earthquakes  .  .  places,  Asia  Minor,  a.d.  60;  Campania, 
A.D.  63;  in  Crete,  under  Claudius;  in  Phrygia,  at  Apamea,  Laodicea,  Judea. 
sorrows,  H-V-  "travail." 

Premonitions. — I.  Ecclesiastical  woes — false  Christs,  chiliast  deceivers  of  all 
kinds ;  II.  Political  woes — near  and  distant  wars ;  III.  National  woes — downfall  and 
destruction  of  peoples  and  empires ;  IV;  Woes  of  nature — crises  in  the  air,  and  on 
the  land;  famines,  pestilences,  distress  of  human  life,  earthquakes;  V.  Woes  of  the 
abyss — persecution  and  apostacy ;  VI.  All  these  woes,  pangs  of  birth — all  must  sub- 
serve the  preaching  of  the  Gospel  and  the  spread  of  the  kingdom  of  God  among  the 
nations.     Lange. 

Horrors  of  loar. — At  Austerlitz,  there  fell  30,000;  at  Eylau,  60,000;  at  Waterloo 
and  Quatre  Bras,  one  engagement,  70,000;  at  Borodino,  80,000;  at  Fontenoy, 
100,000;  at  Yarmouth,  150,000.  Still  greater  was  the  carnage  in  ancient  times. 
Marius  slew,  in  one  battle,  140,000  Gauls,  and  in  another,  290,000.  In  the  battle 
of  Issus,  between  Alexander  and  Darius,  110,000  were  slain,  in  that  of  Arbela, 
300,000.  Julius  Ccesar  once  annihilated  an  army  of  363,000  Helvetians;  in  a  battle 
with  the  Usipetes,  he  slew  400,000;  and,  on  another  occasion,  he  massacred  more 
than  430,000  Germans,  who  "had  crossed  the  Rhine,  with  their  herds,  and  flocks,  and 
little  ones,  in  quest  of  new  settlements."  The  magnitude  of  the  Divine  plan  indi- 
cates the  end  of  the  world  as  far  distant. — The  natural  impression  made,  perhaps, 
on  all  unbiassed  readers  is,  that  in  the  Bible  there  are  vast  beginnings,  which  require 
proportionate  conclusions,  even  in  the  present  life.  There  are  germs  which  were 
never  meant  to  be  develoi)ed  in  the  stunted  shrub,  but  in  the  spreading  oak.  There 
are  springs,  in  tracing  which  we  cannot  stop  short  at  the  brook  or  even  at  the  river, 
but  are  hurried  on,  as  if  against  our  will,  to  the  lake,  the  estuary,  and  the  ocean. 


End  of  the  world: — 
'•To  thousands 
this  Is  no  fiction 
— no  illusion  of 
a  n  over-heated 
imagination. 
To-day,  to-mor- 
row, every  day,  to 
thousands,  the 
end  of  the  world 
is  close  at  hand. 
And  why  should 
we  fear  It  ?  Wo 
walk  here,  as  it 
were,  in  the 
crypts  of  life :  at 
times,  from  the 
great  cathedral 
above  us,  we  can 
hear  the  organ 
and  the  chanting 
of  the  choir:  we 
see  the  light 
stream  through 
the  open  door, 
when  some 
friend  goes  up 
before  us :  and 
shall  we  fear  to 
mount  the  nar- 
row staircase  of 
the  grave,  that 
leads  us  out  of 
this  tmcertaln 
twilight  into  the 
serene  mansions 
of  the  life  eter- 
nal?" Longfellow. 

warning 

against 

deceivers 

a  Ac.  XX.  29,  30: 
2  Co.  xi.  13—15: 
2  Pe.  ii.  1 ;  1  Jo, 
ii.  9;  iv.  1;  1  Ti. 
iv.  1—3;  2  Th.  ii. 
6;  Ac.  V.  36,  37. 
6   Jo.  X.  8;  V.  43; 

1  Jo.  ii.  18;  Iv.  8; 

2  Jo.  7. 


•war,  pesti- 
lence, &c. 

c  Jos.  Ant.  XX.  6. 
"  Christians  ra- 
ther bear  of  wars 
than  take  part  in 
them."  Bengel. 
d  Jos.  Ant.  xvlii. 
9,9. 

e  Ac.  xl.  28 ;  Jos. 
Ant.  XX.  2,  6; 
Wars  iv.  4,  5. 
f  Slier,  Words  of 
Jeius,  iii.  257. 
g  Tacitus  Annal. 
xvl.  13. 

"  It  is  against 
the  mind  of 
Christ,  that  his 
people  should 
have  troubled 
hearts  even  in 
tro  ublous 
times."  Henry. 
"The  Rabbins 
speak  of  the  evils 
preceding  Mes- 
siah's advent,  as 
His  birth-pangs." 
OUhaiisen. 


134 


MATTHEW. 


Chap.  xxiv.  9— 13- 


"When  we  flght 
more  against 
ourselves,  and 
less  against  God, 
we  shall  cease 
fighting  against 
one  another." 
Anon. 

persectttion 

o  Jo.  XV.  19,  20 ;  1 
Pe.  Iv.  16;  Ma. 
si.  6;  Ke.  il.  13, 
thus  Tacitus  An- 
nal.  XV.  44,  speaks 
of  Christians  as  a 
class  of  men 
hated  on  ace.  of 
their  crimes 
"Chris  tianos, 
genus  hominuin 
ob  flagitia  Invl- 

803." 

h  Ac.  XX.  29. 
"It  is  the  nature 
of  the  human 
disposition  t  o 
hate  him  whom 
you  have  in- 
jured."   Tacitus. 

"Do  they  cast  us 
out  of  the  city? 
They cannot  cast 
us  out  of  that 
which  is  in  the 
heavens.  If  they 
who  hate  us 
could  do  this, 
they  would  be 
doing  something 
real  against  us. 
So  long,  however, 
as  they  cannot 
do  this,  they  are 
hut  pelting  us 
with  drops  of 
water,  or  strik- 
ing us  with  the 
wind."  Gregory 
Naziamen. 

deception 
and  declen- 
sion 

c  2  Jo.  7,  Ac.  XX. 

29,  30;  2  Pe.  11.  1. 

d  Ac.  V.  36. 

e  Jos.  Ant.  xx.  6, 

1. 

/  Ibid.  XX.  8,  5. 

(J  Jos.  Wars  11.  8,  9. 

"A  Christian 

never  falls  asleep 

In  the  fire,  or  in 

the    water,    but 

grows  drowsy  in 

the  sunshine." 

Berridge. 

perseverance 

A2  Th.  1.  4;  2Ti. 
11.  3 ;  Iv.  5 ;  Ja.  v. 
11 :  1  Pe.  11.  19. 
i  He.  Hi.  14;   vl. 
11 ;  X.  23—39. 
j  Lu.  xxl.  28,  31. 
"To    suffer    for 
the  sake  of   the 


Every  such  reader  of  the  Bible  feels  that  it  conducts  him  to  the  threshold  of  a 
mighty  pile,  and  opens  many  doors,  through  which  he  gets  a  distant  glimpse  of  long- 
drawn  aisles,  vast  halls,  and  endless  passages ;  and  how  can  he  believe  that  this 
glimpse  is  the  last  that  he  shall  see,  and  that  the  edifice  itself  is  to  be  razed  before  he 
steps  across  the  thi-eshold  ?    J.  A.  Alexander. 

9,  10.  to  be  afflicted,  H.  V.  "unto  tribulation."  kill,  it  was  once  a  crime, 
in  the  eye  of  the  law,  to  be  a  Christian,  hated,"  as  the  world  ever  hates  the  good: 
many  slanderous  reports  also  were  circulated  ab.  them,  esp.  by  the  Jews;  such  as, 
that  they  were  Atheists  and  devourers  of  children!  of  all  nations,  our  Lord  is 
looking  out  far  beyond  the  little  circle  of  disciples  around  Him.  many  .  .  of- 
fended, to  persecution  fr.  without  will  be  added  apostacy  within  the  Church, 
betray,  and  even  creep  into  the  Ch.  for  that  purpose,  wolves  in  sheep's  clothing.* 

TJie  first  ten  persecutions. — The  first  was  under  the  Emperor  Nero,  thirty-one 
years  after  our  Lord's  Ascension.  Multitudes  were  apprehended;  they  were  covered 
by  the  skins  of  wild  beasts,  torn  to  pieces  by  devouring  dogs;  fastened  to  crosses, 
wrapt  up  in  combustible  garments  that,  when  the  daylight  failed,  they  might,  like 
torches,  serve  to  dispel  the  gloom  of  night.  For  this  tragical  scene  Nero  lent  his 
own  gardens.  The  second  was  under  Domitian,  in  the  year  95,  and  40,000  are  sup- 
posed to  have  perished.  The  third  began  in  the  third  year  of  Trajan,  in  the  j^ear  100, 
The  fourth  was  under  Antoninus.  The  fifth  began  in  tlie  year  127,  under  Severus, 
when  great  cruelties  were  committed.  The  sixth  began  in  the  reign  of  Maximus, 
in  235-7.  The  seventh,  which  was  the  most  dreadful  ever  known,  began 
in  250,  under  the  Emperor  Decius.  The  eighth  began  in  257,  under  Valerian. 
The  ninth  was  under  Aurelian,  in  274.  The  tenth  began  in  the  nineteenth 
year  of  Diocletian,  in  303.  In  this  dreadful  persecution,  which  lasted  ten  years, 
houses  tilled  with  Christians  were  set  on  fire,  and  whole  droves  were  twisted 
together  with  ropes  and  cast  into  the  sea.  It  is  related  that  17,000  were  slain  in  one 
month.  In  this  fiery  persecution  it  is  believed  that  not  less  than  144,000  Christians 
died  by  violence,  besides  700,000  that  died  through  the  banishments,  or  the  public 
works  to  which  they  were  condemned.    Dr.  Beaumont. 

II,  12.  false  propbets,"  such  as  Theudas<^  (a.d.  45),  whom  Cuspius  Fadus, 
Gov.  of  Judaea,  ca])tured  and  beheaded :«  there  were  many  impostors  in  the  time  of 
Felix  also.-''  Manahem  (a.d.  66),  a  s.  of  Judas  of  Galilee,  assumed  the  title  of  K.  of 
Jerusalem.?  iniquity,  lawlessness;  theopp.  of  love,  love,  spiritual  and  natural. 
of  many,  B.V,  "of  the  many,"  the  great  body,  cold,  at  a  time  too  when  love 
was  most  needed — love  to  Christ,  to  keep  one  true  in  trying  times;  love  to  man,  to 
comfort  and  protect  the  persecuted. 

Love  waxing  cold. — "  The  world,  saith  Ludolfus,  hath  been  once  destroyed  with 
water  for  the  heat  of  lust,  and  shall  be  again  with  fire  for  the  coldness  of  love." 
Latimer  saw  so  much  of  lack  of  love  to  God  and  goodness  in  his  time,  that  he 
thought  verily  doomsday  was  then  just  at  hand."     Trapp. 

Cure  of  lukeu'armness. — A  gentleman,  who  for  many  years  has  been  engulfed  in 
the  cares  of  trade,  and  in  a  measure  yielded  to  its  temptations,  remarked,  "I  have 
tried  for  twenty  years  to  be  a  half-way  Christian,  and  find  it  is  impossible;  we  must 
be  at  one  or  the  other  extreme.  And  as  for  myself,  I  am  determined  hereafter  to 
do  my  whole  duty,  and  be  a  complete  Christian."  Temptatio7is  of  the  early  Christians 
to  apostasy. — There  was  always,  in  the  converts  of  Jerusalem,  a  strong  temptation 
towards  a  relapse  into  Judaism;  and  in  those  disturbed  times  which  preceded  the 
fall,  any  man  with  Jewish  blood  in  his  veins,  with  the  traditional  Jewish  temper,  the 
ancestral  beliefs,  the  intense  love  lor  his  nation  and  people,  must  have  been  hard 
beset.  All  patriotic  instincts,  all  th.  the  Jew  most  cherished  must  have  drawn  the 
convert  to  turn  back.  It  was  by  endurances,  and  self-denial  of  no  ordinary  kind  th. 
these  early  Jewish  Christians  maintained  their  steadfastness.  Only  a  mighty  faith 
in  Christ  could  have  held  them  to  their  fidelity.     Dean  Kitchen. 

13.  endure,*  a  man  to  be  tested  by  his  power  for  bearing,  as  well  as  doing, 
the  will  of  God.  Many  a  warrior  who  is  brave  in  battle,  succumbs  on  the  march,  or 
fails  as  a  sentinel,  to  .  .  end,  of  trials,  even  though  they  only  end  with  life. 
saved,'  fr.  the  contempt  that  visits  the  faint-hearted;  fr.  the  scorn  that  awaits  the 
apostate;  fr.  spiritual  damage  in  suffering;  fr.  the  fate  reserved  for  the  ungodly 
hereafter  (and  the  disc,  were  saved  when  the  city  was  destroyed^). 

Enduring  and  its  results.— I.  Past  fidelity  will  not  suflflce ;  IL  Past  fidelity  arms  the 
soul  with  moral  force  for  present  perseverance;    III.    Continuance  in  well-doing, 


Chap.  xxiv.  14—18. 


MATTHEfi'. 


135 


while  it  conserves  the  results  of  past  effort,  is  maintained  by  due  attention  to  the 
present,  and  each  succeeding  moment  as  it  becomes  present ;  IV.  Continued  fidelity 
shall  be  recompensed. 

The  honor  of  endurance. — "  There  lies  a  ship  out  in  the  stream!  It  is  beautiful 
in  all  its  lines.  It  has  swung  out  from  the  pier,  and  is  lying  at  anchor  yonder;  and 
men,  as  they  cross  the  river  on  the  ferry-boats,  stand,  and  look  at  it,  and  admire  it; 
and  it  deserves  admiration.  But  it  has  never  been  out  of  port:  there  it  stands, 
green,  new,  untried;  and  yet  everybody  thinks  it  is  beautiful.  It  is  like  childhood, 
which  everybody  thinks  is  beautiful,  or  ought  to  be.  There  comes  up  the  bay,  and 
is  making  towards  the  navy-yard,  another  ship.  It  is  an  old  ship-of-war.  It  has 
been  in  both  oceans,  and  has  been  round  the  world  many  times.  It  has  given  and 
taken  thunder-blows  under  the  flag  of  its  country.  It  is  the  old  '  Constitution,'  we 
will  suppose.  She  anchors  at  the  navy-yard.  See  how  men  throng  the  cars,  and 
go  to  the  navj'-yard,  to  get  a  sight  of  her!  See  how  the  sailors  stand  upon  the 
deck,  and  gaze  upon  her!  Some  of  them,  perchance,  have  been  in  her,  and  to  them 
she  is  thrice  handsomer  than  any  new  vessel.  This  old  war-beaten  ship,  that  carries 
the  memory  of  many  memorable  campaigns,  lies  there;  and  they  look  at  its 
breached  bow,  its  shattered  rigging,  its  coarse  and  rude  lines,  its  dingy  sides, 
which  seem  long  since  to  have  parted  company  with  paint ;  and  every  one  of  them 
feels,  if  he  is  a  true  patriot,  '  God  bless  you,  old  thing !    God  bless  you ! '"    Beech  er. 

14.  gospel,  good  news  fr.  heaven  of  peace,  and  reconciliation,  and  eternal 
salvation  to  be  published — so  great  is  the  love  of  God — in  a  world  moistened  with 
tears  and  blood!  all  .  .  world,  for  "  all  the  world  "  needs  the  Gospel.  Uni- 
versal need  and  universal  remedy,  witness,  to  the  truth  and  mercy  of  Jesus;  to 
the  wisdom,  love,  and  power  of  the  Father,  then,  not  till  then,  end,  of  this  dis- 
pensation, and  of  the  world. 

Hie  gospel  of  the  kingdom. — I.  The  King  is  our  Lord  Jesus  Christ.  II.  The 
seat  of  this  kingdom  is  the  soul.  II.  The  spirit  of  this  kingdom  is  wise  and  benefi- 
cent and  holy.  Every  kingdom  has  its  peculiar  character.  IV.  The  progress  of  this 
kingdom  is  unostentatious;  irresistible,  yet  noiseless,  like  many  of  the  mightier 
forces  in  nature.  IV.  The  boundaries  of  this  kingdom  are  the  boundaries  of  the 
dwellings  of  humankind.     J.  Burns. 

The  Gospel  universally  adapted. — The  Gospel  is  a  plant  which  is  not  aflfected  by 
earthly  changes.  It  is  the  same  in  the  temperate  as  in  the  torrid  zone,  and  as  in  the 
frigid.  It  does  not  seem  to  be  scorched  by  heats,  or  benumbed  by  cold.  Age  does 
not  diminish  the  freshness  of  its  bloom ;  soil  does  not  affect  its  nature ;  climate  does 
not  modify  its  peculiar  properties.  Among  the  frost-bound  latitudes  of  North 
America,  and  the  burning  sands  of  Africa,  or  the  fertile  plains  of  India,  we  find  it 
still  shooting  up  the  same  plant  of  renown,  the  same  vine  of  the  Lord's  right-hand 
planting,  the  same  "tree  of  life,"  raised  up  from  the  beginning  of  time,  "whose 
leaves  were  for  the  healing  of  the  nations,"  and  under  which  all  kindreds  and  tribes 
and  tongues  and  people  shall  one  day  rejoice,  when  privileged  to  take  shelter  under 
its  all-covering  shade,  and  draw  refreshing  nourishment  from  its  perennial  fruits. 
Dr.  Buff. 

15 — 18.  abomination,  word  used  to  sig.  an  idol."  The  Jews  app.  it  to  the  idol 
set  up  in  the  temple  by  Antiochus  Epiphanes  :*  our  Lord,  therefore,  would  be  under- 
stood to  ref.  to  an  idolatrous  power,  conquering,  polluting,  desolating.  The  Rom. 
standards  were  an  abomination  to  the  Jews,  who  regarded  them  as  idols,  fr.  the  fact 
that  divinity  was  attr.  to  them  by  the  Rom.  flee,  the  Christians  in  Judaea  and 
Jerusalem  fled  to  Pella,  a  city  beyond  Jordan,  and  escaped.^  house-top,  wh.  were 
flat  and  surrounded  with  a  parapet,  come  down  .  .  house,  but  clescending 
the  outside  stairway,  flee  at  once,  return  .  .  clothes,  no  time  to  save  any- 
thing but  life."* 

Life  the  most  valuable  of  present  possessions. — I.  The  direct  gift  of  God;*  II. 
Capable  of  being  and  doing  so  much;  III.  A  time  for  securing  a  meetuess  for  life 
eternal. 

Life  under  Bivine  care. — One  day,  a  friend  mentioned  to  Dr.  Gill  the  remark 
of  Dr.  Halley,  that  close  study  preserves  a  man's  life  by  keeping  him  out  of  harm's 
way.  Shortly  after,  just  as  Dr.  Gill  left  his  study  to  preach,  a  chimney  was  blown 
down,  crushing  the  writing-table  where  he  had  been  sitting  a  few  moments  before. 
The  doctor  remarked,"  A  man  may  come  to  danger  and  harm  in  the  closet  as  well 


truth  Is  a  benefit 
(1  Pe.  ii.  19,  20)." 
Osiander. 

"When  Diogenes 
had  spent  the 
greater  part  of 
his  life  in  ob- 
serving the  most 
extreme  and 
scrupulous  self- 
denial,  and  was 
now  verging  on 
90  years  of  age, 
one  of  his  friends 
reco  m  m  e  n  d  e  d 
him  to  indulge 
himself  a  little. 
'What,'  said  he, 
'would  you  have 
me  quit  the  race 
close  by  the 
goal?'  What  an 
instructive  les- 
son to  the  Chris- 
tian ! "    L. 

a  preached 
gospel  the 
great  sigrn 

"See  what  vital- 
ity the  Gospel 
has !  Plunge  her 
under  the  wave, 
and  she  rises  the 
purer  from  her 
washing;  thrust 
her  in  the  fire, 
and  she  comes 
out  the  more 
bright  for  her 
burning:  cut  her 
in  sunder,  and 
each  piece  shall 
make  another 
church ;  behead 
her,  and,  like  the 
hydra  of  old.  she 
shall  have  a  hun- 
dred heads  for 
every  one  you  cut 
away.  She  can- 
not die,  she  must 
live :  for  she  has 
the  power  of  God 
within  her." 
Spurgeon. 

abotnination 
of  desolation 

Mk.  xiu.  14—37; 
Lu.  xxi.  20—36. 
a  IK.  xl.  5,  7. 
Abomination,  ex- 
treme    hatred. 
Abo  m  i  n  a  t  e,  to 
turn  from,  as  omi- 
nous. L.  abominor, 
abom  inatu  s — ab, 
from,  omen,  omin- 
is,  a  portent. 
Desolate,  to  make 
solitary.    L.  desolo, 
desolatus — de,  I  n  - 
tensive,  and  solo, 
to  make  alone,'-- 
solus,  alone, 
b  1  Mac.  i.  64. 
c    Eusebius,    Eccl 
Hist.  Hi.  5. 
d  Job  11.  4. 
«  Ge.  11.  7. 


136 


MATTHEW. 


Chap.  xziv.  19—23. 


A.D.  30. 


a  Lu.  xslll.  29. 
The  siege  of  J. 
began  April  15; 
templewas  burn- 
ed Aug.  5;  city 
taken  Aug.  31, 
(A.D.  70).  Jos. 
Wars  V.  3,  1:  vi. 
5,  10 ;  Ordo  Sacu- 
lorum  544. 


All  ace .  agree 
that  the  mortal- 
ity among  young 
children  at  the 
siege  of  Paris 
was  very  great. 
Hard  times  when 
mothers  saw 
their  children 
wasting  away  for 
lack  of  proper 
food  and 

warmth. 


••To  fear  the 
worst,  oft  cures 
the  w  o  r  8  t." 
Shakespeare. 


"They  are  in  a 
sad  condition, 
upon  whom 
those  evils  fall 
which  they  never 
feared;  when 
troubles  come, 
they  go  nearest 
their  hearts,  who 
have  put  them 
farthest  oft  be- 
fore they  come." 
Caryl. 


b  1  Th.  11. 16;  He. 
X.  26  —  29;  Zee. 
xiv.  2,  3. 
c  Josephus,  Siege 
of  J.  A.D.  70,  time 
of  Passover,  wh. 
nearly  all  males 
In  kingdom  were 
in  J.  1,100,000 
killed  in  city, 
250,000  in  coun- 
t  r  y  round. 
"Women  ate  their 
children  in  the 
famine,  97,000 
carried  cap.  of 
whom  11,000  per- 
ished fr.  want. 
Sacred  vessels 
borne  as  trophies 
in  triumph  of 
Titus,  and  their 
forma  still  seen 
In  bas-relief  on 
Arch  of  Titus  at 
Rome.  Medal 
struck  by  order 
o  f  Vespasian, 
with  legend 
Judaa  Capta.  and 
fig.  of  disconso- 
late female  sit- 


as  on  the  highwaj',   if  he  be  not  protected  bj'  the  special  care  of  Divine  Provi- 
dence." 

19,  ao.  child  .  .  suck,  children,  among  God's  greatest  blessings,  often  a 
a  source  of  great  trial  and  anxiety.  The  gi'eat  calamity  was  shared  by  pious 
women."  pray,  "Thus  they  did  pray,  and  their  flight  was  not  in  the  winter." 
Crit.  Eng.  Test,  winter,  cold,  bad  roads,  short  days,  scarcity  of  provisions. 
Sabbath-day,  it  would  be  lawful,  but  some  not  thinking  so  would  be  in  extra 
peril  fr.  hatred  of  Sabbath  by  the  heathen.  How  oft.  since  has  the  Sabbath  been 
desecrated  by  the  wars  of  Christian  nations. 

Blessings  turned  into  trials. — I.  This  is  the  case  with  all  God's  gifts — sin  spoils 
all ;  II.  Especially  painful  in  case  of  things  dearest — home,  children ;  III.  War  not 
the  only  means  of  eflecting  the  change;  what  intemperance,  etc.,  may  make  of  our 
children. 

Paris  Relief  Committee. — Most  striking  of  all  applicants  was  a  pale,  distin- 
guished-looking young  French  woman,  with  wavy  golden  hair.  Had  gone  through 
the  Meary  siege-time  alone  with  her  baby,  not  having  heard  of  her  husb.  for  six 
months.  She  held  out  her  food  ticket,  and  then  suddenly  with  half-choked  voice, 
rapidly  said,  "If  I  can  get  to  Belgium  with  my  child,  I  shall  find  friends  who  will  aid 
me;  can  you  pay  the  cost  of  my  journey  ?"  The  poor  broken  creature  stood  still, 
looking  at  the  floor;  the  muscles  of  her  throat  were  working  convulsively;  her  lips 
grew  white  with  contraction ;  evidently  she  was  undergoing  the  most  desperate  strain. 
For  a  minute  she  held  out  bravely ;  but  the  effort  was  too  much  for  her  strength,  and 
she  burst  into  tears.  She  was  told  she  should  have  the  money.  Her  pluck  was  won- 
derful, but  she  could  not  vanquish  her  sobs.  She  tried  to  utter  thanks,  but  the 
words  could  not  come;  and,  murmuring,  "Then  I  shall  have  the  money,"  she 
stepped  towards  the  door.  Mr.  Herbert  said,  "Pray  take  it  now,  so  as  not  to  have 
the  trouble  of  coming  again."  She  turned  back,  and  broke  out  about  her  child,  in 
half  incoherent  language :  "Dying,  you  know — I  can't  save  her — eighteen  months 
old,  and  no  hope.  Thank  you,  thank  you !  perhaps  the  change  of  air  may  do  her 
good."  A  ray  of  sunlight  came  in  through  the  window  upon  her  wan,  wasted  face, 
and  played  among  her  yellow  hair;  and  I  fancied  that  I  had  rarely  seen  a  more 
touching  picture.^ — It  was  a  great  mercy  to  the  Southern  people  that  the  end  of  the 
Civil  War  (1865)  came  in  April,  when  if  the  men  hurried  home  and  went  immedi- 
ately to  work,  there  was  just  time  enough  to  plant  corn,  tobacco,  cotton;  this  pre- 
vented disorder  and  violence,  by  engaging  all  in  hopeful  industry.  So  some  Rab- 
binical writers  (Wet.)  speak  of  it  as  a  special  mercy  that  the  destruction  of  Jerusalem 
by  the  Babylonians  (2  Kings  xxv.  3-9)  occurred  at  a  season  of  the  year  suitable  for 
journeying  and  exposure.  And,  according  to  Josephus,  the  army  of  Titus  reached 
Jerusalem  in  April  (a.d.  70),  and  destroyed  it  in  September.     Broadtis. 

21,  22.  tribulation,*  "  all  the  calamities  of  all  mankind  since  the  world  began 
are,  in  my  judgment,  inferior  when  comp.  with  those  of  the  Jews.""  since  .  . 
world,  yet  what  part  is  there  that  has  not  been  the  scene  of  sanguinary  conflicts  ? 
ever  .  .  be,  as  with  them  wickedness  in  this  world  reached  a  climax  in  the  re- 
jection and  crucifixion  of  the  Lord  of  Life;  so  with  them  should  Divine  justice  be 
signally  manifested,  shortened,  by  restraints  of  grace  and  providence,  no  .  . 
saved,  of  entire  nation,  elect's,  those  whom  God  was  pleased  to  save.  Another 
case  in  wh.  the  ungodly  were  benefited  by  presence  of  God's  people. 

For  the  elect's  sake. — I.  The  world  round  the  Church  ignorant  of  reason  of  its 
prolonged  probation  and  deliverance;  does  not  recognize  hand  of  God,  or  the  bless- 
ing that  comes  through  the  good  whom  it  persecutes;  II.  The  Church  in  the  world — 
oasis  in  desert ;  the  good  it  receives  is  diffused. 

Definition  of  tribulation. — We  all  know,  in  a  general  way,  that  this  word  means 
affliction,  sorrow,  anguish ;  but  it  is  worth  our  while  to  know  how  it  means  this.  It 
is  derived  from  the  Latin  tribulum,  which  was  the  threshing  instrument  or  roller 
whereby  the  Roman  husbandman  separated  the  corn  from  the  husks ;  and  tribulatio, 
in  its  primary  significance,  was  the  act  of  this  separation.  But  some  Latin  writer  of 
the  Christian  Church  appropriated  the  word  and  image  for  the  setting  forth  of  a 
higher  truth ;  and  sorrow,  distress,  and  adversity  being  the  appointed  means  for  the 
separating,  in  men,  of  their  chaft'  from  their  wheat,  of  whatever  in  them  was  light 
and  trivial  and  poor  from  the  solid  and  the  true,  therefore  he  called  their  sorrows 
and  their  griefs  <ri6i<to<(0 — threshings;  that  is,  of  the  inner,  spiritual  man,  without 
which  there  could  be  no  fitting  him  for  the  heavenly  garner.     Trench. 


Chap.  xxiv.  23—31. 


MATTHEW. 


137 


?3 — 25.  then,  during  time  of  these  gt.  calamities,  here  .  .  thete, 
having  rejected  tlie  true  Christ,  and  now  given  up  to  delusions."  false  Christs, 
whom  the  people  in  their  sad  state  will  be  the  more  ready  to  believe,  as  "  drowning 
men  catch  at  straws."  signs  .  .  wonders,*  mock  miracles,  etc.,  as  those  of 
Mormons  and  Spiritualists  in  our  own  times,  elect,''  who  are  kept  by  His  power. 
behold,  mark !  take  note !  remember !  told  .  .  before,''  do  not  think  an 
unforeseen  and  unprovided-for  thing  has  happened.  Regard  what  happens  as  evi- 
dence of  my  truth,  and,  being  a  fulfilment  of  my  words,  as  proof  that  I  am  the  Christ. 

Forewarned  and  forearmed. — I.  Mercy  of  Christ  in  caring  for  the  future  of  His 
people ;  H.  Uprising  of  false  teachers  an  additional  evidence  of  the  divinity  of  Christ — 
the  fulfilment  of  His  prediction ;  IH.  Folly  of  men,  so  warned,  who  are  led  astray  by 
impostors ;  IV.  Christ  the  one  teacher  of  all  men  for  all  time. 

Timely  warning. — Warn  the  boatman  before  he  enters  the  current;  and  tlien,  if 
he  is  swept  down  the  rapids,  he  destroys  himself.  Warn  the  man  before  he  drinks  the 
cup  of  poison:  tell  him  it  is  deadly;  and  then,  if  he  drinks  it,  his  death  lies  at  his 
own  door.  And  so,  let  us  warn  you  before  you  depart  this  life ;  let  us  preach  to  you 
while  as  yet  your  bones  are  full  of  marrow,  and  the  sinews  of  your  joints  are  not 
loosed.     Spurgeon. 

a6 — 28.  wherefore,  being  thus  warned,  they  .  .  say,  the  disc,  of  any 
false  Christ,  desert,  openly  collecting  followers,  secret  chambers,  privately 
making  disciples,  dealing  in  mysteries,  believe  not,  on  no  pretence  or  grounds 
whatever  give  ihem  the  least  credence,  lightning,"'  unexpected,  sudden,  indu- 
bitable, shineth,  R.V.  "  is  seen."  coming,  to  take  vengeance  on  the  adversaries, 
and  also  at  end  of  the  world,  carcass,  the  spiritually  and  morally  dead  Jewish 
people,  become  corrupt  through  sin.     eagles,-''  Rom.  standards. 

Opportunities  for  the  wicked. — I.  Political  death,  lifeless  patriotism,  an  oppor- 
tunity for  ambitious  conquerors — the  carcass  and  the  eagles  (Jews  and  Roms.)  ;  H. 
Moral  death  an  opportunity  for  cunning  impostors ;  III.  Living-to  God  the  best  safe- 
guard against  crafty  and  greedy  vultures.  Impostors  will  not  attack  a  living  Church 
any  more  than  a  vulture  will  a  living  man. 

Inner  reading  of  history. — If  only  we  have  eyes  to  read  it  aright,  to  see  the  Divine 
will  and  the  Divine  laws  at  work  in  it,  the  history  of  the  Kings  of  England  is  just  as 
instructive  to  us  as  the  history  of  the  Kings  of  Israel,  the  decline  and  fall  of  the  Roman 
Empire  as  the  siege  and  capture  of  Jerusalem,  the  reformation  wrought  by  Luther 
as  the  revival  of  religion  under  Hezekiah,  the  French  Revolution  as  the  rupture  be- 
tween the  ten  Hebrew  tribes  and  the  two.  No  historical  event  is  without  its  religious 
lesson  for  us,  if  only  we  can  trace  it  to  its  moral  cause ;  no  human  life,  if  only  we  can 
read  its  illustrations  of  that  law-abiding  Providence  which  watches  over  us  as  care- 
fully as  it  did  over  the  Jews,  and  shapes  our  rough-hewed  ends  for  us  as  it  shaped 
theirs.     Dr.  S.  Cox. 

29.  those  days,  prob.  include  a  period  stretching  far  on  toward  the  end  of  the 
age.  sun  .  .  moon  .  .  stars,"  symbolical  language  setting  forth  mighty 
political  and  religious  revolutions.  The  solar  light  of  Christ's  truth  shall  be  dimmed, 
the  lunar  orb  of  the  church  shall  be  obscured  by  heresy  and  unbelief,  and  some  who 
once  shone  brightly  as  stars  in  the  firmament  of  the  church  shall  fall  from  their  place. 
Wordsworth,  powers  .  .  heavens,  prob.  "spiritual  wickedness  in  high 
places." 

Rise  and  fall  of  great  powers. — I.  God  raiseth  up  and  casteth  down.  II.  He 
raiseth  up  to  execute  His  will ;  the  wicked  are  His  sword ;  He  maketh  the  wrath  of 
man  to  praise  Him.  III.  He  casteth  down,  in  judgment.  IV.  Great  powers  but 
instruments  of  providence.  V.  Safety  of  the  good  amid  conflicts  of  nations  and 
parties. 

Sic  transit  gloria  mundi. — Just  before  Saladin  the  Great  uttered  his  last  sigh, 
he  called  the  herald  who  had  carried  his  banner  before  him  in  all  his  battles,  and 
commanded  him  to  fasten  to  the  top  of  a  lance  the  shroud  in  which  he  was  soon  to 
be  buried.  "  Go,"  said  he,  "  carry  the  lance,  unfurl  this  banner,  and,  while  you  lift 
up  this  standard,  proclaim :  '  This,  this  is  all  that  remains  to  Saladin  the  Great 
of  all  his  glory.'  " 


31.  then  .  .  sign.  We  have  no  grounds  for  deciding  what  this  "sign  " 
shall  be.  The  fathers  supposed  it  a  visible  cross;  some  say,  a  star;  some,  the  fore- 
gleams  of  the  glory  of  our  Lord's  presence,  the  ' '  brightness  of  his  coming. "    mourn. 


30,  . 

lil  be. 


ting   beneath    a 
palm. 

delusions 

ols.  Ixvl.  4;  2Th. 
11.  11. 

6  2Th.  ii.  9,  10;  1 
Jo.  11.  18;  iv.  1. 
c  Jo.  X.  28,29;  Ko. 
vlU.  28—30 ;  2  Tl. 
11.  19. 

dJo.  xlll.  19;  xiv. 
29 ;  xvi.  4. 
"  It  Is  too  late  to 
be  on  our  guard 
when  we  are  in 
the  midst  of  mis- 
fortunes." Seneca. 
"And  the  most 
cautious,  even 
when  he  thinks 
he's  most  upon 
his  guard,  la 
often  tricked." 
Plautus. 


e  2  Th.  1.  7—10; 
Ke.  i.  7. 

/Lu.  xvil.  37.  The 
Koman  standard 
was  effigy  borne 
on  a  pole  of  an 
eagle,  surround- 
ed by  a  wreath, 
and  having  be- 
neath it  the  let- 
ters S  P.  Q.R.,t.e., 
the  initials  of  the 
words  S  en  atu  s 
populus  que  Ko- 
manus=  the  Sen- 
ate and  People  of 
Rome. 


"  He  that  always 
waits  upon  God, 
is  ready  whenso- 
ever He  calls.  He 
is  a  happy  man 
who  so  lives  as 
that  death  at  all 
times  may  find 
him  at  leisure  to 
die."    Feltham. 


destruction 
of  ungodly 
powers 

g  Compare  Qe. 
xxxvii.  9;  Is. 
xlll.9 — 13;  xxxiv. 
3—5;  Ez.  xxxli. 
7,  8:  Je.  xlvl.  10; 
Joel  ii.  31  (Ac.  ii. 
16—21 ;)  (Hag.  11. 
6,  7 ;  He.  xU.  26— 
28).  A  comp.  and 
study  of  these 
passages  will 
throw  much  light 
on  symbolic 
meaning  of 
stars,  &c. 


the  comlue 
of  Christ 


138 


MATTHEW. 


Chap.  xxiv.  32— 39. 


a  Ac.  i.  11;  cf.  1 
Th.  iv.  16;  2  Th. 
1.  7—10. 

When  a  wise 
man  falleth  into 
trouble,  he  fall- 
eth forward,  that 
is,  he  falleth  Into 
those  troubles 
which  he  did 
foresee;  but 
when  an  ungod- 
ly man  falleth 
into  trouble,  he 
falleth  back- 
ward :  he  falleth 
into  those  evils 
which  he  never 
thought  of,  much 
less  feared.  Caryl. 


b  Pr.  vl.  6;  xxx. 
25;  Job  xii.  7,  8. 
c  Ma.  xvi.  28. 
d  Nu.  xxiii.  19; 
Ps.  oil.  25  —  27; 
Is.  xl.  8. 
e  Ge.  viii.  22. 
The  word  of  God 
holds  up  before 
mankind  tw  o 
great  days, — the 
first  day  and  the 
last.  The  first 
was  when  he 
spake  this  earth 
into  form;  the 
last,  when  it 
shall  be  dis- 
solved.  The 
world  we  inhabit 
had  a  birthday; 
it  will  have  a 
deathday.  A' s 
the  body  we  oc- 
cupy was  born, 
and  must  die ;  so 
this  planetary 
body  had  its 
cradle,  and  will 
have  its  grave. 
As  our  frames 
testify  to  the 
presence  of  dis- 
eases that  can 
destroy  them,  so 
this  godly  frame 
of  earth  testifies 
to  the  presence  of 
diseases  that 
could  instantly 
and  easily  de- 
stroy it. 


ip:noraiice  of 
the  time 
should     cause 
watchfulness 

/  "  These,  all  wh. 
concern  J  e  r  u., 
shall  come  to 
pass  bef.  this 
gener.  passes 
away:  butof tta<, 
remoter  and  last, 
day  (of  Judg- 
ment) knoweth 
no  one."  Bengel. 
fifMk.  xiii.  32;  Ac. 
1.  7;  tf.  Ma.  xxl. 
i9. 


liL  " beat  their  breasts"  in  anguish ;  some  that  they  rejected  Him;  others  for  their 
lack  of  service,  and  their  unreadiness,  coming,  to  judge  the  world.  Personally, 
visibly."  power  .  .  glory,  all.  to  His  royal  retinue,  magnificent  appearance, 
and  judicial  authority,  angels,  swift,  strong,  willing,  numerous  servants,  trum- 
pet, whose  pealing  notes  shall  be  everywhere  heard,  elect,  who,  alone,  will 
rejoice  to  hear  the  summons,  winds  .  .  heavens,  the  Gospel  must,  therefore, 
previously  have  been  universally  proclaimed. 

I7ie  comhir/  of  the  Judge. — 1.  Conspicuous:  clouds  of  heaven.  Every  eye  shall 
see  Him;  II.  Condemning:  tribes  mourning  over  sin,  lost  opportunities,  dreadful 
destiny;  III.  Overwhelming:  power  that  none  can  resist,  glory  that  none  can  deny; 
IV.     Conquering:  all  shall  obey  the  trumpet's  call. 

A  'prophecy  resembles  a  landscape  painting,  which  marks  distinctly  the  houses, 
paths,  and  bridges  in  the  foreground,  but  brings  together,  into  a  narrow  space,  the 
distant  valleys  and  mountains,  though  they  are  really  far  apart.  Bengel.  Our  Lord 
speaks  here  in  language  as  essentially  apocalyptic  as  that  of  the  Revelation  of  St. 
John  (Rev.  viii.  12),  and  it  lies  in  the  very  nature  of  such  language  that  it  precludes 
a  literal  interpretation.  The  words  are  better  left  in  their  dim  and  terrible  vague- 
ness.    Plumptre. 

32 — 35.  fig-tree,  every  creature  of  God  will  teach  one  who  studies  it  for  in- 
struction.'' leaves  .  .  summer,  the  sprouting  leaf  is  a  sign  of  coming  sum- 
mer. Strange  if  you  saw  that  sign  and  no  summer  followed,  know,  that  these 
things  of  wh.  I  speak  shall  as  inevitably  announce  the  end  as  the  fig-tree  proclaims 
the  summer  to  be  at  hand,  all  these  things,  "the  word  these  does  not  ref.  to 
whole  preceding  discourse  (for  there  is  a  dif.  betw.  the  antecedent  signs  and  the  sub- 
sequent events  wh.  they  sig.),  but  to  the  beginning,  wh.  are  conip.  with  the  fig-tree, 
in  contrast  with  the  summer  itself."  Crit.  Eng.  T.  fulfilled,'^  i.e.  as  destr.  of  city 
and  temple.  Only  40  yrs.  aft.  this  Titus  encamped  on  Mt.  Olivet  and  began  the  siege. 
heaven  .  .  earth,  wh.  appear  fixed  and  lasting,  are  evanescent  as  comp.  with 
my  words.** 

Signs  i7i  kingdom  of  nature  and  grace. — I.  One  God  who  is  King  of  both;  II. 
He  sends  signs  of  natural  changes,  and  of  moral  events ;  III.  At  signs  in  nature  men 
prepare;  much  more  should  they  make  spiritual  preparation  for  the  greater  event; 
IV.  The  natural  sign  speaks  of  the  faithfulness  of  God  of  nature  \^  so  the  moral  sign 
speaks  of  His  faithfulness  as  God  of  grace  and  King  of  glory. 

End  of  the  world. — During  the  last  two  or  three  centuries,  upward  of  thirteen 
fixed  stars  have  disappeared.  One  of  them,  situated  in  the  northern  hemisphere, 
presented  a  peculiar  brilliancy  and  was  so  bright  as  to  be  seen  by  the  naked  eye  at 
mid-day.  It  seemed  to  be  on  fire.  It  appeared  at  first  of  a  dazzling  white,  then  of  a 
reddish  yellow,  and  lastly  of  an  ashy  pale  color.  La  Place  supposes  that  it  was 
burned  up,  as  it  has  never  been  seen  since.  The  conflagration  was  visible  about 
sixteen  months.  A  whole  system  on  fire, — the  great  central  luminary  and  its  plan- 
ets, with  their  plains,  mountains,  forests,  villages,  cities,  and  inhabitants,  all  in 
flames  consumed;  and  here  we  have  a  presumptive  proof  of  the  truth,  and  a  solemn 
illustration  of  a  singular  passage  in  a  very  old  book:  "  The  heavens  shall  pass  away 
with  a  great  noise;  the  elements  shall  melt  with  fervent  heat;  the  world  also,  and 
the  works  that  are  therein,  shall  be  burned  up." 

36 — 39.  that  .  .  hour,  of  Christ's  coming,  and  end  of  the  world.  That 
day  as  opp.  to  thesef  things,  angels,  who  might  be  supp.  to  know  if  any  created 
intelligences  did.  Father,  not  even  the  Son. »  Noe,  "  it  is  important  to  notice  the 
confirmation,  by  His  mouth,  who  is  truth  itself,  of  the  historic  reality  of  tiie  flood  of 
Noah."  Alford.  coming,  sudden  and  unexpected  at  the  last,  though  not  without 
warnings,  eating,  etc.,  pursuing  their  ordinary  course  of  life,  and  of  sin.  until 
.  .  day,  and  then  how  great  their  consternation,  knew  not.  neither  were 
willing  to  know;  prob.  scofl'ed  at  the  "preacher  of  righteousness.''  all  away, 
many  crying  for  mercy  when  too  late,  so  .  .  also,  the  same  delay,  impeni- 
tence, and  surprise  on  part  of  man ;  and  sudden  and  conclusive  results  on  the  part 
of  the  Saviour. 

The  flood  took  them  all  away. — I.  How  universal  the  doom ;  II.  How  marvellous 
the  general  apathy;  III.  Safety  only  in  the  ark;  IV.  Christ  our  ark;  are  we  in 
Him? 

The  unknown  hour. — At  a  village  a  few  miles  from  London,  a  woman  was  en- 
deavoring to  vend  some  printed  trash,  which  she  said  contained  a  prophecy,  that 


Chap.  xziv.  40 — 47. 


MATTHEW. 


139 


on  the  approaching  Whit-Monday,  the  world  would  be  at  an  end.  On  hearing  this, 
a  girl  about  seven  years  of  age,  standing  at  the  door  of  her  father's  house,  ran  in 
somewhat  alarmed,  and,  telling  her  mother  what  the  woman  had  been  saying,  asked 
her  whether  she  believed  it.  A  sister  of  the  little  girl,  between  nine  and  ten  years 
of  age,  who  had  been  educated  in  a  Sabbath-school,  happening  to  be  present,  could 
not  refrain  from  speaking:  "Ann,"  said  she,  "you  must  not  mind  what  the  woman 
has  been  saying;  she,  lam  sure,  cannot  know  when  the  world  is  to  be  at  an  end; 
for,  don't  you  remember  what  the  Word  of  God  says,  '  Of  that  day  and  hour  know- 
eth  no  man,  not  the  angels  of  heaven,  but  My  Father  only  ? '  " 

40,  41.  then,  in  the  very  hour  of  His  coming.  Fr.  statement  of  fact  in  relation 
to  world  at  large  our  Lord  passes  to  relation  to  individuals,  two,  of  opp.  char- 
acters, yet  working  side  by  side.  Industrial  and  other  alliances  bring  very  dif. 
characters  into  external  union.  No  union  of  heart  and  spirit.  External  similar- 
ity, internal  difl'erence.  taken ,  to  eternal  safety  and  glory,  left,  in  danger. 
women  .  .  grinding,"  mills  *  worked  by  hand,  two  circular  stones  ab.  2  ft.  in 
diameter.  The  nether,  i.e.,  lower, « fixed  in  floor,  and  convex;  the  upper,  i.e.,  the 
rider,'*  was  concave.  Corn  intro.  by  a  handful  at  a  time,  through  hole  in  top.  One 
took  the  handle,  wh.  was  fixed  in  upper  stone,  and  turned  it  half-way  round,  the 
other  then  completed  the  revolution. « 

Tfie  exigencies  of  the  present. — I.  Unequal  companionships,  friendships,  working 
fellowships;  II.  Arduous  toils — men  in  the  field,  women  in  the  house.  Destinies  of 
the  future. — I.  Earthly  associations  broken  up — try  to  form  such  as  will  last  for 
ever — endeavor  to  be  of  moral  service  to  friends,  etc. ;  II.  Earthly  toils  broken  ofl" — 
rest  for  the  laborer — get  to  such  works  as  shall  bear  fruits  hereafter. 

Circumstances  no  index  to  character. — How  powerless  and  immaterial  are  cir- 
cumstances for  those  two  !  Every  single  circumstance  of  life  is  identical ;  together 
they  rise  at  the  same  hour;  right  through  the  day  they  grind  together;  at  the  same 
hour  they  go  to  the  evening  meal,  and  at  the  same  hour  they  sleep.  Everything, 
year  after  year,  repeats  itself.  On  and  on  together,  hand  in  hand,  and  face  to  face, 
"they  had  ground  at  the  same  mill  up  to  the  last;  and  lo!  one  is  for  heaven,  and  one 
for  hell.  Within  they  are  as  diff"erent  as  black  from  white,  as  good  from  evil ;  so 
dominant,  so  imperial  is  human  character,  so  free  it  is  from  the  control  of  circum- 
stances.    Canon  Scott-Holland. 

43 — 44.  watch,-''  not  only  passing  signs,  but  inward  state:  not  only  the 
world's,  but  the  soul's  progress.  All's  right,  if  the  heart  be  right,  know  not,  one 
of  those  things  whose  concealment  makes  for  God's  glory.s  hour,  R.  V.  "on  what 
day."  know  this,  this  lesson  on  watchfulness  taught  by  foil,  parable,  good- 
man,*  master,  known,  not  knowing  induces  that  alertness  of  mind  so  useful 
throughout  life,  watch'  .  ,  watched,  through  the  whole  watch,  suflfered, 
through  lack  of  vigilance,  broken  up,  lit.  dug  through,  be  .  .  ready, 
always,  in  heart  and  life. 

Be  ye  ready. — I.  Readiness,  an  important  preparation  for  all  great  events. 
Little  things,  better  attended  to,  present  better  enjoyed;  II.  Readiness  for  death  in- 
volves special  preparation:  setting  house  in  order,  esp.  house  of  soul ;  must  adopt 
God's  idea  of  this  readiness ;  III.  Readiness,  a  state  to  be  sought  by  every  one,  even 
the  best ;  IV.  Readiness,  a  present  need. 

Getting  ready  for  heaven. — "Mamma,"  said  a  child,  "my  Sunday-school  teacher 
tells  me  that  this  world  is  only  a  place  in  which  God  lets  us  live  a  little  while,  that 
we  may  prepare  for  a  better  world ;  but,  mother,  I  do  not  see  anybody  preparing. 
I  see  you  preparing  to  go  into  the  country,  and  aunt  Eliza  is  preparing  to  come 
here;  but  I  do  not  see  any  one  preparing  to  go  to  heaven.  If  everybody  wants  to 
go  there,  why  don't  they  try  to  get  ready?  " — There  is  an  Eastern  fable  that  a  man 
waited  1000  years  before  the  gates  of  paradise,  waiting  continuously  for  them  to 
open,  so  that  he  might  enter,  and  then  fell  asleep  for  one  short  hour.  But  dur- 
ing that  hour  the  gates  opened  and  were  shut  again,  and  he  was  left  out.  Peloubet. 
Conscience  must  stand  before  us,  as  a  watcher  on  a  ship  stands,  guiding  the  bark  of 
the  soul  through  the  wild  waves  and  the  thick  darkness  of  this  deep  night  of  life, 
and  crying  out  to  us,  from  moment  to  moment,  in  the  voice  of  the  great  Lord  whose 
echo  it  is,  "What  I  say  unto  you,  I  say  unto  all.  Watch."    Horn.  Com. 

45 — 47'  who  .  .  is,  and  will  be,  of  you.  faithful,  to  truth,  duty,  and 
master's  interests,  wise,-'  in  administration  of  affairs,  and  watchful  readiness  for 
master's  return,     made  ruler,  confidently  advanced  him,  not  to  a  sinecure,  but  to 


"  The  veil  which 
covers  the  face  of 
futurity  is  woven 
by  the  hand  of 
mercy. ' '    Bulvier. 

a  "It  Is  a  tedious 
fatiguing    worii, 
and     slaves,    or 
lowest  servants, 
are    set    at   it." 
Thomson,  see  cut 
in  Topics,  li.  22. 
b   Robinson   Bib. 
Res.  li.  181. 
c  Job  xli.  24. 
d  Ju.  ix.  53 ;  2  S. 
xl.  21. 

e  Ex.  xi.  5;  Job 
xxxl,  10,  11;  Is. 
xlvil.  2  (see  also 
De.  xxiv.  6;  Je. 
xxv.lO;  Ee.  xvlil. 
22;  Ju.  xvi.  21; 
La.  V.  13). 
"It  IS  an  impres- 
sive truth  that, 
sometimes  in  the 
very  lowest 
forms  of  duty, 
less  than  which 
would  rank  a 
man  as  a  villain, 
there  is,  never- 
theless, the  sub- 
limest  ascent  of 
self-sacrifice.  To 
do  less  would 
class  you  as  an 
object  of  eternal 
scorn,  to  do  so 
much  presumes 
the  grandeur  of 
heroism."  De 
Quincey. 


the  thief  In 
the  night 


/  Lu.  xli.  39,  40 ; 
1  Pe.  iv.  7;  Ma. 
xxvi.  41 ;  1  Th.  v. 
6;  2  Ti.  iv.  5;  1 
Pe.  V.  8. 

This  precept  was 
most  prob.  the 
orig.  of  certain 
Christian  names 
once  common  in 
early  Church. 
Gregory,  Gk.,  and 
Vigilantius,  Lat. ; 
both  =  watching. 
gPr.  XXV.  2. 
h  Pr.  vii.  19;  Ma. 
XX.  11. 
t  Ps.  xc.  4. 


the  faithful 
and  wise 
servant 

Mk.  xlil.  34. 
j  1  Co.  iv.  1 ;  Col. 
i.  28;  1  Pe.  Iv.  10. 
"  Be  not  diverted 
from   your  duty 


140 


MATTHEW. 


Chap.  XXV.  1. 


by  any  Idle  re- 
flections the  silly 
world  may  make 
upon  you,  for 
their  censures 
are  not  in  your 
power,  and  con- 
sequently should 
not  be  any  part 
of  your  concern. " 
Epictetus. 

a  1  Pe.  V.  2,  3 ;  Je. 
iil.  15;  1  Cor.  iii. 
2;  2Ti.lv.  2. 
6  Ac.  XX.  28;  1  Co. 
Iv,  2;  Ga.  vl.  10; 
He.  111.  5;  J  o. 
xxi.  15.  16;  2  Ti. 
11.  2. 

c    Ec.   vlll.  11;   2 
Pe.  iii.  3,  4. 
d  1  Th.   V.  3;  Ps. 
xl.  6. 

el  S.  XV.  33;  Da. 
11,  5;  He.  xl.  37. 
/  "Hypocrisy  the 
worst  kind  of  un- 
belief —practical 
unbelief  In  God's 
heart-  searching 
knowledge,  and 
Infinite  hatred  of 
falsehood."  Con- 
der. 

"  He  who  pro- 
rogues the  ho- 
nesty of  to-day 
till  to-morrow, 
will  probably 
prorogue  his  to- 
morrows to  eter- 
nity."   Lavater. 


the  wise  and 
the  foolish 
virgins 

g  Lu.  xil.  35,  36. 
h  Cf.  Ps.  xlv.  15. 
t  Jud.  xlv.  10. 
De  yVette. 

"The  desire  of 
appearing  clever 
often  prevents 
our  becoming 
so . "  La  Rochefou- 
cauld. 

Observe  that  In 
the  outset  no  dis- 
tinction Is  visible 
between  the  wise 
and  foolish  vir- 
gins; both  have 
lamps  burning, 
but  the  wise  ave 
the  lasting  sup- 
ply of  oil  (grace), 
the  foolish  have 
not.  So  In  the 
church  no  visi- 
ble line  sepa- 
rates thosewhose 
light  Is  fed  by 
their  own  resolu- 
tion from  those 
whose  depend- 
ence Is  a  contin- 
ual supply  of 
dally  grace  from 
God.     Abbott. 


give  meat,"  etc.,  to  see  to  the  needs  of  other  servants,  and  the  fam.  whom  .  . 
doing,*'  who  is  faithful  and  wise  equally  in  the  absence  or  presence  of  the  master. 

The  faithful  minister. — I.  The  work  wh.  J.  C.  has  committed  to  the  pastors  of 
His  flock:  1.  To  feed  it;  2.  To  exercise  discipline  and  order.  II,  The  qualities 
required  in  them :  1.  Fidelity;  2.  Prudence.  III.  Their  reward  here  and  hereafter : 
1.  Adequate  to  the  nature  of  their  work;  2.  In  harmony  with  its  grandeur,  beauty, 
excellence;  3.  In  keeping  with  the  intimate  relation  they  sustain  to  the  Lord. 
Antoine  Clarion. 

Always  ready. — Mr.  Wesley  was  once  asked  by  a  lady,  "  Suppose  that  you  knew 
you  were  to  die  at  twelve  o'clock  to-morrow  night,  how  would  you  spend  the  inter- 
vening time?"  "How,  madam?"  he  replied;  "why,  just  as  I  intend  to  spend  it 
now.  I  should  preach  this  night  at  Gloucester,  and  again  at  live  to-morrow  morn- 
ing. After  that  I  should  ride  to  Tewkesbury,  preach  in  the  afternoon,  and  meet  the 
societies  in  the  evening.  I  should  then  repair  to  friend  Martin's  house,  who  expects 
to  entertain  me,  converse  and  pray  with  the  family  as  usual,  retire  to  my  room  at 
ten  o'clock,  commend  myself  to  my  heavenly  Father,  lie  down  to  rest,  and  wake  up 
in  glory." 

48 — 51.  If  .  .  evil,  grown  careless,  or  unwatchful.  servant,  in  whom 
the  master  trusted,  say  .  .  heart,  reflecting  there  on  his  own  advantage  and 
ease,  delayeth,'  beyond  the  time  I  have  set  him.  smite  .  .  drink,  a  per- 
secutor of  honest  workers,  a  friend  of  the  worthless,  not  aware,''  in  the  very 
midst  of  his  sins,  cut  .  .  asunder,*  inflict  utmost  penalty  of  law.  hypo- 
crites, whose  character  and  fate  are  the  worst.-'' 

Mercy  perverted. — I.  The  Lord's  delay  designed  for  moral  ends:  1.  Probationary 
time;  2.  To  develop  watchfulness;  3.  To  exercise  faith,  etc.  II.  The  Lord's  delay 
made  a  ground  for  presumption:  1.  To  the  foolish,  uncertainty  means  plenty  of 
time;  2.  The  wicked  take  their  chance  of  sudden  surprises  and  reprisals. 

Too  late. — One  evening  a  young  man  was  seen  hurrying  down  to  the  landing- 
stage  at  Liverpool  just  as  the  last  steamer  for  Eastham  was  drawing  away.  He 
made  a  bold  spring,  thinking  that  he  would  reach  the  side  of  the  paddle-box,  but 
miscalculating  the  distance,  he  fell  into  the  river,  and  was  never  seen  again.  Had 
he  been  only  a  few  seconds  sooner,  all  would  have  been  well;  but  he  lost  his  life,  as 
many  lose  their  souls,  just  because  they  will  not  believe  in  their  danger  until  they 
find  out  their  fatal  mistake  when  it  is  too  late  to  rectify  it,  and  however  earnestly 
they  might  then  strive  to  reach  the  ark  of  safety,  their  eflforts  are  in  vain. 


CHAPTER    THE   TWENTY-FIFTH. 

I.  likened,  esp.  the  end.  The  time  of  Christ's  coming,  lamps,^  hand-lamps, 
small,  oval-shaped,  covered,  hole  at  one  end  of  cover  for  wick,  hole  in  centre  of 
cover  to  admit  oil,  handle  at  other  end.  went  forth,  fr.  their  homes  at  the  fit  time. 
bridegproom,  usually  the  b.  fetched  the  bride,  here,  the  virgins*  fetch  the  bride- 
groom, and  the  wedding  seems  to  take  place  in  the  house  of  the  bride.' 

Eastern  marriages. — "At a  marriage,  the  procession  of  which  I  saw  some  years 
ago,  the  bridegroom  came  from  a  distance,  and  the  bride  lived  at  Serampore,  to 
which  place  the  bridegroom  was  to  come  by  water.  After  waiting  for  two  or  three 
hours,  at  length,  near  midnight,  it  was  announced,  as  if  in  the  very  words  of  Scrip- 
ture, '  Behold,  the  bridegroom  cometh ;  go  ye  out  to  meet  him.'  All  the  persons  em- 
ployed now  lighted  their  lamps,  and  ran  with  them  in  their  hands  to  till  up  their 
stations  in  the  procession.  Some  of  them  had  lost  their  lights,  and  were  unprepared, 
but  it  was  then  too  late  to  seek  them,  and  the  cavalcade  moved  on  to  the  house  of 
the  bride,  at  which  place  the  company  entered  a  large  and  splendidly  illuminated 
area  before  the  house,  covered  with  an  awning,  where  a  great  multitude  of  friends, 
dressed  in  their  best  apparel,  were  seated  upon  mats.  The  bridegroom  was  carried 
in  the  arms  of  a  friend,  and  placed  in  a  superb  seat  in  the  midst  of  the  company, 
where  he  sat  a  short  time,  and  then  went  into  the  house,  the  door  of  which  was  im- 
mediately closed  and  guarded  by  Sepoys.  I  and  others  desired  to  enter  aud  expos- 
tulated with  the  doorkeepers,  but  in  vain.  Never  was  I  so  struck  with  our  Lord's 
beautiful  parable  as  at  this  moment.  And  the  door  was  shut."  Ward.  The  first 
of  the  two  parables  represents  the  Church  as  waiting,  the  second  as  working,  for  her 
Lord;  the  first  shows  the  necessity  of  a  constant  supply  of  inward  grace,  the  second 
the  need  of  unremitting  outward  activity ;  the  teaching  of  the  first  is,  "Keep  thy  heart 


Chap.  XXV.  a — lo. 


MATTHEW. 


141 


with  all  diligence,  for  out  of  it  are  the  issues  of  life";  of  the  second,  "Do  good  as 
ye  have  opportunity."     Oibson. 

2 — 4.  five  .  .  five,  in  this  case  folly  and  wisdom  ab.  equally  divided. 
wise,  having  forethought.  They  knew  not  the  exact  time,  made  provision  for  pos- 
sible delay,  foolish,  thought  more  of  the  going  forth,  than  of  the  meeting.  Of 
the  stm-t  than  the  end.  lamps,"  wh.  burnt  well  for  a  time,  no  oil,*  in  additional 
vessels,     wise     .     .    oil    .     .    lamps,"  went  forth  fully  equipped. 

Readiness,  apparent  and  real. — I.  In  many  points  the  unready,  for  a  long  time, 
so  closely  resemble  the  ready,  as  to  make  it  dift'.  to  dis.  betw.  them.  Equally  with 
wise  they  had:  1.  Received  an  invitation ;  2.  Made  a  show  of  willingness  in  respond- 
ing. II.  The  cause  of  the  unreadiness  of  some :  1.  They  altogether  misapprehended 
the  nature  of  the  duty  they  so  cheerfully  undertook;  2.  They  miscalculated  the  re- 
sources of  the  future;  3.  Did  not  sufl'.  study  the  character  of  bridegroom.  III. 
Results  of  final  unreadiness :  1.  Loss  of  all  their  pains;  2.  Disappointment  of  their 
hopes;  3.  Realization  of  their  worst  fears. 

T)-ue  readiness. — The  late  Rev.  John  Griffin,  some  time  before  his  death,  said  to 
a  member  of  his  family,  "My  dear  child,  how  great  are  our  mercies  ! — my  mercies. 
It  is  a  great  mercy  that  I  am  not  in  distress  of  mind.  I  have  no  distress  in  looking 
back,  though  I  have  much  to  humble  me.  No  distress  in  looking  forward,  for  I  am 
trusting  to  that  grace,  resting  on  that  foundation  where  every  Christian  who  enters 
heaven  must  rest,  whether  he  be  in  some  respects  an  ignorant  man,  or  a  minister, 
who  may  be  supposed  to  know  more."  His  beloved  partner  asked  him  once,  if  he 
felt  any  fear  at  the  thought  of  dying.  He  said,  "  No,  not  fear,  but  I  feel  the  solem- 
nity, the  great  solemnity,  of  entering  into  the  presence  of  God."  On  the  doctor's 
leaving  the  room,  he  said,  "He  thinks  me  dying.  I  hope  I  am.  I  am  ready,  if  it 
is  the  Lord's  will  to  take  me.     The  Lord's  will  be  done." 

5,  6.  tarried,  "  a  hint  that  His  coming  might  be  delayed  longer  than  the  dis- 
ciples expected."  slumbered,  "  the  wakefulness  of  the  holiest  Christian,  comp. 
with  what  it  should  be,  is  a  sort  of  slumber : — but  the  while  how  much  dif.  was 
there  bet.  them."  m.idiiiglit,  at  a  time  when  what  was  wrong  could  not  be  made 
right,     cry,''  of  bridegroom's  servants,  loud,  sudden,     go     .     .     out,  at  once. 

The  sudden  cry. — I.  Comes  upon  a  silent  world — all  shall  hear;  II.  Comes  at  an 
unexpected  moment ;  HI.  Finds  all  asleep ;  IV.  Arouses  all  from  sleep ;  V.  Stirs  all 
to  activity;  VI.  Fills  some  with  joy,  others  with  perplexity. 

To  make  their  sleeping  a  fault,  as  some  do,  is  to  spoil  the  parable.  Had  it  been 
wrong  to  sleep,  the  wise  virgins  would  certainly  have  been  represented  as  keeping 
awake.  If,  then,  we  give  a  meaning  to  the  sleep,  it  is  not  that  of  spiritual  torpor,  but 
rather  such  occupation  with  the  concerns  of  the  present  life  as  is  natural  and  necessary. 
Gibson. — God  watches  while  we  sleep. — A  farmer  residing  on  the  line  of  the  Atlantic 
and  Great  Western  Railroad,  dreamed  that  a  deep  fill  near  by  had  been  washed 
away,  and  that  a  train  with  its  load  of  passengers  had  plunged  into  it.  Early  in  the 
morning,  he  went  to  the  place,  and  found  it  all  right.  During  the  following  night, 
his  dream  troubled  him  so  much,  that  he  arose,  took  a  lantern,  and  went  again  to 
the  place.  He  found  the  fill  washed  away,  and  was  just  in  time  to  signal  an  ap- 
proaching train  heavily  laden  with  people,  who,  but  for  this  sleepless  man,  would 
have  plunged  into  the  yawning  gulf.  Tiius  wakeful  Christians  are  giving  the  signal 
of  danger  to  sleeping  sinners. 

7 — 10.  trimmed,"  the  wick;  and  replenished  with  oil.  lamps  .  .  out,^ 
B.V.  "are  going  out."  not  so,^  times  when  prudence  app.  selfishness  without 
being  so.  us  .  .  you,  both  will  be  in  darkness,  go  .  .  sell,*  a  right 
thing  to  do  at  a  right  time,  while,  it  took  them  the  longer  at  this  unseasonable 
hour.  came,  not  waiting  for  their  return,  ready,*  not  their  lamps  only,  but  their 
hearts  also  lign ted  up  with  joy  and  gladness,  door  .  .  shut,-' light  and  joy  in- 
side; sorrow  and  darkness  without. 

Beath-bed  repentance. — "The  door  was  shut."  I.  The  Scriptures  nowhere,  and 
in  no  way,  encourage  such  a  hope  of  repentance ;  II.  The  circumstances  ordinarily 
attending  death  give  no  encouragement  for  such  delay ;  III.  The  danger  of  cherishing 
improper  motives  in  such  an  hour ;  IV.  The  difficulties  of  a  death-bed  preparation 
have  been  fully  and  repeatedly  acknowledged  by  the  dying  themselves.    Ledoux. 

The  foolish  and  the  wise  virgins. — The  foolish  virgins  represent  those  professing 
Christians  who  have  religious  emotion  enough  to  kindle  the  lamp  of  life  and  make 


a  1  Tl.  111.  5. 
h  Eo.  viil.  8. 
c  2  Co.  i.  22. 
"Prudence  Is  th. 
virtue,  by  which 
we  discern  what 
Is    proper  to  be 
done  under   the 
various   circum- 
stances  of    time 
and  place."    Mil- 
ton. 

"Those  who  in 
the  confidence  of 
superior  capaci- 
ties or  attain- 
ments, neglect 
the  common 
maxims  of  life, 
should  be  re- 
minded  that 
nothing  will  sup- 
ply the  want  of 
prudence ;  but 
that  negligence 
and  irregularity, 
long  continued, 
will  make  know- 
ledge useless,  wit 
ridiculous,  and 
genius  con- 
tempt  ibl  e." 
Johnson. 

Sleep  represents 
the  ignorance  as 
to  the  time  of 
Christ's  coming; 
it  Is  n  o  t  to  be 
interpreted  o  £ 
unwatchf  ulne  ss, 
it  is  not  a  guilty 
or  imprudent 
sleep,  as  in  the 
parable  of  the 
thief  coming  by 
night  (ch.  xxiv. 
43).  Cmnb.  B. 
d  Am.  iv.  12;  Is. 
XXV.  9;  Jo.  V.  28, 
29;  1  Th.  iv.  16;  1 
Co.  XV.  52. 
Not  what  death 
finds  us  doing,  but 
how  death ^nds  us 
furnished,  is  the 
important  ques- 
tioji.    Abbott, 


e  Lu.  xii.  35 ;  Ro. 
xiii.  12. 

/  Job  xxi.  17 ;  Pr. 
iv.  18;  Ma.  xxiv. 
13;  Ke.  Hi.  10; 
Col.  1.23;  He.  lii. 
U. 

g  Ez.  xlv.  14: 
X  V  i  1  i .  20 ;  Ps. 
xlix.  7. 

/lis.  Iv.l;  Re.  ill. 
18. 

tLu.  xii.  37;  xlii. 
24,  25. 

j  Re.  xxil.  11 ;  Ps. 
xcv.  11. 

"Late  repent- 
ance should  be 
carefully  distin- 
guished from  de- 
layed repent- 
ance.  True  re- 
pentanceis never 


U2 


Chap.  XXV.   II— 18. 


A.D.   30. 

too  late,  but  late 
rep entance  Is 
seldom  true.  The 
penitent  thief's 
was  late  repent- 
ance,but  we  have 
no  evidence  to 
show  that  it  was 
deferred  repent- 
ance."   Bowes. 

It  is  the  old  fa- 
miliar lesson,  th 
cannot  be  taught 
too  often  or  taken 
to  heart  too  earn- 
e.stly:  that  the 
only  way  to  die 
the  death  of  the 
righteous  is  to 
live  the  life  of 
the  righteous. 


a  Ma.  vli.  21—23. 
bPr.  1.  28;  Ps.  v. 
5;  vi.  8;  Hab.  i. 
13;  Ps.  1.  6;  1  Co. 
vlii.  3:  Ga.  Iv.  9; 
2  Tl.  li.  19;  Ps.  1. 
16;  Lu.  xiii.  25— 
27. 

c  Mk.  xiii.  33,  35 
—37  ;  Lu.  xxi.  34 
—36;  1  Co.  xvi. 
13;  1  Th.  V.  6;  1 
Pe.  V.  8 

"Faith  in  to-mor- 
row, instead  of 
Christ,  is  Satan's 
nurse  for  man's 
perdition."  Chee- 
ver. 


fiarable  of 
he  talents 

In  our  word  "ta- 
lents," derived 
from  this  par. 
"There  is  a  clear 
recog.  of  the  re- 
sponsi bill  ties 
wh  go  along  with 
the  pos.  of  intel- 
lect, gifts  and  en- 
dowments what- 
soever they  may 
be."  Trench,  Study 
of  Words,  41. 


d  Ro.  xil.  6;  1  Co. 
xll.  7,  11,  29;  Iv. 
2. 

"The  man  who 
knows  he  has 
but  one  talent 
feels  easier 
about  improving 
it  than  he  who  is 
conscious  of  pos- 
sessing many." 
Bucher. 

e  1  Co  XV.  10;  1 
Pe.  Iv.  10 ;  Ac.  ix. 
36,  39;  Lu.  xll. 
48;  2  Co.  vl.  1; 
vlli.  12;  2  Pet.  1. 
8. 


it  glow  with  a  flame  which  looks  marvellously  like  true  devotion,  but  which  is  little 
else  than  the  blazing  up  of  natural  feeling ;  while  the  wise  virgins  represent  those 
whose  constant  habit  is  devotion,  whose  grace  is  something  they  carry  with  them 
always,  so  that  at  any  moment  the  light  may  shine,  the  flame  glow,  pure,  bright, 
steady,  inextinguishable.  They  may  be  as  much  engaged  in  the  business  of  life  as 
the  others,  so  that  no  flame  of  devotion  may  be  seen ;  but  deep  down,  hidden  out 
of  sight,  like  the  oil  in  the  vessel,  there  is  abiding  grace,  which  is  only  waiting  the 
occasion  to  burst  into  a  flame,  of  prayer  or  praise  or  joyful  welcome  of  the  Bride- 
groom at  whatever  moment  He  may  come.  Expos.  Bib. — Late  repentance. — An 
American  physician  stated,  that  he  had  known  a  hundred  or  more  instances  in  his 
practice,  of  persons  who,  in  prospect  of  death,  had  been  hopefully  converted,  but 
had  subsequently  been  restored  to  health.  Out  of  them  all,  he  did  not  know  of 
more  than  three  who  devoted  themselves  to  the  service  of  Christ  after  their  recov- 
ery. An  English  physician  once  stated,  that  he  had  known  some  three  hundred  sick 
persons,  who,  soon  expecting  to  die,  had  been  led,  as  they  supposed,  to  repentance 
of  their  sins,  and  saving  faith  in  Christ,  but  had  eventually  been  restored  to  health 
again.  Only  ten  of  all  this  number,  so  far  as  he  knew,  gave  any  evidence  of  being 
really  regenerated.  Soon  after  their  recovery,  they  plunged,  as  a  general  thing, 
into  the  follies  and  vices  of  the  world.     Arvine. 

II — i^.  afterward,  too  late,  door  shut,  banquet  begun,  came  .  .  vir- 
gins, "looking  for  mercy,  when  it  was  now  time  for  judgment."  Avgustine. 
open  .  .  us,"  as  some  apologizing  for  their  habit  of  delay  would  say,  "better 
late  than  never:"  these  were  too  late,  know  .  .  not,*  they  had  not  truly 
known  Him.  watch  .  .  therefore,"  this  is  the  great  lesson:  be  always  on 
the  alert,  and  ready. 

Final  rejection  of  the  wicked. — "  The  door  was  shut."  I.  Explain.  Door  of 
heaven.  Closed  by  sin,  opened  by  Christ.  Will  one  day  be  shut  again,  and  with  it 
the  door  of  opportunity,  pity,  mercy,  hope.  H.  Awfulness  of  this  truth:  1.  It  is 
God  who  shuts  the  door;  2.  No  other  way  of  entrance;  3.  In  some  respects  once 
open;  4.  Others  are  shut  in;  5.  Once  shut,  forever  shut;  6.  Though  one  door  is 
shut,  there  is  yet  a noifAer  open — to  another  place.  III.  Improvement:  1.  Terror  of 
wicked;  2.  Happiness  of  saints ;  3.  Distinction  betw.  saints  and  sinners  will  remain 
when  all  other  distinctions  cease.     Beddome. 

The  feeling  of  exclusion. — The  poet  Cowper  tells  us  that,  when  under  conviction 
of  sin,  he  dreamed  that  he  was  walking  in  Westminster  Abbey,  waiting  for  prayers  to 
begin.  "  Presently  I  heard  the  minister's  voice,  and  hastened  towards  the  choir. 
Just  as  I  was  upon  the  point  of  entering,  the  iron  gate  under  the  organ  was  flung  in 
my  face,  with  a  jar  that  made  the  Abbey  ring.  The  noise  awakened  me;  and  a 
sentence  of  excommunication  from  all  the  churches  upon  earth  could  not  have  been 
so  dreadful  to  me  as  the  interpretation  which  I  could  not  avoid  putting  upon  this 
dream." 

14,  15.  man,  i.e.  our  Lord,  far  country,  all.  to  heaven,  goods,  wh.  in 
his  absence  they  were  to  care  for;  as  Christians,  for  the  aff"airs  of  the  Lord,  gave, 
in  trust,  leaving  the  administration  of  afiairs  to  their  fidelity  and  discretion. 
talents,  see  marg.  xviii.  24.  ability,"^  of  wh.  the  master  would  be  the  best 
judge,    journey,  leaving  the  servants  to  uncontrolled  use  of  the  trust. 

Distribution  of  trusts. — I.  According  to  pleasure  of  the  master;  II.  Yet  wisely 
founded  on  ability  of  servant;  III.  Designed  as  a  test  of  fidelitj',  and  an  exercise  of 
capacity,  and  the  preface  of  further  trust;  IV.  And  to  show  what  men  are  when  left 
to  themselves— the  operation  of  right  and  wrong  principles. 

Ordinary  talents  do  most  of  the  work.— I  am  glad  that  the  chief  work  of  the 
Church  in  this  day  is  being  done  by  the  men  of  one  talent.  Once  in  a  while,  when 
a  great  fortress  is  to  be  taken,  God  will  bring  out  a  great  field-piece  and  rake  all 
with  the  fiery  hail  of  destruction.  But  common  muskets  do  most  of  the  hard 
fighting.  Talmage.—Use  the  talent  we  have.— It  was  a  good  saying  of  Epictetus 
in  Arrian,  "  if  I  were  a  nightingale,  I  would  sing  as  a  nightingale:  if  I  were  a  lark, 
I  would  soar  as  a  lark;  but  now  I  am  a  man,  I  will  glorify  God  as  a  man."  But 
alas!  how  often  do  men  of  the  best  endowments  miscarry,     Manton. 

16 18.  traded,  "The  virgins  waited,  the  servants  woi%  for  their  Lord;  there 

we  have  the  spiritual  rest,  here  the  outward  activity  of  Christians."  made,  R-  V.  omits 
"  them."  gained  .  .  two,  "the  increase  gained  by  the  two  faithful  servants  was 
</ie/«7^  amount  o/Meirto^en/.s:  of  ea.  will  be  req.  as  much  as  has  been  given."  he  .  . 
one,  having  received  as  much  as  the  othera  in  prop,  to  his  ability.'    went,  not  to 


Chap.  XXV.  19—25. 


MATTHEW. 


143 


trade,     lord's  money,  being  his  lord's,  he  should  have  been  the  more  careful. 

Faithfulness  and  unfaithfulness  contrasted. — I.  The  contrast  consists  in  dif. 
of  moral  principle — the  trust  equal,  the  ability  of  the  servants  being  considered;  II. 
The  faithful  clieerfully  apply  themselves,  as  if  in  their  master's  presence,  to  the  ad- 
ministration of  affairs.  Did  what  he  knew,  and  they  felt,  they  were  able  to  do ;  III. 
The  unfaithful  having  as  much  ability  as  the  rest,  in  proportion  to  the  trust,  neg- 
lected duty.  What  would  he  have  done  with  much,  who  accomplished  nothing  with 
so  little  ? 

A71  Eastern  fable. — There  is  an  instructive  Eastern  tale  which,  in  its  deeper 
meaning,  runs  remarkably  parallel  to  this  parable. 

"  There  went  a  man  from  home,  and  to  his  neighbors  twain 
He  gave,  to  keep  for  him,  two  sacks  of  golden  grain. 
Deep  in  his  cellar  one  the  precious  charge  concealed. 
And  forth  the  other  went,  and  sowed  It  in  his  field. 
The  man  returns  at  last— asks  of  the  first  his  sack, — 
'  Here,  take  it,  'tis  the  same :  thou  hast  it  safely  back.' 
Unharmed  it  shows  without:  but  when  he  would  explore 
His  sack's  recesses,  corn  there  finds  he  now  no  more; 
One-half  of  all  therein  proves  rotten  and  decayed, 
Upon  the  other  half  have  worm  and  mildew  proyed. 
The  putrid  heap  to  him  in  ire  he  doth  return  ; 
Then  of  the  other  asks,  '  Where  is  my  sack  of  corn  ? ' 
Who  answered,  '  Come  with  me,  and  see  how  it  has  sped' — 
And  took  and  showed  him  fields  with  waving  harvests  spread. 
Then  cheerfully  the  man  laughed  out,  and  cried,  '  This  one 
Had  insight  to  make  up  for  the  other  that  had  none; 
The  letter  he  observed,  but  thou  the  precept's  sense. 
And  thus  to  me  and  thee  shall  profit  grow  from  hence; 
In  harvest  tiiou  shalt  fill  two  sacks  of  corn  for  me. 
The  residue  of  right  remains  in  full  for  thee.'  "  Trench. 

19 — 23.  long  time,  time  enough  for  the  faithful  to  double  their  capital. 
reckoneth,"  the  reckoning  no  less  certain  than  the  coming,  came,  the  faithful 
come  with  joy  and  alacrity  in  the  day  of  reckoning,  faithful,  "  his  faithfulness, 
not  his  success,  is  rewarded."  joy  .  .  I^ord,''  into  fulness  of  thy  lord's  favor, 
and  share  in  his  prosperity,  gained  two,  he  had  been  as  faithful  as  the  first ;  had 
gained  as  much  in  proportion,  enter  thou,  and  take  thy  place  with  thy  faitliful 
fellow-servant. 

Tlie  reckoning. — I.  At  a  fixed  time, — not  unwisely  hastened  or  deferred;  II. 
After  a  just  method —  content  with  each  who  had  done  his  best;  III.  Wisely  distrib- 
uting reward  and  punishment — praises  and  reproofs.  A2)2))-oval  of  the  faithful. — 
I.  Bestowment  of  favor — ^joy  of  lord;  II.  Increase  of  confidence;  III.  Fidelity  in 
small  things,  shows  a  capacity  for,  and  leads  to  the  administration  of  weightier 
concerns. 

Improving  time. — Dr.  A.  Clarke  was  always  an  early  riser,  he  usually  began  the 
day  at  four  o'clock  in  the  morning.  Much  of  the  time  spent  by  others  in  sleep  he 
passed  in  his  study.  Even  when  he  accepted  any  invitations  to  dinner  parties,  he 
almost  always  returned  home  directly  afterwards.  Albert  Barnes  is  said  to  have 
written  the  greater  part  of  his  commentaries  before  breakfast  time.  Early  morn- 
ing is  the  best  time  for  study,  as  then  the  body  is  refreshed,  and  the  mind  most 
vigorous.  Mr.  Jos.  AUeine  rose  constantly  at  four  o'clock,  and  on  the  Sabbath  earlier 
still.  It  gave  him  much  trouble  to  hear  any  artisans  at  work  before  himself,  and  he 
would  8aj%  "How  this  noise  shames  me  !  Does  not  my  Master  deserve  more  than 
theirs?"  He  often  used  to  say,  "Give  me  a  Christian  that  counts  his  time  more 
precious  than  gold."  The  joy  of  the  Lord's  service. — When  Richai'd  Cameron,  one 
of  the  noblest  of  our  Scottish  martjTS,  had  fallen  mortally  wounded  on  Airdsmoss,  he 
said,  "I  am  dying,  happy,  happy;  and  if  I  had  a  thousand  lives  I  would  willingly 
lay  them  all  down  one  after  the  other  for  Christ.  Oh,  He  is  near  me;  I  think  I  see 
Him  !  I  am  just  coming.  Lord  Jesus."    E.  Sandercock. 

24,  25.  he  .  .  one,  even  this  a  large  sum.  As  large  in  proportion  to  abil- 
ity as  the  others  had.  came,  not  cheerfully,  as  the  otliers.  hard  man,  the  un- 
faithful think  hardly  of  their  Lord:  the  faithful  of  themselves,  reaping,  very 
little  did  the  lord  reap  here,  sown,  one  talent  was  too  much  for  such  barren  soil. 
strawed,  scattered  in  winnowing,  afraid  .  .  hid,  the  hiding  not  the  result 
of  fear,  but  of  the  dissatisfied  proud  spirit  of  this  unfaithful  man.  It  was  an  excuse 
falsely  framed,  thine,  had  he  not  defrauded  the  master  of  the  profit  that  should 
have  been  made  ? 


A.D.   30. 

The  true  method 
of  increasing  our 
sphere  is  to  fill  to 
overflowing  that 
in  which  we  are. 
The  horizon  will 
widen  as  we 
climb  the  hill. 
Only,  to  secure 
that  widening, 
we  must  keep 
walking  up.  Tay- 
lor. 

"  If  thou  hide  thy 
treasure  upon 
the  earth,  how 
canst  thou  ex- 
pect to  find  it  in 
heaven? "  En- 
chiridion. 

"But  what  is 
your  duty  ?  The 
carrying  on  the 
affairs  of  the  day 
that  lies  before 
yoM.."  Gathe. 

"  Perish  discre- 
tion when  it  In- 
terferes with 
duty."  H.  More. 

a  1  Th.  ii.  19;  2 
Co.l.  11;  Phi  Iv. 
1. 

6  Be.  iii.  21  ;   Jo. 
xii.    26 ;    xlv.  3 
Bo.  viii.  17 ;  Pa. 
svi.  11. 

"It  is  but  little 
we  can  receive 
here,  some  drops 
of  joy  that  enter 
into  us:  but  there 
we  shall  enter  in- 
to joy,  as  vessels 
put  into  a  sea  of 
happiness."  Abp. 
Leigh  ton. 

"No  man's  spir- 
its were  ever  hurt 
by  doing  his 
duty :  on  the  con- 
trary, one  good 
action,  one  temp- 
tation resisted 
and  overcome, 
one  sacrifice  of 
desire  or  inter- 
est, purely  for  con- 
science' sake,  will 
prove  a  cordial 
for  weak  and  low 
sprits  far  beyond 
what  either  In- 
dulgence, or  di- 
version, or  com- 
pany can  do  for 
them."  Paley. 
Wondrous  para- 
dox, yet  sugges- 
tive truth !  the 
fear  of  God  as  an 
"austere"  One 
makes  us  heed- 
less of  his  ser- 
vice ;  but  the 
lore  of  God  as  our 
Father  and  our 
Friend,  through 
Christ,    Inspires 


144 


MATTHEW. 


Chap.  XXV.  a6— 30. 


A.D.  30. 

US  with  devotion 
to  himself,  and 
impels  us  to  be- 
come his  earnest 
servants.  Tay- 
lor. 

"He  is  not  only 
idle  who  does 
nothing,  but  he 
is  idle  who  might 
be  better  em- 
ployed." Socrates. 
■■  What  a  folly  it 
is  to  dread  the 
thought  of 
throwing  away 
life  at  once,  and 
yet  have  no  re- 
gard to  throwing 
it  away  by  par- 
cels and  piece- 
meal 1 "    Howe. 

Use  what  talent 
you  possess.  The 
woods  would  be 
very  silent  if  no 
bird  sang  there 
but  those  wh. 
sing  best. 

a  Job  XV.  6;  Ps. 
xviii.  26. 

Usury,  money 
paid  for  use  of 
money.  Now  ap- 
plied to  exces- 
sive and  illegal 
exactions. 
Till  15th  century 
Jews  were  the 
only  usurers; 
hence  they  were 
often  persecuted 
and  banished.  In 
1545  interest  was 
fixed  at  10  p.  c. 
This  law  was  re- 
pealed by  Edw. 
VI.  and  re-enact- 
ed 1570. 

The  thought  con- 
veyed by  verse  29 
is  true,  even  in 
wordly  matters: 
talents  not  used 
pass  away  from 
their  possessor: 
and  the  strenu- 
ous  worker 
seems  to  gather 
to  himself  what 
Is  lost  by  the 
Idle.     Carr. 

"Capacity  is  ex- 
tirpated by  dis- 
use," while  its 
diligent  exercise 
enlarges  and  en- 
nobles it.  Tay- 
lor. 

Cease  to  parade 
your  feebleness. 
It  la  only  a  thin- 
veiled  pride,  not 
modesty  at  all. 
He  who  comes 
with  all  his 
faithful  work, 
and  offers  it  to 
the  Lord,  by  wh. 


Excuses  of  slothfulness. — I.  False — the  Lord  had  sown ;  II.  Proud,  no  confession 
of  his  fault;  III.  Presumptuous,  he  charged  the  master  with  a  fault,  to  exculpate 
himself;  IV.  The  men  who  hide  their  one  talent,  would  hide  a  dozen  if  they  had 
them ;  V.  The  man  who  faithfully  uses  five,  would  faithfully  use  one  if  he  had  no 
more. 

Parable  of  slothfulness. — Among  the  disciples  of  Hillel,  the  wise  teacher  of  the 
sons  of  Israel,  was  one  named  Saboth,  who  gave  himself  up  to  idleness.  Hillel  was 
grieved,  and  resolved  to  cure  him  of  his  fault.  He  took  him  to  the  valley  of 
Hinnom,  by  Jerusalem,  where  was  a  standing  pool  full  of  snakes  and  vermin,  and  cov- 
ered with  muddy  weeds.  "  Here,"  said  Hillel,  "let  us  rest." — "  Not  here,"  said  the 
youth.  "Dost  thou  not  perceive  what  poisonous  vapors  it  exhales  ?" — "Thou  art 
right,  my  son:  this  bog  is  like  the  soul  of  a  slothful  man."  Hillel  then  took  the 
youth  to  a  waste  field  producing  thorns  and  thistles.  "This,"  he  said,  "has  good 
soil  to  produce  all  that  is  good  and  pleasant;  but  it  is  forgotten  and  neglected.  A 
little  while  ago,  thou  didst  see  the  soul :  now  behold  the  life  of  an  idle  man.  Sab- 
oth was  so  impressed  that  he  began  to  lead  a  new  life.  Then  Hillel  took  him  into  a 
fertile  valley,  by  the  side  of  a  clear  brook,  which  flowed  meandering  between  fruit- 
ful trees,  flowery  meadows,  and  shady  shrubberies,  and  said,  "  This  is  the  picture 
of  thy  new,  industrious  life.  Nature,  which  warned  thee,  will  now  reward  thee. 
Her  beauty  and  grace  can  only  give  joy  to  him  who  sees  in  her  life  a  picture  of  his 
own."     Krummacher. 

26,  ay.  answered,"  accepting  even  the  false  excuse  for  truth,  and  replying  to 
that,  wicked  .  .  slothful,  this  was  the  true  reason,  unfaithfulness  and  idleness. 
knewest,  so  thou  sayest.  But  better  to  read  it  as  a  question:  "  didst  thou  know, 
etc.  ? "  oughtest,  even  if  that  be  true,  exchangers,  bankers,  money-changers. 
usury,  interest.  Usury  prohib.  by  Mosaic  law,  except  fr.  foreigners:  Ex.  xxii.  25; 
De.  xxiii.  19,  20 ;  Ne.  v.  10,  11.  This  to  keep  up  feeling  of  brotherhood  among  Jews; 
and  restrain  a  trading  spirit  as  inconsistent  with  a  people  meant  to  be  an  agricultural, 
rather  than  a  commercial  community. 

The  just  reproof . — I.  Condescending  to  answer  at  all;  II.  Went  at  once  to  root 
of  matter—"  wicked,  slothful;"  III.  The  wicked  and  slothful  rob  God;  will  not  work 
themselves,  orletothers  work— the  money  kept  fr.  the  exchangers;  IV.  The  man  who 
does  not  use  his  talent  a  mere  cumberer  and  hiuderer. 

A  town  of  slothful  men. — In  a  town  of  lazy  men,  I  should  expect  to  find  crazy 
houses,  shingles  and  weather-boards  knocked  ofl';  doors  hingeless,  and  all  a-creak; 
windows  stufl'ed  with  rags,  hats,  or  pillows.  Instead  of  flowers  in  summer,  and 
warmth  in  winter,  every  side  of  the  house  would  swarm  with  vermin  in  the  hot  weather, 
and  with  starveling  pigs  in  cold.  Fences  would  be  curiosities  of  lazy  contrivance ; 
and  gates  hung  with  ropes,  or  lying  flat  in  the  mud.  Lank  cattle  would  follow  every 
loaded  wagon,  supplicating  a  morsel,  with  famine  in  their  looks.  Children  would  be 
ragged,  dirty,  saucy;  the  schoolhouse  empty;  the  jail  full;  the  church  silent;  the 
grog-shops  noisy;  and  the  carpenter,  the  saddler,  and  the  blacksmith  would  do  their 
principal  work  at  the  taverns.     Beecher. 

28 30.  take     .     .     give,  "the  good  shall  be  raised  as  high  as  the  wicked 

are  cast  low.  Dives'  measure  of  good  things  is  taken  away  fr.  him  and  given  to 
Lazarus."  Jacobus,  which  hath,  the  more  one  gets  by  fidelity  to  duty  and  truth, 
the  more  he  shall  receive  fr.  the  master's  bounty.  The  exercise  of  fidelity,  qualifies 
for  use  and  enjoyment  of  more,  cast  ye,  a  contrast  to  "enter  thou,"  vv.  21,  23. 
darkness,  the  faithful  shall  have  light,  joy;  the  tmfaithful,  misery,  hopeless 
despair. 

The  indignant  sentence.— I.  The  unfaithful  shall  not  be  trusted  further;  IL  Shall 
be  cast  fr.  the  presence  of  the  true,  lest  he  contaminate  them,  and  as  a  warning  to 
others;    HI.   The  rest  of  the  future  only  to  be  enjoyed  by  the  faithful  toilers  of  the 

present.  ,  .    ,    - 

Some  of  us  imagine  sometimes,  I  fear,  that  we  are  here  to  occupy  a  kind  of  orna- 
mental position  in  the  chm-ch.  I  remember  to  have  read  of  Oliver  Cromwell  that  on 
one  occasion  he  was  visiting  one  of  the  great  churches  of  our  land,  and  discovered  in 
the  niches  of  one  of  its  side  chapels  a  number  of  silver  statues.  "What  are  these  ? " 
demanded  he  sternly  of  the  trembling  dean  who  was  showing  him  round  the  church. 
"Please  your  highness,"  was  the  reply,  "  they  are  the  twelve  apostles."  "The  twelve 
apostles  are  they  ?  Well,  take  them  away  at  once,  and  melt  them  down,  and  coin  them 
into  money  that,  like  their  Master,  they  may  go  about  doing  good."    B.  Morton. 


Chap,  xxv,  31 — 40. 


MATTHEW. 


145 


I  do  not  believe  with  those  people  who  seem  to  think  it  will  be  all  as  one  a  thousand 
years  hence,  whether  we  cultivate  our  minds  in  this  life  or  not,  and  that  it  matters 
nothing  how  small  our  knowledge  may  be.  All  is  good  if  turned  to  a  right  account, 
and  the  acquirements  of  this  life  may  enlarge  our  spiritual  capacities  for  another. 
And  I  cannot  help  thinking  that,  to  some  extent,  our  power  of  seeing  and  appreciating 
the  hidden  things  of  the  next  life  will  depend  on  the  exercise  and  growth  of  our  fac- 
ulties in  this.     N.  Macleod. 

31 — 33.  glory,"  of  wh.  He  had  never  said  so  much,  until  about  to  suffer. 
nations,  hence  at  His  coming  Christianity  would  be  universally  diffused,  sepa- 
rate, characters  much  mingled  bef.  (tares,  wheat,  etc.).  This,  work  of  angels.' 
shepherd,  a  favorite  title  of  Christ. «  divideth,  wh.  a  true  shepherd  most  easily 
and  unerringly  does."^  "So  completely  do  sheep  lose  their  distiuctive  features  in 
these  hot  climates,  that  in  seeing  them  mixed  with  goats  I  could  never  tell  them 
apart.  They  are  never  white  as  with  us,  and  their  wool  degenerates  into  hair." 
Malcolm,    right,  place  of  honor. « 

Christ  the  Lord  of  heaven  and  hell.— "  Come" — "Depart" — I.  Lord  of  heaven 
— 1.  keeps  heaven  open  till  all  His  disc,  have  entered;  2.  excludes  all  who  have  no 
right  to  enter;  3.  will  bring  all  his  disc,  thither;  4.  will  minister  to  every  want,  and 
gratify  every  desire.  11.  Lord  over  hell — L  sentences  lost  souls  thither:  2.  inflicts 
the  punishment  there — by  His  power  the  spirit  is  sustained,  while  through  memory, 
and  conscience,  and  remorse,  it  torments  itself.      L.  Martin. 

Dividing  the  sheep  from  the  goats. — The  morning  after  reaching  Palestine,  when 
setting  out  from  Ramleh,  across  the  plain  of  Sharon,  we  saw  a  shepherd  leading 
forth  a  flock  of  white  sheep  and  black  goats,  all  mingled  as  they  followed  him. 
Presently  he  turned  aside  into  a  little  green  valley,  and  stood  facing  the  flock. 
When  a  sheep  came  up,  he  tapped  it  with  his  long  staff  on  the  right  side  of  the  head, 
and  it  quickly  moved  off  to  his  right;  a  goat  he  tapped  on  the  other  side,  and  it  went 
to  his  left.  Thus  the  Saviour's  image  presented  itself  exactly  before  our  eyes. 
Frof.  J.  A.  Broadus. 

34>  35*  ^ii&>  "Here  for  the  first  and  only  time  does  the  Lord  give  Himself 
this  name."-''  It  is  as  if  he  would  once  for  all  before  He  suffered,  disclose  the  ful- 
ness of  His  majesty,  come,  those  who  refuse  to  come  into  the  kingdom  of  grace 
will  not  be  invited  to  come  into  the  k.  of  glory,  blessed  .  .  F'ather,^  chosen 
in  Christ*  and  given  to  Him.  inherit,'  as  rightful  heirs  through  grace,  pre- 
pared, see  note  on  Jo.  xiv.  2.  Because  prepared,  perfectly  adapted  for  glorified 
beings,  from  .  .  world,  the  grand  result  of  a  settled  purpose  to  sanctify  and 
save.     I     .     ,    me,  for  whose  sake  ye  showed  kindness  to  my  suffering  followers.^' 

The  exaltation  of  the  righteous. — I.  The  invitation  is  given  by  the  King  Himself. 
H.  The  glorious  distinction  of  the  righteous — right-hand.*  HL  The  pleasing  and 
significant  character  under  wh.  the  righteous  are  addressed — "blessed."  IV.  Future 
exaltation — 1.  a  gracious  welcome;  2.  a  royal  inheritance;  3.  a  prepared  inherit- 
ance.    Fulpit  Tliemes. 

Cliristian  beneficence. — In  one  part  of  Burmah  there  is  a  village  of  professing 
Christians,  belonging  to  the  Karen  race.  Years  ago,  although  they  had  Christian 
teachers,  they  had  no  Bible, — at  least,  their  entire  Bible  was  the  Gospel  of  Matthew, 
in  manuscript.  One  day,  the  missionary's  wife  was  reading  to  a  group  of  them  that 
chapter  where  Christ  speaks  of  being  visited  when  sick  or  in  prison,  as  represented 
in  the  person  of  His  disciples.  They  instantly  took  it  home  to  themselves;  like 
most  heathens,  they  had  hitherto  been  very  heartless  towards  their  suffering  neigh- 
bors. But  they  were  not  content  with  knowing  the  Lord's  will, — they  went  their  way 
and  did  it.  There  was  one  poor  widow  who,  along  with  her  child,  was  afflicted  with 
leprosy.  They  had  hitherto  left  her  to  pine  away,  neglected  and  uncared  for;  they 
now  hastened  to  her  hovel.  Some  of  them  cleared  her  house ;  another  fetched  water ; 
and  some  brought  her  rice,  and  other  comforts,  till  the  poor  outcast  was  bewildered 
with  delight.  In  the  same  way  they  dealt  with  other  afflicted  neighbors ;  and  it  was 
not  a  mere  spirit  of  kindness,  but  was  sustained  with  silent  and  unostentatious  perse- 
verance, none  being  allowed  to  lack  what  they  themselves  enjoyed.  Bible  in  Many 
Lands. 

36 — 40.  answer,  in  thought  if  not  in  words.  They  do  not  deny  that  they  have 
cared  for  the  hungry,  etc. ;  but  having  done  so  without  an  eye  to  any  reward,  they 
will  feel  that  such  acts  of  kindness  do  not  merit  so  much  notice  and  recompense. 


alone  he  did.  it, 
his  is  the  true 
humility.  Bfooks. 

"O  Heaven !  were 
man  but  con- 
stant, he  were 
perfect;  that  one 
error  fills  him 
with  faults." 
Shakespeare. 


the  final 
judgment 


a  Zee.  xiv.  5;  Ma. 
xvi.  27;  Ac.  i.  11; 
1  Th.  iv.  16 ;  Jude 
14;  Ke.  1.  7;  lii. 
21. 

b  Ma.  xili.  41; 
xxiv.  31. 

c  Jo.  X.  1—16 ;  Ps. 
xxiii.  ;Ez.xxxiv. ; 
Ee.  vil.  17. 
d  2  Ti.  11.  19;  Jo. 
X.  3. 

«  Ja.  ii.  5.  See  a 
remarkable  pas- 
s  a  g  e  in  Plato's 
Republ.  X.  13.  Bos- 
ton's Works,  fol. 
113. 


In  this  great  pic- 
ture of  the  final 
judgment  the 
prominent 
thought  is  sepa- 
ration. There  is 
no  middle  posi- 
tion :  each  one  is 
either  on  the 
right  or  on  the 
left.     Gibson. 

f  cf.  Be.  xix.  16 ; 
Bo.  xiv.  9;  Jer. 
xxiii.  5. 

g  Lu.  xii.  32 ;  He. 
xi.  16. 

^lEp.  i.  4;  2T1.  i. 
9. 

i  Be.  xxi.  7 ;  Bo . 
viii.  17 :  1  Pe.  i.  4. 
,j  Is.  Iviii.  6,  7; 
De.  XV.  7—11 ;  Ja. 
i.  27;  He.  xlii.  2; 
Ga.  vi.  10;  1  Pe. 
iv.  9. 

k  Ep.  1.  20;  Ps. 
XX.  1;  Ac.  ii.  25. 
'•The  mild  splen- 
dors of  the  ris- 
ing sun,  the  rud- 
dy glowing  tints 
of  evening,  the 
moon's  calm  ra- 
diance in  a  se- 
rene night  — all 
these  swell  our 
bosoms  wl  th 
pleasure;  but 
sweeter,  still 
sweeter,  my  son, 
is  the  recollec- 
tion of  a  benevo- 
lent       deed." 


146 


MATTHEW. 


Chap.  XXV.  41 — 46. 


a  Pr.  xix.  17;  Mk. 
Ix.  41 ;  Ep.  V.  30. 
b  He.  vi.  10. 
I>r.  J.  W.  Alexan- 
der, D.D.,  New 
York .  Cliristian 
Faith  and  Practice, 
2^3.  "No  one 
can  estimate  the 
amount  of  ser- 
vice rendered  to 
Christ  in  little 
things." 

"When  dying, 
one  said  to  Tho- 
mas  Hooker, 
'  Brother,  you  are 
going  to  receive 
the  reward  of 
your  labors.'  He 
humbly  replied, 
'  Brother,  I  am 
going  to  receive 
mercy.'  "    Bowes. 

c  Ma.  vil.  23;  Ps. 

vi.   8 ;    Ma.   xiii. 

40-42. 

d  2  Pe.  ii.  4 ;  Jude 

6;  Jo.  viii.  44;    1 

Jo.  lii.  8 ;  Ee.  xx. 

10,  15. 

e  Ma.  V.  16;  vi.  1, 

2. 

"I   would    give 

nothing  for  that 

man's     religion 

whose   very  dog 

and  cat  are  not 

the  better  for  it." 

R.  Hill. 

"Life  affords  but 
few  opportuni- 
ties of  doing 
great  services 
for  others ;  but 
there  is  scarcely 
an  hour  of  the 
day  that  does 
not  afford  us  an 
opportunity  o  f 
performing  some 
little,  it  may  be 
unnoticed  kind- 
ness."   Bowes. 

f   Jo.   xll.   40;    2 
Co.  iil.  14;  iv.  4; 
1  Jo.  li.  11. 
g  Pr.  xiv.  31 ;  Zee. 
li.  8;  Ac.  Ix.  5. 
h  aiuiVLov,  an    in- 
definitely   long 
period,  or  lapse 
of  time;  perpetu- 
ity, eternity. 
i  Da.  xii.    2;  Jo. 
V.  28,  29;    Ko.  il. 
5—9;  Re.  xiv.  11; 
Jude  7;    Ke.  xx. 
10. 

"Father,  what  a 
miserable  condi- 
tion you  are  in, 
if  there  be  not 
another  world 
after  th  1  s!" 
"True,  my  son," 
replied  the  an- 
chorite; "but 
what  will  thine 
be.  If  there  toe?" 


least  .  .  me,"  the  king  will  be  debtor  to  no  man.  He  will  abundantly  dis- 
charge all  obligation  under  wh.  He  regards  Himself  as  laid,  in  the  persons  of  His 
saints.*  Love  to  Christ  must  be  the  motive  of  the  deed  of  charity,  else  it  is  worth- 
less as  a  test  of  true  discipleship. 

Transcendent  ivipor-tance  of  beneficence. — In  context  Jesus  gives  the  true  rea- 
son— all  our  powers  are  talents  entrusted  to  us ;  the  true  rule — ace.  to  ability ;  the 
true  inspiration — love.  Three  things  show  importance  of  practical  love:  I.  The  vast 
scope  wh.  heaven  has  made  in  society  for  its  operation;  H.  The  endeared  connection 
of  the  lowest  in  the  social  scale  with  Christ;  IH.  The  decisive  influence  it  has  in  de- 
termining the  destinies  of  eternity.     HomUist. 

Real  charity. — The  Rev.  Rowland  Hill  once  visited  an  intimate  friend;  and  hav- 
ing left  the  house,  a  member  of  the  family  remarked  that  Mr.  Hill  had  not  a  shirt  on. 
"  That  is  very  strange,"  said  the  mistress  of  the  house;  "but  the  next  time  he  calls, 
I'll  ask  him  about  it."  On  his  next  visit,  the  question  was  asked;  and  he  replied, 
"  It  is  quite  correct.  I  w^ent  to  see  a  poor  man  who  was  ill  in  bed,  and  as  he  was 
without  a  shirt,  I  gave  him  mine."  "But  would  it  not  have  been  as  well  if  you 
had  sent  him  one,  on  your  return  home?"  inquired  the  lady.  "Oh,  I  might  have 
changed  my  mind,"  said  Mr.  Hill;  "besides,  I  thought  my  warm  shirt  was  more  fit 
for  him  than  a  cold  one." 

41—43.  depart  .  .  me,"  separation  from  the  righteous,  a  preface  to  final 
and  eternal  separation  fr.  Christ — the  lowest  depth  of  misery  and  despair,  cursed, 
"not  of  my  Father  (as  v.  34),  because  the  curse  is  their  own  work."  prepared, 
not  for  man  but  for  earlier  and  higher  rebels. <*  I  .  .  tne,what  you  did  that  was 
good  was  not  done  as  unto  me:  but  fr.  human,  worldly,  selfish  considerations ;  such 
men  have  their  reward.* 

Principles  of  the  final  judgment. — I.  The  identification  of  Christ  with  His  peo- 
ple, esp.  His  poor — I.  In  sameness  of  a  common  nature;  2.  In  grace;  3.  In  condi- 
tion. II.  The  nature  of  corresponding  duty  of  attachment  to  these  as  representa- 
tives of  our  absent  Saviour.     ArcJier  Butler. 

For  Christ's  sake. — In  the  life  of  John  Falk,  the  German  philanthropist,  founder 
of  the  "Society  of  Friends  in  Need"  in  Germany,  there  is  an  interesting  incident  re- 
lated of  one  of  the  scholars  in  the  orphan  school  connected  with  that  society.  It  was 
the  time  of  the  evening  meal,  and  when  one  of  the  boj'S  had  said  the  pious  grace, 
Come,  Lord  Jesus,  be  our  guest,  and  bless  what  thou  hast  jit'ovided,  a  little  fellow 
looked  up  and  said,^"Do  tell  me  why  the  Lord  Jesus  never  comes.  We  ask  Him 
every  day  to  sit  with  us,  and  He  never  comes."  "  Dear  child,  only  believe  and  you 
may  be  sure  He  will  come ;  for  He  does  not  despise  our  invitation."  "I  shall  set 
Him  a  seat,"  said  the  little  fellow;  and  just  then  there  was  a  knock  at  the  door.  A 
poor  frozen  apprentice  entered,  begging  a  night's  lodging.  He  was  made  welcome: 
the  chair  stood  empty  for  him.  Every  child  wanted  him  to  have  his  plate ;  and  one 
was  lamenting  that  his  bed  was  too  small  for  the  stranger,  who  was  quite  touched 
by  such  uncommon  attentions.  The  little  one  had  been  thinking  hard  all  the  time. 
"Jesus  could  not  come,  and  so  He  sent  this  poor  man  in  His  place,^ — is  that  it?" 
"Yes,  dear  child, — that  is  just  it.  Every  piece  of  bread  and  every  drink  of  water 
that  we  give  to  the  poor,  or  the  sick,  or  the  prisoners,  for  Jesus'  sake,  we  give  to 
Him."    Stevenson. 

44 — 46.  answer,  their  culpable  ignorance  speaking  for  the  last  time,  when 
.  .  thee,  they  might  truly  say  they  did  not  see  Christ  in  the  persons  of  suttering 
saints;  not  having  seen  Him  at  all  as  their  own  Saviour,  and  as  the  Son  of  God./ 
did  .  .  not,  but  prob.  did  the  opposite — persecuted,  oi)pressed,  etc.^  ever- 
lastings   .     .     eternal,  the  same  word*  in  ea.  case.' 

Eternal  life. — I.  What  it  is.  1.  It  is  life  in  the  most  perfect  existence.  2.  It  is 
life  in  its  fullest  enjoyment.  The  intellect  in  its  highest  flights,  the  will  in  its  most 
entire  subjugation,  and  the  affections,  shall  be  fully  enjoyed  there.  3.  It  is  life  in  its 
eternal  duration.  II.  The  persons  who  are  to  enjoy  eternal  life — "the  righteous." 
They  have  been  stripped  of  their  own  righteousness,  and  are  clad  in  the  righteous- 
ness of  Christ.     J.  H.  Evans. 

When  the  parabolic  form  is  reduced  and  the  accidental  details  laid  aside,  it  re- 
mains that  the  Book  of  Judgment  is  the  Sermon  on  the  Mount,  and  that  each  soul  is 
tried  by  its  likeness  to  the  Judge  Himself.  Jesus  has  prepared  the  world  for  a  start- 
ling surprise,  but  it  will  not  be  the  contradiction  of  our  present  moral  experience;  it 
will  be  the  revelation  of  our  present  hidden  character.    John  Watson.    We  are  apt 


Chap.  xxvi.  i— 5- 


MATTHEW. 


i4r 


to  imagine  that  true  religion  consists  in  extraordinary  frames  of  mind,  ecstatic 
moods.  It  consists  in  nothing  of  the  kind,  but  in  the  faithful  discharge,  in  the  spirit 
of  Christ,  of  the  human  duties  of  our  every-day  existence.  Many  are  the  legends 
concerning  the  Quest  of  the  Holy  Grail,  the  traditional  Cup  of  Healing  from  which 
the  Saviour  drank  the  sacramental  wine  the  night  He  was  betrayed.  But  the  pret- 
tiest of  them  all,  prettiest  because  truest,  is  that  which  represents  a  bold  knight  of 
the  Round  Table  travelling  far  over  mountains  and  through  deserts  in  search  of  the 
mysterious  Grail.  His  protracted  and  exhaustive  journeys,  however,  turned  out 
fruitless.  At  length,  wan  in  countenance,  depressed  in  spirit,  and  fatigued  in  body,  he 
resolved  to  return  to  Arthur's  Hall,  a  sadder  but  not  a  wiser  man.  However,  as  he 
was  neariug  the  gate  of  Camelot,  he  saw  a  poor  man  writhing  in  the  ditch,  evidently 
in  the  last  agonies  of  death.  Moved  with  compassion,  the  sworn  defender  of  the 
rights  of  the  poor  and  the  weak  dismounted  from  his  steed,  sought  a  cup  of  water, 
and  handed  it  to  the  suffering  man ;  when  lo  !  the  cup  glowed  as  if  it  were  a  thing 
alive,  flamed  as  if  it  were  the  sapphire  of  the  New  Jerusalem.  The  knight  at  last 
saw  the  Holy  Grail,  not,  however,  in  traversing  barren  wildernesses  or  performing 
deeds  of  prowess,  but  in  succoring  the  poor  and  forlorn.     J.  C.  Jones. 


CHAPTER   THE  TWENTY-SIXTH. 

I,  a.  finished  .  .  sayings,  closing  His  ministry  with  them  in  the 
Temple,"  and  on  Olivet.''  "Having  fulfilled  the  office  of  Prophet  and  Teacher,  He 
now  enters  on  that  of  Priest."  "  Henceforward  commences  the  nai-rative  of  His 
passion."  after  .  .  days,  The  two  days  would  be  from  Tuesday  evening  till 
Thursday  evening.  There  is  no  record  at  all  of  how  He  spent  the  Wednesday ;  in 
all  probability  it  was  in  seclusion  at  Bethany.  Nor  have  we  any  account  of  the  do- 
ings of  the  Thursday  save  the  directions  given  to  prepare  the  Passover,  the  keeping 
of  which  was  to  be  the  first  act  of  the  last  day.  Gibson,  passover,  it  was  meet 
that  the  Lamb  of  God,  the  true  paschal  lamb,  should  be  oflered  at  such  a  time. 

Our  Lord's  last  passover. — Christ,  in  the  full  anticipation  of  His  judicial  glory, 
is  prepared  for  His  death.  I.  He  is  notwithstanding  ready  for  death;  II.  He  is  on 
that  account  ready  for  death.  The  Divine  assurance  of  the  Lordin  contrast  with 
the  perfect  and  helpless  uncertainty  of  His  enemies — 1.  The  fact  itself;  2.  Its  ex- 
planation.    Lange. 

The  story  of  the  Cross. — A  heathen  ruler,  who  had  heard  the  story  of  the  Cross, 
and  desired  to  know  its  power,  was  sick  unto  death.  To  one  of  his  attendants  he 
said,  "  Make  a  cross,  and  lay  it  down  in  front  of  my  door."  When  this  was  done,  he 
said,  "Take  me,  now,  and  lay  me  on  the  cross.  Extend  my  hands  and  feet,  and  let 
me  die."  As  he  lay  there  dying,  he  lay  hold  on  the  blood  of  Christ,  and  said,  "It 
lifts  me  up;  it  lifts  me;  it  lifts  me;  it  lifts  me!  " 

'  On  thee  and  thine,  thy  warfare  and  thine  end. 

Even  in  His  hour  of  agony  He  thought, 
"When,  ere  the  final  pang  His  soul  shall  rend. 

The  ransom'd  spirits  one  by  one  were  brought 
To  His  mind's  eye— two  silent  nights  and  days 
In  calmness  for  His  far-seen  hour  He  stays."    Kehle. 

2 — g,  assembled,''  meeting  convened  prob.  ab.  the  time  our  Lord  uttered  these 
words,  palace,  where  only  trusted  and  exalted  persons  could  enter.  Caiaphas, 
i.e.,  Joseph  C.<*  Aunas,^  who  had  been  app.  by  Cyrenius,-''  having  held  ofl3ce  fifteen 
yrs.,  was  depos.  a.d.  14  by  Valerius  Gratus,  the  governor  who  preceded  Pilate. 
Three  others  fol.  in  succession,?  when  C.  the  s. -in-law  of  Annas  was  app.  By  the 
Jews,  Annas  was  prob.  held  to  be  the  rightful  high-priest;  hence  Christ  was  \Q(\.first 
to  him.  subtilty,  fearing  the  people.*  kill,  did  they  intend  a  private  assassina- 
tion? feast-day,  i.e.,  during  the  feast.  The  odium  of  such  an  act  at  that  time, 
and  the  consequences  wh.  they  wished  to  escape  by  this  postponement,  were,  how- 
ever, denied  them  by  the  sudden  and  unexpected  offer  of  Judas.* 

The  unpriestly  consultation. — I.  A  council  without  counsel,  devoted  to  subtilty ; 
n.  A  shameless  council,  devoted  to  lying  and  calumniation;  HI.  A  profligate 
council,  devoted  to  hypocrisy ;  IV.  A  blind  council,  devoted  to  bribery. 

Cruelty. — The  Spaniards,  by  their  cruelty  to  the  natives  of  the  Island  of  Cuba, 
rendered  themselves  odious,  and  excited  in  the  minds  of  the  inhabitants  the  strongest 
prejudices  against  their  religion.  A  chief  whoihad  been  condemned  to  be  burnt, 
when  brought  to  the  stake,  was  exhorted  to  embrace  Christianity,  assured  that 


Christ  identifies 
Himself  with  His 
disciples,  as  in 
His  words  to 
Saul,  "  Why  per- 
secutest  thou 
me  t  "  (Acts  Ix.  i). 


final  predic- 
tion of  death 


a  Ma.  X  X  i.  23; 
xxili.  39. 
6  Ma.  xxlv.,  XXV. 
On  the  10th  of 
Abib  (or  Nisan) 
ea.  householder 
was  to  select  an 
unblemished 
male  lamb  or 
kid  of  the  first 
year.  If  a  fam. 
were  too  small, 
another  fam. 
joined.  On  the 
14th  the  lamb 
was  killed  about 
sunset,  or  "  be- 
tween the  two 
evenings  :  "  i.  e., 
twiligh  t,  the 
time  just  bef.and 
just  aft  sunset. 
The  ordinances 
of  the  first  Pass- 
over are  narrated 
Exod.  xii.  1 — 14, 
but  some  of  those 
were  modified  in 
later  times. 


consultation 
of  the  priests, 
etc. 

c  Mk.  xiv.  1 ;  cf. 
Ps.  11.  2;  Ac.  iv. 
27,  28. 

d    Josephus     Ant. 
xviii.  2,  2. 
e  Jo.  xviil.  13,  24. 
/Lu.  ii.  2. 
5'"  The   frequent 
changes    in    the 
high  -  priesthood 
at     this    time 
formed  an  irrita- 
ting  feature    of 
the    Rom.   pol- 
icy."     Ihr.  Smith, 
N.T.Hist.Wl-.cf. 
Lightfoot. 
feMa.  xxi.46;  Jo. 
xii.  19. 
i  See  V.  14. 


148 


MATTHEW. 


Chap.  xxvi.  6— II. 


A.D.  30. 

Bethany 

the  anointing 

Mk.  xiv.  3— 9;  Jo. 
xii.  1—8. 

a  Ma.  xxl.  17. 
6  Jo  xi.  2.  Mary 
was  probably  ac- 
quainted with  a 
similar  but  ear- 
lier incident.  See 
Lu.  vii.  36—50. 
c  See  Herodotus  iii. 
20.  It  was  believ- 
ed that  the  oint- 
ment kept  better 
in  these  cruises. 
Pliny,  xiii.  3. 
See  Dr.  Eadu  in 
Good  Wm-ds.  1861, 
416;  aXSiO  Dr.Anwt 
In  ditto,  1862,  249 
ff. 

"Mary  had  spent 
all  her  little 
earnings  upon 
the  gift."  A.  G. 
Bi'own. 


d  Jo.  xU.  4. 

e  "Censure  in- 
jects like  the 
plague."  Stter. 
/Mk.  xiv.  5. 
"Because  men 
believe  not  Pro- 
vidence, th  ere- 
fore  they  do  so 
greedily  scrape 
and  hoard.  They 
do  not  believe 
any  reward  for 
charity,  therefore 
they  will  part 
with  nothing. 
Barrow. 

"We  are  at  best 
but  stewards  of 
what  we  falsely 
call  our  own ;  yet 
avarice  is  so  in- 
satiable, that  it 
Is  not  in  the 
power  of  liberali- 
ty to  content  It." 
Seneca. 


g  Bengel;  cf.  xxv. 

38,  44;  He.  xlli.  2. 

h  v.  11. 

i  Mk.  xiv.  7. 

j  V.  13. 

k  V.  12. 

IBeu.  xv.ll;  Mk. 

xiv.  7, 

Ml  Jo.  xlll.  33  ;xlv. 

19;   xvl.  5,  28. 

"That  charity  Is 

bad  which  takes 


thereby  he  would  be  admitted  to  heaven.  The  chief  asked  if  there  were  any  Span- 
iards in  heaven.  "  Yes,"  said  the  priest  who  attended  him ;  "  but  they  are  all  good 
ones."  The  chief  replied,  "I  cannot  bring  myself  to  go  to  a  place  where  I  should 
meet  with  but  one:  therefore  do  not  speak  to  me  any  more  of  your  religion,  but  let 
me  die."     WTiitecross. 

6,  7.  now  when,  this  incident  occurred  ace.  to  John  xii.  1.  "  six  days  before  the 
passover,"  on  the  Saturday  before  His  triumphal  entry  on  Sunday.  The  Sunday  was 
prob.  the  2d  April,  the  10th  Nisan  or  Abib,  U.  C.  785;  A.  D.  30.  Bethany," 
where  He  spent  the  interval  betw.  His  last  prediction  of  death  and  its  acconi.  with 
His  disc.  Simon  .  .  leper,  whom  prob.  Jesus  had  healed,  woman,  Mary,* 
sis.  of  Lazarus,  alabaster,'^  so  called  bee.  made  at  Alahastron  in  Egypt.  Whence 
the  name  was  app.  both  to  the  material,  a  hard  and  lustrous  stalactite  (carb.  of  lime), 
and  the  narrow-necked  cruise  itself,  though  it  might  sometimes  be  made  of  the  pre- 
cious metals,  ointment,  better,  "  perfume."  poured  it,  better  to  omit  "  it,  "  wh. 
is  not  in  the  original.  "Can  we  suppose  one  who  so  closely  observed  His  words 
as  Mary,  not  to  have  been  possessed  with  the  thought  of  that  wh.  was  ab.  to 
happen  ?" 

The  woman  that  anointed  Jesus. — I.  From  the  words  of  this  text  we  evidently 
perceive  that  our  Lord  distinctly  forsaw  the  great  progress  which  the  gospel  would 
soon  make  in  the  world.  H.  From  the  text  we  learn  that  reputation  for  good  works 
is  desirable  and  valuable.  HI.  Also  we  learn  that  some  seasons  and  circumstances 
may  justify  uncommon  expense.  IV.  This  text  teaches  us  to  think  and  judge  for  our- 
selves, without  paying  too  great  deference  to  the  favorable  or  unfavoraljle  sentences 
of  others.     N.  Lardner. 

TJie  alabaster  box. — Mark  adds,  "  she  brake  the  box,"  which  circumstance  has 
given  rise  to  some  discussion.  Dr.  A.  Clarke  translates  the  clause,  "she  brake  the 
seal." — Jesus  deserves  to  be  served  after  an  extraordinary  manner . — It  is  wonderful 
when  we  consider  what  the  captain  of  our  salvation  hath  done  for  us  th.  we  are  con- 
tent to  be  such  everyday  nothings  as  the  most  of  us  are.  Ah  !  if  we  did  but  think  of 
His  glory,  and  of  what  He  deserves — if  we  did  but  think  of  His  sufferings,  and  of 
what  He  merits  at  our  hands,  surely  we  shd.  do  something  out  of  the  common, — we 
shd.  break  our  alabaster  box  and  pour  the  ointment  on  His  head  again.     Spurgeon. 

8,  9.  disciples,  esp.  Judas. '^  indignation,  with  Mary;  and  knowing  the 
Lord's  simplicity  of  life  and  manner,  supposed  He  would  not  encourage  such  icaste 
on  Him.*  purpose,  use,  or  end.  waste,  lit.  perdition;  he  who  said  so,  himself  a 
"son  of  perdition."  Nothing  is  wasted  that  is  done  for  Jesus.  The  doer  chiefly 
benefited,  as  it  is  more  blessed  to  give  than  to  receive,  sold  .  .  much,  300 
pence.-''    poor,  such  was  the  hypocritical  jiretence  of  Judas. 

TJie  lyulpit  worth  more  than  it  costs;  hence  its  cost  is  not  waste. — I.  Bee.  it  in- 
creases the  value  of  every  kind  of  useful  property ;  II.  Bee.  the  vices  and  crimes  it 
restrains  cost  more  than  the  restraining  influence ;  III.  Bee.  it  is  the  pre-requisite  and 
support  of  civilization.     Clarke. 

A  legend  of  avarice. — St.  Antonio,  being  called  upon  to  preach  the  funeral-sermon 
of  a  very  rich'man  who  had  been  remarkable  for  his  avarice  and  his  usury,  chose  for 
his  text,  "Where  the  treasure  is,  there  will  the  heart  be  also,"  and,  instead  of  praising 
the  dead,  denounced  him  as  condemned  for  his  misdeeds  to  eternal  punishment. 
"His  heart,"  he  said,  "  is  buried  in  his  treasure-chest:  go  seek  it  there,  and  you  will 
find  it."  "Wliereupon  the  friends  and  relations,  going  to  break  open  the  chest,  found 
there  the  heart  of  the  miser  amid  a  heap  of  ducats;  and  this  miracle  was  further  estab- 
lished, when,  upon  opening  the  breast  of  the  dead  man,  they  found  his  heart  was  gone, 
which  extraordinary  event  occurred  in  the  city  of  P'lorence,  and  is  related  by  the 
veracious  autlior  Lelio  Mancini  Poliziano.     Mrs.  Jameson. 

10,  II.  when  understood,  B-V.  "But  Jesus  perceiving  it."     trouble,  it 

troubled  i/i'm  that  His  friend  should  be  troubled,  good  work,  lit.  "beautiful," 
but  in  a  moral  sense,  a  good  act  "  is  oft.  greater  or  less  than  the  doer  thinks. "» 
"There  was  neither  waste  as  regarded  the  poor;*  the  disciples;*  the  woman;-'  or  the 
Lord."*  poor  always,'  alas  !  how  true.  "  Ordinary  benevolence  is  to  be  the 
habit  of  our  life;  but  noble  deeds  find  rare  occasions."  not  always,™  and  yet  He  is 
always  with  us  now  as  our  King  and  Saviour,  but  poor  no  longer. 

TJie  self-denying  disciple's  justification. — I.  Christian  love  prompts  to  costly 
ofleriugs;  IT.  What  is  not  outwardly  useful,  may  be  highly  proper;  IH.  Reason  can 


Chap.  xxvi.  la — 19. 


MATTHEW. 


149 


justify  afterwards,  what  it  did  not  previously  enjoin;  IV.  Tlie  remembrance  of  their 
goodness  by  others,  is  a  reward  to  the  good.     Godwin. 

Remeinberi)ig  the  poor. — James  Bundy  of  Bristol  was  in  the  habit,  on  Saturday 
evenings,  of  visiting  the  markets,  to  do  good  to  the  poor.  If  he  beheld  a  poor  person 
at  a  butcher's  stall  inquiring  the  price  of  a  piece  of  meat,  and  then  turning  away  for 
want  of  more  money,  he  would  call  him  back,  saying,  "What  can  you  aflbrd  to  give  ?" 
On  being  told  how  much,  he  would  produce  the  additional  sum,  and  enable  the  poor 
man  to  make  the  purchase.  Besides  this,  he  regularly  distributed  large  quantities  of 
provisions  to  the  poor  of  his  acquaintance. 

12,  13.  did  .  .  burial,  a  prophetic  act,  understood  by  Mary. "»  "Perhaps 
the  thought  seized  her  that  the  malice  of  His  enemies  might  deny  His  disc,  the  sad 
consolation  of  funeral  honors — '  Now,  while  yet  it  is  in  my  power,  I  will  honor  Him  ! '  " 
Conder.  wheresoever,  i.e.  every  where,  whole  world,  that  all  men  may  learn 
the  lesson  of  her  faith  and  love,  memorial,''  the  only  thing  for  wh.  we  should  wish 
to  be  remembered  is  what  tve  have  done  for  Christ,  whom  we  remember  for  what  He 
did  for  us. 

Tlie  anointing  at  Bethany. — 1.  How  exceedingly  precious  to  Christ  is  the  love  of 
His  people  !  2.  How  precious  to  Christ  is  the  memory  of  His  people  !  3.  How 
great  the  jealousy  of  Christ  for  the  good  fame  of  His  people  !  4.  How  generously 
Christ  estimates  the  offerings  and  services  of  His  people  !  Mary  was  not  so  lavish 
of  her  ointment  as  Jesus  of  His  praise.  Be  very  sure  that  whatever  others  may  do, 
He  will  put  the  best  construction  upon  a  work  of  faith  and  love  wrought  for  His 
sake.  5.  Learn  how  Christ  would  have  us  cherish  the  memory  of  His  people. 
Records  of  good  men's  lives  are  among  the  means  which  God  hath  most  emphat- 
ically approved  and  blessed  for  the  sanctification  of  believers.     C.  W.  Baird. 

Immortality  of  good  cZeecZs.— There  is  nothing,  no,  nothing,  innocent  or  good, 
that  dies  and  is  forgotten:  let  us  hold  that  faith,  or  none.  An  infant,  a  prattling 
child,  dying  in  its  cradle,  will  live  again  in  the  better  thoughts  of  those  who  loved  it ; 
and  plays  its  part,  through  them,  in  the  redeeming  actions  of  the  world,  though  its 
body  be  burned  to  ashes,  or  drowned  in  the  deepest  sea.  There  is  not  an  angel 
added  to  the  host  of  heaven  but  does  its  blessed  work  on  earth  in  those  that  loved  it 
here.  Forgotten  ! — oh,  if  the  good  deeds  of  human  creatures  could  be  traced  to 
their  source,  how  beautiful  would  even  death  appear  !  for  how  much  charity,  mercy, 
and  purified  affection  would  be  seen  to  have  growth  in  dusty  graves.     Dickens. 

14 — 16.  then,  in  the  night, "=  a  fit  time  for  a  dark  deed.''  went,  as  was  pre- 
dicted.^  gfive,  covetousness,  his  ruling  passion,  thirty  .  .  pieces,  the  exact 
sum  fixed  by  the  law  as  compensation  for  the  life  of  a  slave./  from  .  .  time, 
"men  seldom  leave  a  crime  imperfect." 

Judas, — the  truth  sold  for  money. — What  was  his  prompting  principle  ?  1.  Not 
a  divine  impulse;  2.  Cr  sense  of  public  duty;  3.  Or  malicious  feeling  towards 
Christ;  4.  But  avarice.  A  man,  to  commit  this  sin  of  selling  the  truth  for  money, 
must  have — I.  Truth  at  his  disposal;  II.  A  tempting  offer;  III.  Deliberately  accept 
the  offer.  Observe,  men  may  sell  the  truth  for  money  who — 1.  Have  no  dislike  to  it; 
2.  Feel  themselves  under  an  obligation  to  it;  3.  Have  no  intention  of  doing  any  in- 
jury to  it.     Homilist. 

Emblem  of  avarice. — Gotthold's  sons  had  purchased  a  savings-box,  to  keep  the 
little  sums  of  money  they  occasionally  received,  and  found,  that,  however  easy  to 
drop  the  pieces  in,  it  was  much  more  difficult  to  bring  them  out.  He  thereupon  ob- 
served, "That  is  an  emblem  of  the  hearts  and  coffers  of  the  vast  majority  of  the 
men  of  these  times.  They  are  very  greedy  to  take,  but  very  backward  to  give, 
especially  for  the  glory  of  God  and  the  relief  of  the  poor.  Oh,  how  long  we  must  shake, 
and  how  many  arts  we  must  try,  before  we  can  extract  even  a  penny,  from  a  hard 
and  penurious  man,  for  the  service  of  God  or  his  neighbors  !" 

17 — 19.  now,  Judas  being  on  the  watch,  first  day,  Nisan  14th ;  by  noon  of 
wh.  day  all  leaven  was  destroyed,  where,  for  they  knew  He  would  observe  the 
law.  go  .  .  city,  "They  seem  to  have  been  yet  in  Bethany"  man  .  . 
master,  i.e.,  teacher.  This  man  was  a  disc.  "  As  among  His  friends  there  was  a 
secret  enemy,  so  among  His  enemies  a  secret  friend."  made  ready,  houses  in  J. 
were  thrown  open,  for  the  great  crowd  fr.  all  the  land. 

The  events  of  the  Passover  are  full  of  difficulty  for  the  harmonist.  It  is  however 
almost  certain  that  the  "  Last  Supper  "  was  not  the  paschal  meal,  but  was  partaken 


from  Independ- 
ence its  proper 
pride,  from  men- 
dicity its  salu- 
tary shame." 
Southey . 


a  Mk.  xiv.  8 ;  Jo. 
xii.  7. 

b  Ps.  cxii.  6;  Pr. 
X.  7 ;  Jo.  V.  44. 
"  None  of  all  the 
trumpets  of  fame 
sound  so  long 
and  so  loud  as 
the  everlasting 
Gospel."  M. 
Henry. 


"Posthumous 
charities  are  the 
very  essence  of 
selfishness, when 
bequeathed  b  y 
those  who,  when 
alive,  would  part 
with  nothing." 
Colton. 

"Defer  not  char- 
ities till  death. 
He  who  does  so 
is  rather  liberal 
of  another  man's 
substance  than 
his  own."  Stretch. 


tlie  betrayal 


Mk.  xiv.  10.  11. 

c  Jo.  xiii.  2,  27, 
80. 

d  Jo.  iii.  19 ;  1  Co. 
iv.  5 ;  Ep.  v.  11 . 
e  V.  21;  Lu.  xxii. 
3,  4;  Jo.  xiii.  2, 
27.  30;  Ac.  i.  16. 
17,  25. 

/  Ejc.  xxi.  32;  cf. 
Zee.  xi.  12,  13; 
Ma.  xxvii.  9. 
"  Poverty  is  In 
want  of  much, 
but  avarice  of 
everything.  Puh- 
liiis  Syrtis. 

"Study  rather  to 
fill  your  mind, 
than  your  coff- 
ers :  knowing  th. 
gold  and  silver 
were  originally 
mingled  with 
dirt,  until  avar- 
ice or  ambition 
parted  them." 
Seneca. 

preparation 
for  passover 

Mk.  xiv.  12—16; 
Lu.  xxii.  7,  8. 


150 


MATTHEW. 


Chap.  xxvi.  ao— «5. 


of  ou  the  14th,  that  is  after  sunset  on  the  13th  of  Nisan.  It  is  quite  certain,  from 
John  xviii.  28,  that  Jesus  was  crucified  on  the  preparation,  and  although  the  synop- 
tic narratives  seem  at  first  sight  to  disagree  with  this,  it  is  probably  only  our  want  of 
a  complete  knowledge  of  the  facts  that  creates  the  apparent  discrepancy.  The  order 
of  events  in  the  "Passion"  was  as  follows:  when  the  14th  commenced,  at  sunset, 
Jesus  sent  two  disciples  to  prepare  the  feast  for  that  evening,  instead  of  for  the  fol- 
lowing evening.  A  sign  of  hastening  ou  the  meal  may  be  detected  in  the  words, 
"my  time  is  at  hand,"  ■??.  18,  cp.  Luke  xxii.  15,  "with  desire  1  have  desired  to  eat 
this  passover  with  you  before  I  suffer."  The  supper  follows,  which  bears  a  paschal 
character,  and  follows  the  paschal  ceremonial.  Early  in  the  morning  of  the  14th  of 
Nisau  the  irregular  sitting  of  the  Sauhedrin  took  place.  Then  followed  the  formal 
sitting  of  the  Sanhedriu,  and  the  trial  before  Pilate,  the  "  remission  "  to  Herod,  and, 
finally,  the  Crucifixion.  During  the  very  hours  when  our  Great  High  Priest  was 
oflering  Himself  as  a  sacrifice  for  our  sins  upon  the  cross,  the  Jewish  people  were 
engaged  in  slaying  thousands  of  lambs  in  view  of  the  paschal  feast  about  to  com- 
mence.    Cainhrklge  Bible. 


the  passover 

a  De.  xvi.  6. 
b  "The  first  pas. 
was  eaten  in 
haste  (Ex.xii.ll); 
but  i-abbinical 
tradition  enjoin- 
ed lying  down,  in 
token  of  freedom 
and  festive  leis- 
ure."    Cornier , 


c  Jo.  xlll.  18—21. 
When  the  wind 
is  rising,  it  is 
well  for  each 
ship  at  sea  to 
look  to  its  own 
ropes  and  sails, 
and  not  stand 
gazing  to  see  how 
ready  the  other 
ships  are  to  meet 
it.    Ph.  Brooks. 


a  Ps.  xli.  9;  Mk. 
xlv.  20;  Jo.  xiii. 
26. 

eEs.xii.8;xxxiv. 
25;  Nu.  ix.  11;  Do. 
xvi.  3;  1  Co.  V.  8. 
That  the  spilling 
of  8alti8unlu(;l;.v 
is  a  very  ancient 
superstition.  In 
Leonardo  da 
Vinci's  "Last 
Supper"  (a  paint- 
ing in  fresco  at 
the  convent  of 
Santa  Maria  del- 
la  Grazle.  at  Mi- 
lan), Judas  is 
represented  up- 
setting the  salt- 
cellar, while  ask- 
ing "Is  it  1?  " 


20 — 32.  even,  the  proper  time."  sat,  lit.,  "was  reclining''"  one<^  .  . 
betray,  an  announcement  wh.  startled  and  troubled  them,  sorrowful,  they 
knew  how  inevitably  His  words  would  be  fulfilled.  I/ord  .  .  I,  the  form  of 
the  question  in  the  Gk.  expects  a  negative  answer:  "Surely  I  am  not  the  one." 
Vincent.  Ea.  one  feels  his  weakness,  and  fr.  past  experience  prob.  knows  the  power 
of  strong  and  sudden  temptation. 

Supper  ivith  the  twelve. — I.  A  picture  of  the  poverty  of  Jesus  on  the  eve  of  dis- 
charging the  greatest  debt  ever  owed  by  man.  He  must  borrow  a  room  and  accept 
the  hospitality  of  a  stranger.  II.  A  picture  of  the  calmness  of  Jesus  on  the  eve  of 
enduring  the  greatest  anguish  ever  borne  by  man.  With  calmness  he  sat  down  with 
the  twelve  on  the  eve  of  the  greatest  sufl'ering.  IH.  A  picture  of  the  friendlessuesa 
of  Jesus  on  the  eve  of  experiencing  the  greatest  desertion  ever  known  by  man. 
He  sat  down  with  the  very  men  who  were  to  forsake  him ;  but  He  utters  no  word  of 
stern  rebuli:e.     F.  W.  Brown. 

Wickedness  of  ireac7iery.—"  Of  all  the  vices  to  which  human  nature  is  subject, 
treachery  is  the  most  infamous  and  detestable;  being  compounded  of  fraud,  cow- 
ardice, and  revenge.  The  greatest  wrongs  will  not  justify  it,  as  it  destroys  those 
principles  of  mutual  confidence  and  security  by  which  only  society  can  subsist. 
The  Romans,  a  brave  and  generous  people,  disdained  to  practise  it  towards  their 
declared  enemies.  Christianity  teaches  us  to  forgive  injuries;  but  to  resent  them 
under  the  disguise  of  friendship  and  benevolence  argues  a  degeneracy  at  which  com- 
mon humanity  and  justice  must  blush."     Stretch. 

23 — 25.  said,  both  to  remove  their  anxiety,  and  make  the  prediction  more 
preci.se.  dippeth  .  .  dish,''  i.e.,  the  dish,  called  charosheth,  made  of  vinegar, 
dates,  etc.,  in  wh.  it  was  usual  to  dip  bitter  herbs  and  unleavened  bread — a  remem- 
brance of  poor  fare,  and  bitter  service  of  Egypt.«  woe,  fulfillment  of  God's  pur- 
pose, "  in  nowise  interferes  with  human  responsibility;  for  it  is  icill  and  motive  for 
wh.  we  are  responsible,  not  results."  Judas  .  .  I,  ihe  first  to  censure  many, 
the  last  to  apply  the  prediction  of  treason  to  himself.  He  spoke  noxa,  lest  his  silence 
should  betray  him,  as  he  betrayed  his  Lord,  said,  prob.  Judas  only  heard  this; 
but  all  saw  the  handing  of  the  sop. 

Men  who  hadbetter  not  been  born.— I  Show  of  whom  this  may  be  said:  1.  The 
traitor,  who  sells  his  Lord ;  2.  The  infidel,  who  denies  Him;  .S.  The  apostate,  who 
renounces  Him;  4.  The  hyi)ocrite,  who  dishonors  Him.  II.  Take  the  lamentation 
over  them:  1.  How  awful  their  delusions;  2.  How  bitter  will  be  their  reflections;  3. 
How  infatuated  are  those  who  do  not  iinprove  their  present  opportunity  of  obtaining 
mercy.     Simeon. 

Need  of  self-distrust.— Do  not  say,  "I  can  go  so  far;  it  will  not  do  me  any 
harm."  Many  a  man  has  said  that,  and  been  ruined  by  it.  Do  not  say,  "It  is  nat- 
ural to  me  to  have  these  inclinations  and  tastes,  and  there  can  be  no  harm  in  yielding 
to  them."  It  is  perfectly  natural  for  a  man  to  stoop  down  over  the  edge  of  a  precipice 
to  gather  the  flowers  that  are  growing  in  some  cranny  in  the  cliff';  and  it  is  as  natural 
for  him  to  topple  over,  and  be  smashed  to  a  mummy  at  the  bottom!  God  gave  you 
your  dispositions,  and  your  whole  nature  under  lock  and  key;  keep  them  sol 
3Iaclaren. 


Chap.  xxvi.   26—32. 


MATTHEW. 


151 


25 — 28.  blessed,  before  breaking:  wli.  is  opp.  to  doctr.  of  transubstantiation. 
body,  lit.  "this,  my  body,"  i.e.,  this  represents  my  body.  (See  other  similar  de- 
clarations in  wh.  the  meaning  of  sjnnbols  is  set  forth;  as — "that  rock  was  Christ"" 
— "the  field  is  the  world "  * — "  the  rough  goat  is  the  King  of  Grecia." ")  cup,  four 
cups  were  used:  1.  At  commencement;  2.  During  supper;  3.  "The  cup  of 
blessing"'' — the  one  7iow  drank;  4.  At  the  singing  of  the  hymn,  drink  ye  all, 
wh.  they  all  did."  testament,  R.  V.  "this  is  ray  blood  of  the  covenant."-''  shed 
.     .    remission,  wh.  shedding  of  blood  the  law  demanded.? 

No  'paschal  lamb. — At  the  Last  Supper  there  was  no  paschal  lamb.  There  was 
no  need  now  of  the  typical  lamb  without  blemish,  for  the  antityiDe  was  there.  Christ 
Himself  was  our  Passover  "sacrificed  for  us"  (1  Cor.  v.  7).  He  was  there  being 
slain  for  us — His  body  was  being  given,  His  blood  being  shed.  At  this  point,  when 
according  to  the  ordinary  ritual  the  company  partook  of  the  paschal  lamb,  Jesus 
"took  bread  and  blessed  it,  and  gave  it  to  his  disciples"  {v.  26).  Cam.  Bible. 
Sacrificial  aspect  of  Christ's  death  shown  in  the  Lord's  Supper. — This  rite  shows  us 
what  Christ  thought,  and  would  have  us  think,  of  His  death.  By  it  He  points  out 
the  moment  of  His  whole  career  which  He  desires  that  men  should  remember.  Not 
His  words  of  tenderness  and  wisdom ;  not  His  miracles,  amazing  and  gracious  as 
these  were ;  not  the  flawless  beauty  of  His  character,  though  it  touches  all  hearts, 
and  wins  the  most  rugged  to  love  and  the  most  degraded  to  hope;  but  the  moment 
in  which  He  gave  His  life  is  that  which  He  would  imprint  for  ever  on  the  memory  of 
the  world.  And  not  only  so,  but  in  the  rite  He  distinctly  tells  us  in  what  respect  He 
would  have  that  death  remembered.  Not  as  the  tragic  end  of  a  noble  career  which 
might  be  hallowed  by  tears  such  as  are  shed  over  a  martyr's  ashes ;  not  as  the  crown- 
ing proof  of  love ;  not  as  the  supreme  act  of  patient  forgiveness ;  but  as  a  death  for 
us,  in  which,  as  by  the  blood  of  the  sacrifice,  is  secured  the  remission  .of  sins. 
Maclaren. 

29,  30.  until  tbat  day,*  "  these  words  carry  on  the  meaning  and  continuance 
o/this  Eucharistic  ordinance,  even  into  the  new  heavens  and  the  new  earth."  new, 
refers  to  the  time  when  all  things  shall  be  made  new.  hymn,  prob.  the  "Great 
Hallel."'  This  the  conclu.  of  the  ceremony.  Olives,  commencing,  bef.  He  went 
out,  His  farewell  address.-'' 

Tlie  Eucharist  the  great  feast  of  the  CJiurch.—l.  A  true  feast — for  the  nourish- 
ment of  the  spiritual  life ;  H.  A  sacred  feast — sanctifying  fr.  all  carnal  enjoyment; 
III.  A  covenant  feast — sealing  redemption ;  IV.  A  love  feast^ — uniting  the  redeemed ; 
V.  A  supper  feast — fore-festival  of  death,  of  the  end  of  all  things,  of  the  coming  of 
Christ.     Lange. 

They  sang  a  hymn. — At  a  gathering  of  children  on  Christmas  Day,  a  gentleman 
present  related  a  very  interesting  incident : — A  little  girl,  but  three  years  of  age,  was 
very  curious  to  know  why  Christmas  evergreens  were  so  much  used,  and  what  they 

were  intended  to  signifj'.     So  Mr.  L told  her  the  story  of  the  babe  of  Bethlehem — 

of  the  child  whose  name  was  Jesus.  The  little  questioner  was  just  beginning  to  give 
voice  to  the  music  that  was  in  her  heart;  and  after  Mr.  L concluded  the  nar- 
rative, she  looked  up  in  his  face  and  asked,  "Did  Jesus  sing?"  Who  had  ever 
thought  of  that  ?  If  you  look  at  Matt.  xxvi.  30,  you  will  find  almost  conclusive  proof 
that  Jesus  sang  with  His  disciples.  Is  that  not  encouragement  for  us  to  sing — not 
with  the  understanding  only,  but  with  the  heart  also  ? 

31,  32.  then,  prob.  aft.  Judas  had  left  and  when  the  other  disc,  had  begun  to 
denounce  the  traitor,  all  .  .  oflFended,  your  faith  will  be  tested,  and  shaken. 
this  night,*  He  even  then  saw  the  traitor  at  work,  and  his  enemies  making  ready 
for  their  night  attack,  written,'  and  shall  also  be  fulfilled."'  go  before,  i.e.,  bef. 
His  flock,  as  a  shepherd."    Galilee,"  whither  they  would  go  to  their  homes. 

Desertio7i  of  Clirist  by  His  friends. — I.  The  great  events  of  time  developed  ace. 
to  Divine  prediction ;  II.  The  loneliness  of  Jesus  Christ  in  the  final  scene,  an  incidental 
proof  of  His  Divine  mediation;  III.  Christ's  Divine  power  of  looking  beyond  the 
process  to  the  great  result;  IV.  Though  Jesus  was  deserted  by  His  disciples,  yet  the 
disciples  were  not  deserted  by  Him.     Parker. 

Faithful  and  true. — Christ,  the  true  friend,  going  before  His  disc,  to  Galilee. — 
"  Doctor,  what  shall  I  do  ? "  asked  a  patient  of  her  medical  adviser:  "my  friends  are 
all  out  of  town."  "  You  may  have  one  Friend,"  was  the  answer,  "who  is  never  out 
of  the  way,  but  ever  near,  and  ever  true.  Jesus  is  the  best  friend  for  earth  or 
heaven."     Pres.  Edwards,  when  he  came  to  die,  his  last  words,  after  bidding  his  rela- 


institution 
of  the  I^ord's 
Supper 

1  Co.  xi.  23—25; 
Mk.  Xiv.  22—25; 
Lu.  xxii.  19;  Jo. 
vi.  33—35,  47—58; 
Ga.  iv.  24,  25. 

a  1  Co.  X.  4. 

b  Ma.  xiii.37— 39. 

c  Da.  viii.  20.  21 ; 

Conder. 

d  1  Co.  X.  16. 

According  to  the 

Mishna    it    was 

allowed  to  drink 

more    than    the 

prescribed   cups 

between  the  first 

and  second,  but 

not  aft.  the  third. 

e  Mk.  xiv.  23. 

/  He.   vill.   6,   7; 

Is.  19,  20;  cf.  Ex. 

xxiv.  8. 

g  Le.  xvil.  11 ;  He. 

Ix.  22;  Ro.  lii.  25 ; 

Ep.  i.  7;  Re.  vii. 

14. 

See  Dr.  Leif child, 

Sabbath-day     Bk. 

111. 

they  sing: 
a  hytutt 

h  Lu.  xxii.  18; 
Ac.  X.  41 ;  Zee.  x. 
7;  Jo.  xvi.  22;  Re. 
lii.  20;  Is.  XXV. 
6. 

Eucharist,  the 
giving  of  thanks. 
Gk.  eiivapifTTia — 
ev,     well;      xapc^, 

grace,  thanks. 
i  Ps.  cxv.-cxvill. 
;■  Jo.  xiv.;  cf.  v. 
31. 

"  The    power   of 
singing  is  one  of 
the   Creator's 
greatest  gifts  to 
His  creatures." 
k  J.o.  xvi.  32. 
I  Zee.  xiii.  7.   See 
Stier  vll.  185  ff. 
m  See -v.  56;  Mk. 
xiv.  50. 
n  Jo.  X.  4. 

0  Ma.  xxviii.  16, 
17;  Mk.  xvi.  7. 
"If  my  father 
should  stand  be- 
fore me,  my  mo- 
ther should  hang 
upon  me,  my 
brethren  should 
press  about  me, 

1  would  break 
through  my  bre- 
thren,  throw 
down  my  mo- 
ther, tread  under 
feet  my  father, 
that  I  might  the 
faster  cleave  un- 
to Christ  Jesus 
my  Saviour."  Je- 
rome. 


162 


MATJ^EW. 


Chap.   xxvi.  33—38. 


Peter's 
denial  fore- 
told 

Mk.  xiv.  27—31; 
Lu.  xxli.  31—34. 

a  1  Co.  X.  12. 
b  Mk.  xlll.  35. 
II  Peter  had  said 
less  as  they  left 
the  supper  room 
he  might  done 
better  in  the  hall 
of  the  high 
priest.    Liddon. 

Christians  may 
be  left  to  great 
and  disgraceful 
sins  to  show 
them  their  weak- 
ness.   Barnes. 


the  agony  in 
Gethsemane 

Mk.  xiv.  32—42; 
Lu.  xxii.  40—46. 

c  Jo.  xviii.  1. 
d  Mk.  xiv.  26;  Lu. 
xxii.  39. 

e  Mk.  xiv.  32 ;  Jo. 
xvlii.  2. 

Payson  was  ask- 
ed, when  under 
great  bodily  af- 
fliction, if  ho 
could  see  any 
particular  r  e  a- 
Bon  for  the  dis- 
pensation "No," 
he  replied;  "but 
I  am  as  well  sat- 
1  s  ti  e  d  as  if  I 
could  see  ten 
thousand  ;  God's 
will  is  the  very 
perfection  of  all 
reason." 

/  Jo.  xii.  27;  Ps. 
cxvl.  3;  Ixix.  20; 
Is.  liii.  3.  4. 
This  is  impor- 
tant as  the  one 
passage  in  which 
Jesus  ascribes  to 
Himself  a  hu- 
man soul. 

Watch  with  me. 
The  Son  of  man 
In  this  dark  hour 
asks  for  human 
sympathy. 


tions  good-bye,  were,  "Now,  where  is  Jesus  of  Nazareth,  iiiy  true  and  uever-failiug 
friend  ? "  And,  so  saying,  he  fell  asleep.— Col.  Byrd  of  Virginia  fell  into  the  hands 
of  the  Cherokees,  and  was  condemned  to  death.  In  the  tribe  was  a  chief  that  had 
before  been  his  friend.  At  the  approach  of  the  executioners,  he  thew  himself  upon 
the  intended  victim,  saying,  "This  man  is  my  friend:  before  j'ou  can  get  at  him,  you 
must  kill  me;"  which  saved  him. 

33 — 35*  Peter,"  always  forward  to  speak,  though  all,  a  thing  that  judging 
fr.  himself  he  thought  barely  possible.  I  never,  the  Gk.  is  intensive,  and  "is  used 
of  that  wh.  in  no  way  is  or  can  be."  Jesus  said,  comp.  aces,  of  other  Evang. 
this  night,  Iwastful  Peter  is  not  sure  of  his  heart  for  an  hour,  cock-crow,  = 
day-break,  called  cock-croiping;^  the  crowing  of  the  cock  at  midnight  will  ace.  for 
the  ''twice"  Mk.  and  Lu.  thrice,  wh.  was  lit.  the  case,  deny,  P.  evidently  re- 
garded denial  as  a  great  sin.  said  all,  and  although  they  did  not  deny,  they  for- 
sook and  fled. 

Impulsiveness  of  Peter. — Dangers  of  impulsiveness:  I.  Its  proneness  to  over- 
estimation  of  self,  and  under-estimation  of  others,  "though  all  men — yet  not  I;" 
II.  Natural  instability — frequent  reactions — can  do,  but  not  wait;  III.  Violence  and 
rapidity  of  its  changes ;  IV.  The  readiness  with  wh.  it  takes  its  character  fr.  immedi- 
ately surrounding  circumstances.  Learn — 1.  Let  the  cool  and  prudent  be  gentle  in 
judging  of  the  more  fiery;  2.  Let  the  impulsive  take  warning  fr.  this  example:  3. 
Let  the  man  who  repents  some  sin  of  haste,  take  encouragement  and  hope.     Analyst. 

Pride  before  a  fall. — Mr.  Pendleton  and  Mr.  Saunders  meeting  together,  in  the 
beginning  of  Queen  Mary's  reign,  and  speaking  of  the  persecution  which  was  likely 
to  ensue,  about  which  Saunders  showed  much  weakness  and  many  fears,  Pendle- 
ton said  to  him,  "What,  man  !  there  is  much  more  cause  for  me  to  fear  than  for  thee, 
inasmuch  as  I  have  a  large  body;  yet  will  I  see  the  last  piece  of  my  flesh  consumed 
to  ashes,  before  I  will  forsake  Jesus  Christ,  and  His  truth  which  I  have  professed." 
Yet,  not  long  after,  when  the  hour  of  trial  came,  poor,  feeble,  fainted-hearted  Saun- 
ders, by  the  power  and  goodness  of  God,  sealed  the  truth  with  his  blood;  while 
proud  Pendleton  played  the  apostate,  and  turned  papist. 

36.  Gethsemane,  word  =  oil-press,  a  small  grove  of  olive  trees,  beyond  Ked- 
ron,'=  on  the  slopes  of  Olivet,*^  well  known  and  oft.  resorted  to.'  pray,  "Jesus, 
priest  and  victim,  lays  Himself  on  the  altar,  with  Abraham's  faith  and  Isaac's  resig- 
nation." 

Gethsemane — or  the  twofold  direction  of  the  soul  in  sorrow. — I.  Mauward. 
Social  instincts.  Man  made  to  help  man:  1.  The  great  frailty  of  man  as  a  helper — 
asleep ;  2.  The  necessary  qualification  for  man  as  a  helper — watch,  pray ;  3.  Consid- 
eration due  to  man  as  a  helper — "spirit  willing,"  etc.  II.  Godward.  Religious  in- 
stincts: 1.  A  definite  object;  2.  A  true  spirit — earnest  (three  times),  submissive;  3. 
A  strengthening  influence. — Gethsemane,  the  place  of  sorrow,  bef.  us  all.  Let  us 
not  expect  too  much  fr.  dearest  friends.     Let  us  turn  Godward.     Homilist. 

Gethsemane. — "We  descend  the  steep  broken  path  into  the  valley  of  the  Kedron, 
and,  crossing  its  dry  bed  by  a  small  arch,  reached  a  group  of  singular  and  venerable 
objects.  First,  on  our  right,  is  a  stony  plot  of  ground,  surrounded  by  a  low  wall, 
and  enclosing  eight  olive  trees  of  very  great  antiquity  .  .  .  supposed  to  be 
those  of  the  garden  of  Gethsemane,  a  tradition  we  would  not  willingly  disturb." 
Bartlett.  "  I  am  incl.jed  to  place  the  garden  of  G.  in  the  secluded  vale  several  hun- 
dred yards  to  the  NE.  of  the  present  G."     Thomson. 

37,  38.  sorrowful,  how  great  this  sorrow,  of  Him  who  was  always  "a man  of 
sorrows,"  to  be  in  this  way  specially  noted  !  soul,-''  the  sorrow  deep  and  poignant. 
death,  but  for  prayer,  His  humanity  would  have  sunk  under  this  great  agony. 
watch,  all  He  asked;  they  had  promised  to  die  with  Him. 

I.  Was  it  not,  first  of  all,  an  apprehension,  distinct,  vivid,  and  overpowering,  of 
what  was  presently  coming  ?  II.  He  was,  so  to  speak,  mentally  robing  Himself  for 
the  great  sacrifice — laying  upon  His  sinless  soul  the  sins  of  a  guilty  world.  To  us, 
indeed,  the  burden  of  sin  is  as  natural  as  the  clothes  we  wear;  but  to  Him  the  touch 
of  that  which  we  take  so  easily  was  an  agony,  even  in  its  lightest  form ;  and  when 
we  think  of  the  accumulated  guilt  of  all  the  ages  clinging  around  and  most  intimately 
present  to  Him,  can  we  wonder  that  His  bodily  nature  gave  way,  that  His  Passion 
seemed  to  have  been  upon  Him  before  its  time,  and  that  "His  sweat  was  as  it  were 
great  drops  of  blood  falling  to  the  ground."     Canon  Liddon. 


Chap.  xxvi.  39—44- 


MATTHEW. 


153 


Watch  and  pray. — A  converted  and  emancipated  slave  in  the  vicinity  of  Phila- 
delphia, accosted  a  person  thus: — "Massa,  me  hear  you  are  going  to  study  to  be  a 
minister."  "Yes."  "Will  you  let  poor  Tom  say  one  thing  to  you?"  "Yes." 
'  Well,  you  know  the  good  Master  says,  '  Watch  and  pray.'  Now  you  may  watch  all 
the  time,  and  if  you  no  pray,  the  devil  will  get  in.  You  may  pray  all  the  time,  and 
if  you  no  watch,  too,  the  devd  will  get  in.  But  if  you  watch  and  pray  all  the  tmie, 
the  devil  will  no  get  in;  for  it  is  just  like  the  sword  of  God  put  into  the  hand  of  the 
angel  at  the  entering  of  the  garden — it  turns  every  way.  If  the  devil  come  before, 
it  turn  there;  if  the  devil  come  behind,  it  turn  there.  Yes,  massa,  it  turn  every 
way." 

39.  Father,  a  stone's  cast."  He  would  save  them  the  sight  of  His  deepest 
agony,  possible,  He  might  have  escaped  these  sufferings.*  cup,  a  com.  expr.  = 
portion.<=  not  .  .  I,  with  My  human  nature  shrinking  from  the  ordeal.  Thou 
wilt,''  who  knowest  what  is  best/or  Me  on  My  way  to  My  glory:  and  for  others, 
for  whom  I  am  now  tasting  death. 

The  agony  and  its  lessons. — I.  Sympathy  and  solitude  are  both  desirable  in 
severe  trials ;  II.  Prayer  is  the  only  sufficient  preparation  for  all  suflering ;  III.  All 
things  are  possible  to  God,  but  all  are  not  proper;  IV.  What  seems  to  us  desirable, 
should  be  sought  conditionally;  V.  Suffering  should  be  received  as  the  appointment 
of  our  Father ;  VI.  Prayer  secures  strength  for  suffering,  or  deliverance  fr.  it ;  VII. 
We  have  not  a  High  Priest  who  cannot  sympathize  with  our  sorrows.     Godwin. 

Resignation  to  the  will  of  God. — A  most  remarkable  instance  of  Christian  resig- 
nation was  discovered  on  one  particular  occasion,  in  the  conduct  of  Archbishop 
Fenelon.  When  his  illustrious  and  hopeful  pupil,  the  Duke  of  Burgundy,  lay  dead  in 
his  coffin,  and  the  nobles  of  his  court,  in  all  the  pomp  of  silent  sadness,  stood  round, 
the  Archbishop  came  into  the  apartment,  and  having  fixed  his  eyes  for  some  time  on 
the  corpse,  broke  out  at  length  in  words  to  this  effect:  "There  lies  my  beloved 
prince,  for  whom  my  affections  were  equal  to  the  tenderest  regards  of  the  tenderest 
parents.  Nor  were  my  aflections  lost;  he  loved  me  in  return  with  all  the  ardor  of 
a  son.  There  he  lies;  and  all  my  worldly  happiness  lies  dead  with  him.  But  if  the 
turning  of  a  straw  would  call  him  back  to  life,  I  would  not  for  ten  thousand  worlds 
be  the  turner  of  that  straw  in  opposition  to  the  will  of  God."  " 

40,  41.  disciples,  whom  He  had  told  to  watch,  asleep,  overcome  by  sorrow. « 
If  witnessing  His  sorrow  was  too  much  for  them,  how  would  the  enduring  of  that, 
wh.  He  suffered  for  us,  have  affected  us  ?  watch  .  .  hour,  think  of  what  I 
endured  through  my  whole  life,  watch-''  .  .  pray,^  for  notwithstanding  your 
protestations  and  My  commands,  see  how  weak  you  are. 

The  willing  spirit  and  the  weak  flesh. — I.  A  characteristic  of  the  Christian — 
a  willing  spirit.  1.  This  is  true  of  every  one  of  Christ's  real  disciples  on  earth.  2. 
We  must  set  no  bounds  to  the  degree  of  the  Christian's  willingness.  3.  Christ  con- 
stantly tested  it.  "Sell  all  that  thou  hast."  II.  The  Christian's  infirmity.  "The 
flesh  is  weak."  1.  True  in  prayer.  2.  True  in  Christian  effort.  3.  True  in  our  losses 
and  afflictions.  HI.  The  cojipassion  of  our  Lord  for  the  Christian  under  his 
infirmity.  IV.  The  conduct  we  are  to  pursue  under  our  infirmities.  Are  we  to 
allow  the  weak  flesh  to  do  as  it  will  ?    We  are  to  watch  and  pray.     G.  Bradley. 

Storms  beat  round  mountain  souls. — It  has  been  said  by  a  great  poet,  that  great 
characters  and  great  souls  are  like  mountains — they  alwaj's  attract  the  storms ;  upon 
their  heads  break  the  thunders,  and  around  their  bare  tops  flash  the  lightnings  and 
the  seeming  wrath  of  God.  Nevertheless,  they  form  a  shelter  for  the  plains  beneath 
them.  That  marvellous  saying  finds  an  illustration  in  the  lowliest,  saddest  soul  the 
world  has  ever  had  living  in  it — the  Lord  Christ.  Higher  than  all  men,  around  His 
head  seemed  to  beat  the  very  storms  of  sin ;  yet  beneath  the  shelter  of  His  great, 
consoling,  sustaining  spirit,  what  lowly  people,  what  humble  souls,  what  poor  babes 
as  to  wisdom,  what  sucklings  as  to  the  world's  truth,  have  gained  their  life  in  this 
world  and  eternal  rest  in  God.     George  Dawson. 

43 — 44.  prayed,  com.  Jirst  prayer  with  this,  and  note  how  the  former  was  an- 
swered by  the  entire  submission  in  the  latter,  second  time,  and  now  the  angel 
strengthened  Him.*  heavy,  and  their  senses  confused.'  same  words,  not  vain 
repetition :  earnest  wrestling..^ 

T/ie  severest  suffering  is  but  a  cup. — I.  Rigorously  measured;  II.  Prepared,  pre- 
sented, and  blessed  of  the  Father.      "  We  may  obtain  by  a  second  prayer,  what  was 


a  Lu.  xxii.  41. 

b  See  V.  53. 
c  Ps.  xl.  6;  xvl.  5; 
xxlii.5;  Ixxiil.lO; 
CxvI.13;l8. 11.17; 
Jer.  xvl.  7;  xxv. 
15;  Ha.  11.  16; 
Zee.  xli.  2. 
d  Is.  lili.  10. 
"Just  beyond 
the  bridge  which 
crosses  the  dry 
bed  of  the  'brook' 
below  St.  Steph- 
en's gate  and 
betw.  the  paths 
that  lead  up  the 
Mount  of  Olives, 
is  a  little  square 
enclosure  en- 
compassed by  a 
high  white  wall. 
This  is  the  re- 
puted Gethsem- 
ane.  Admission 
is  easily  ob- 
tained from  the 
Latin  monk  who 
keeps  it.  Within 
are  eight  vener- 
able olives,  their 
decayed  trunks 
supported  by 
stones,  and  their 
sparse  branches 
still  flourish- 
ing."   Porter. 


the  disciples 
asleep 

e  Lu.  xxll.  45. 

/  1  Pe.  v.  8. 
g  Ep.  vi.  18 ;  Mk. 
xlli.  33. 

Sinning  makes 
you  leave  off 
praying  ;  and 
praying  makes 
you  leave  off  sin- 
ning. 

Prayer  is  not 
conq  uering 
God's  reluct- 
ance,  but  taking 
hold  of  God's 
willingnes  s. 
Brooks . 

"Set  double 
guard  upon  that 
point  tonight," 
was  an  ofQcer'a 
command,  when 
an  attack  was 
expected.   Bowes. 


h  Lu .  xxil .  43. 
i  Mk.  xlv.  40. 
j  He.  V.  7. 
"  My    will,    not 
thine,  be  done," 
turned  Paradise 
into  a  desert. 
"Thy   win,  not 


154 


MATTHEW'. 


Chap.  xxvi.  45—47. 


mine,  be  done," 
turned  the  des- 
ert into  Paradise, 
and  made  Geth- 
semane  the  gate 
of  heaven .  E.  de 
Pressense,  D.D. 

There  are  no 
disappointments 
to  those  whose 
wills  are  buried 
in  the  will  of 
God.     Fdber. 

"  Let  your  sleep 
be  necessary  and 
healthful,  not 
idle  and  expen- 
sive of  time  be- 
yond the  needs 
and  convenienc- 
es of  nature ;  and 
sometimes  be 
curious  to  see 
the  preparation 
which  the  sun 
makes  when  he 
is  coming  forth 
from  his  cham- 
bers of  the  east  I" 
Jeremy  Taylor. 


the  arrest  of 
Jesus 

Mk.    xiv.    43—52; 
Lu.  xxii.  47 — 53; 
Jo.  xviii.  2 — 12. 
a  Jo.  viii.  59;   cf. 
V.  53. 

6  Lu.  xxil.  52, 
but  see  Jo.  xviii. 
3,  12. 

"The  historian 
Ammianus  Mar- 
cellinus,who  was 
In  the  army  of 
Julian,  states 
that  when  he  was 
wounded  his  ad- 
mirers compared 
the  scene  that 
foil,  in  his  tent  to 
that  wh.  Plato 
has  drawn  in  the 
prison  of  So- 
crates; not  with- 
out the  confes- 
sion that  it  was 
an  affected  imi- 
tation. This 
testimony  is  pre- 
ferable to  the 
imaginary  pic- 
tures of  Chris- 
tian orators  of 
the  Apostate 
clutching  the 
sand  and  crying, 
'O  Galilean,  thou 
hast  conquered.' 
The  real  triumph 
o  t  Christianity 
needs  no  such 
melodramatic 
Inventions,  con- 
ceived In  the 
spirit  of  an  age 
of  ornate  rhetor- 
ic." SmiUi'i  Un. 
Hist. 


not  obtainod  by  a  first."  "  None  of  tlie  damned  bad  ever  so  large  a  capacit}'  to 
take  in  a  lull  sense  of  the  wrath  of  God  as  Christ  had.  The  larger  any  one's  capac- 
ity is  to  understand  and  weigh  his  troubles  fully,  the  more  grievous  and  heavy  is  his 
burden.  .  .  .  Christ  was  a  large  vessel  indeed ;  as  He  is  capable  of  more  glory, 
so  of  more  sense  and  misery  than  any  other  person  in  the  world."     Flavel. 

Prayer  of  resignation. — "From  my  cross,  my  burden,  my  adversity,  I  will  not 
ask  to  be  relieved  until  it  please  Thee  to  relieve  me.  Nay,  I  have  no  desire  even  to 
be  in  heaven,  so  long  as  it  is  Thy  pleasure  that  I  should  serve  Thee  and  Thy  Church 
ill  this  life  of  misery  and  toil.  Let  Thy  will  be  my  heaven ;  Thy  counsel  my  wisdom ; 
Thy  good  pleasure,  my  satisfaction  ! "     Ootthold. 

45,  46.  sleep  .  .  now,  "if  you  can."  Bengel.  " He  could  dispense  with 
their  watchings  with  Him,  for  He  felt  not  alone  as  before."  Jacobus,  hour  .  . 
hand,  wh.  He  bad  forseen ;  and  w^as  now,  by  prayer,  fully  prepared  for  and  would  no 
longer,  though  it  were  possible,   avoid,     going,  to  meet  the  enemy,  not  to  escape. 

The  Lord's  three  words  to  the  disciples.- — I.  Watch  with  Me ;  II.  Watch  for  your- 
selves ;  III.  Sleep  on  now — whether  waking  or  sleeping,  ye  will  sleep  till  the  awak- 
ening of  My  resurrection. 

Sleep  on  noiv. — "  This  '  sleep  on  now'  does  not  mean  that  Christ  was  now  ap- 
l)roving  or  allowing  that  drowsiness  of  spirit  in  which  they  were  holden  still ;  far 
from  it.  But  the  import  of  the  words  we  may  take  to  have  been  this :  The  oppor- 
tunity is  passed  and  gone.  The  moment,  with  all  its  rich  possibilities  of  service,  the 
golden  moment,  has  fled;  the  battle  has  been  fought  without  you;  the  victory  has 
been  won  without  you.  You  may  sleep  on  now,  and  take  your  rest,  for  the  time 
when  your  watching  and  waking  would  have  profited  has  passed  away."  Trench. 
Sleep)  on  now. — Luther  reads  the  words  by  way  of  question,  thus:  Ah  !  do  ye  now 
sleep  and  take  your  rest  ?  Will  ye,  with  Solomon's  drunkard,  sleep  upon  a  mast- 
pole  ?  take  a  nap  upon  a  weather-cock  ?  Thus  this  heavenly  Eagle,  though  loving 
His  young  ones  dearlj^,  yet  pricks  and  beats  them  out  of  the  nest.  The  best  (as 
bees)  are  killed  with  the  honey  of  flattery,  but  quickened  with  the  vinegar  of  reproof. 
John  Trapp). 

47.  multitude,  needless  and  useless;  yet  admission  of  His  power,  or  proof  of 
their  ignorance  of  His  character  and  mission.  He  could  have  overcome  a  greater 
multitude,"  He  would  have  yielded  Himself  a  prisoner  to  one  person,  swords  .  . 
Staves,  evidence  of  their  weakness  and  fear,  priests  .  .  elders,  hence  this 
band  was  prob.  some  of  thelevitical  guard  of  temple.'' 

The  follou-ers  of  Judas. — I.  Many, — how  many  would  have  followed  Judas  to  do 
a  (/ood  work  ?  II.  Armed, — doers  of  evil  are  ever  cowards  at  heart — carnal  men 
armed  with  carnal  weapons — the  world's  fashion;  III.  In  the  night — would  have 
been  ashamed  of  even  Judas — the  man  who  sold  his  friend — in  the  day;  IV.  Against 
One — of  whom  in  their  consciences  they  were  afraid. 

Jidian  the  Apostate. — "Julian  the  Apostate  figures  in  sacred  romances  not 
merely  as  a  tyrant  and  persecutor,  but  as  a  terrible  and  potent  necromancer,  who 
had  sold  himself  to  the  devil,  had  put  his  oflicer  Mercurius  to  death,  because  of  his 
adhesion  to  the  Christian  faith.  The  story  then  relates,  that,  when  Julian  led  his 
army  against  the  Persians,  and  on  tlie  eve  of  the  battle  in  which  he  perished,  St. 
Basil  the  Great  was  favored  by  a  miraculous  vision.  He  belield  a  woman  of  resplen- 
dent beauty  seated  on  a  throne,  and  around  her  a  great  multitude  of  angels ;  and  she 
commanded  one  of  them,  saying,  '  Go,  forthwith,  and  awaken  Mercurius,  who 
sleepeth  in  the  sepulchre,  that  he  may  slay  Julian  the  Apostate,  that  i)roud  blas- 
phemer against  me  and  again.st  my  Son!'  And  when  Basil  awoke,  he  went  to  the 
tomb  in  which  Mercurius  had  been  laid  not  long  before,  with  his  armor  and  weapons 
by  his  side;  and,  to  his  great  astonisiiment,  he  found  neither  the  body  nor  the 
weapons.  But  on  returning  to  the  place  the  ne.xt  day,  and  again  looking  into  the 
tomb,  he  found  there  the  body  of  Mercurius  lying  as  before ;  but  the  lance  was 
stained  with  blood;  for,  on  the  day  of  battle,  when  the  wicked  emperor  was  at  the 
head  of  his  army,  an  unknown  warrior,  bareheaded,  and  of  a  ])ale  and  ghastly  coun- 
tenance, was  seen  mounted  on  a  white  charger,  which  he  spurred  forward ;  and, 
brandishing  his  lance,  he  pierced  Julian  through  the  body,  and  then  vanished  as 
suddenly  as  he  had  appeared.  And  Julian  being  carried  to  his  tent,  he  took  a  hand- 
ful of  the  blood  which  flowed  from  his  wound,  and  flung  it  into  the  air,  exclaiming 
with  his  last  breath,  'Thou  hast  conquered,  Galilean!  thou  hast  conquered!'" 
Mrs.  Jameson. 


Chap.  xxvi.  48—54. 


MATTHEW. 


155 


48 — 50.  betrayed,  "  the  son  of  perdition. "«  sign,  lest  the  wrong  person  be- 
ing taiven  he  should  forfeit  his  reward,  kiss,*  usual  sign  of  friendship,"  and  rever- 
ence.'' hail  =  health  to  Thee!  whose  very  life  he  was  seeking,  friend,*  the  word 
must  have  pierced  his  heart  had  not  Satan  entered  into  him.  Yet  in  one  sense  he 
was,  though  unintentionally.  His  friend :  since  he  precipitated  those  sufferings  which 
finished  His  work,  and  introduced  Him  to  His  glory,  wherefore.  It-  V.  "  do 
th.  for  wh.  thou  art  come."  came  they,  "As  they  advance,  Jesus  steps  forward 
to  meet  them;  Judas  slinks  back,  his  infamous  task  accomplished;  and  it  is  seen 
that  even  now  they  cannot  lay  a  finger  on  Jesus  until  He  freely  surrenders  Himself 
to  them."     Conder. 

The  traitor's  kiss. — I.  Holy  things  may  be  prostituted  to  basest  uses.  II.  Sym- 
bols of  friendship  may  become  signals  of  treason.  III.  Deeds  receive  their  moral 
worth  from  underlying  motives.  IV.  Men  betray  Christ  with  a  kiss,  when  they 
mask  a  hatred  of  His  disciples  beneath  false  shows  of  friendship ;  V.  When  they 
mingle  with  His  disciples,  to  make  themselves  familiar  with,  and  then  laugh  over 
their  defects. 

51,  52.  one,  Peter./  When  Mat.  and  Mk.  wrote  prob.  both  Peter  and  Malchus 
were  living,  hence  they  are  not  named  till  later  by  John.  Note  the  tenderness 
of  the  Holy  Spirit— the  Comforter — in  suppressing  the  name  for  the  present. 
There  is  a  time  to  be  silent,  as  well  as  a  time  to  speak.s  sword,*  whence  did  he 
obtain  it,  and  why?  ear,  which  Jesus  at  once  healed.'  place,  "the  sheath  is  the 
place  for  the  Christian's  sword."  take  .  .  sword,'''  as  a  general  principle. 
"The  great  empires  which  have  been  cemented  by  blood  have  been  dissolved  in 
blood." 

Worldly  stcords-men. — "All  who  take  the  sword,"  etc. :  I.  A  sacred  law;  II.  A 
half-fulfilled  prediction. — "Force  is  not  a  tit  means  for  the  advancement  of  His  king- 
dom."—"Provocation  to  anger  and  vengeance  the  most  deadly  temptations  of  Satan 
in  the  time  of  external  tribulation.  Young  and  rash  preachers  are  too  apt  to  brandish 
Peter's  sword  bef.  they  have  learned  to  use  the  sword  of  the  Spirit."     Osiander. 

Sir  Walter  Baleigh  on  war. —  Sir  Walter  Raleigii,  a  scholar,  a  statesman,  and  a 
soldier,  declares,  "There  is  no  profession  more  unpropitious  than  that  of  warriors. 
Besides  the  envy  and  jealousy  of  men,  the  spoils,  rapes,  famine,  slaughter  of  the  in- 
nocent, devastations  and  burnings,  with  a  world  of  miseries  laid  on  the  laboring  man, 
they  are  so  hateful  to  God,  as  with  good  reason  did  Monluc,  the  marshal  of  France, 
confess,  '  that,  were  not  the  mercies  of  God  infinite,  it  were  in  vaiu  for  those  of  his 
profession  to  hope  for  any  portion  of  them,  seeing  the  cruelties  by  them  permitted 
and  perpetrated  are  also  infinite.'  " 

53>  54'  pray,  note  His  trust  in  the  Father,  and  power  of  prayer.*  legions, 
a  Rom.  legion  =  6,000  infantry,  besides  cavalry,  angels,'  one  sufficed  to  destr.  a 
vast  army."*    fulfilled,  will  of  God  the  highest  law." 

Trials  of  the  good. — I.  God  continues  His  fatherly  character  toward  the  good  in 
trial.  II.  Amidst  the  utmost  material  destitution  of  the  good,  there  are  immense  in- 
visible resources  for  their  relief — the  invisible  is  gi'eater  than  the  visible.  HI.  Prayer 
is  the  settled  condition  by  wh.  relief  is  obtained  in  trial.  IV.  Considerations  of  per- 
sonal convenience  should  always  be  held  subordinate  to  those  of  the  Divine  Will. 
Homilist. 

Ministry  of  angels. — In  the  ecclesiastical  history  of  Socrates,  there  is  mention 
made  of  one  Theodorus,  a  martyr  put  to  extreme  torments  by  Julian  the  Apostate, 
and  dismissed  again  by  him  when  he  was  unconquerable.  Rufinus,  in  his  history, 
saith,  that  he  met  with  this  martyr  a  long  time  after  his  trial,  and  asked  him 
whether  the  pains  he  felt  were  not  insufferalble.  He  answered,  that  at  first  it  was 
somewhat  grievous;  but,  after  awhile,  there  seemed  to  stand  by  him  a  young  man  in 
white,  who,  with  a  soft  and  comfortable  handkerchief,  wiped  off  the  sweat  from  his 
body  (which  through  extreme  anguish  was  little  less  than  blood),  and  bade  him  be 
of  good  cheer,  insomuch  as  then  it  was  rather  a  punishment  than  a  pleasure  to  him 
to  be  taken  off"  the  rack;  when  the  tormentors  had  done,  the  angel  was  gone.  Thus 
it  is  that  the  blessed  angels  of  God  have  ministered  from  time  to  time  to  His 
people,  in  the  days  of  their  distress.  They  pity  our  human  frailties,  and  secretly 
suggest  comfort,  when  we  perceive  it  not;  they  are  as  ready  to  help  us  as  the  bad 
angels  are  to  tempt  us;  always  they  stand  looking  on  the  face  of  God  to  receive 
orders,  which  they  no  sooner  have  than  they  readily  despatch.     Spencer. 


a  Jo.  xvlli.  3;  Ac. 
i.  16. 

b  Pr.  xxvii.  6. 
c2S.  XT.  5;  XX.  9. 
d  1  S.  X.  1;  Pr. 
xxlv.  26;  liU.  vii. 
45 ;  Ps.  11.  12. 
e  Ps.  Iv.  12-U. 
The  betrayer  in 
the  very  Instant 
of  his  treason 
has  that  change- 
less tenderness 
lingering  around 
him,  and  that 
merciful  hand 
beckoning  to 
him  still. 


Peter's 
sword 

/Jo.  xvlll.  10. 
g  Ecc.  ill.  7. 
h  Lu.  xxil.  36,  38. 
i  Lu.  xxU.  51. 
jl  Pe.  11.  23;  Ge. 
Ix.  6;  Bo.  xii.  19; 
2  Co.  X.  4. 
"  T  he  triumphs 
of  truth  are  the 
most    glorious, 
chiefly     because 
they  are  the  most 
bloodless    of   all 
victories,    deriv- 
ing their  highest 
lustre   from  the 
number    of    the 
saved,  not  of  the 
slain."     Colton. 


k  Jo.  xi.  42. 
I  Ps.  clil.  20. 
?»  2  K.  xlx.  35 ;  cf. 
Ma.  Iv.  11;  2  K. 
vi.   17;     Da.    vU. 
10. 

n  Jo.  X.  35;  XvlU. 
11. 

"They  are  called 
the  chariots  of 
God,  i.e.,  they  are 
the  chariots  of 
His  >wlll,  they 
bear  His  will 
about  to  every 
part  of  the  uni- 
verse. This  Is 
their  delight. 
They  bless  God 
who  vouchsafes 
thus  to  employ 
them.  But  when 
they  have  ful- 
filled God's  mes- 
sage, then  they 
return  back  to 
Him  by  whom 
they  were  sent 
forth.  They  re- 
turn back  to 
Him,  and  stand 
before  Him, 
drinking  In 
fresh  streams  of 
life,  and  strength, 
and  purity,  and 
joy  from  His 
presence."  Hare. 


156 


MATTHEW. 


Chap.  xxvi.  55—63. 


address  to 
the  multi- 
tude 

a  Jo.  xvill.  16. 
"What  i8  wrong 
In  principle  can 
never  be  expe- 
dient In  action. 
What  is  really 
right  is  tor  ever 
politic."  Dr. 
Thomas. 

Proverbs  on  Friend- 
ship:— He  that  ts 
absent  will  not 
be  the  heir. — Lat- 
in. The  dead  and 
the  absent  have 
no  friends. -/Span- 
ish. The  absent 
are  always  in  the 
wrong.  —  French . 

trial  of  Jesus 

Sanhedrin 

Calaphas 

Mk.  xlv.  53—65; 
Lu  xxll.  64,  55, 
63—65. 

b  Jo.  xvlll.  13.  24. 
c  Pr.  xxix.  25. 
d  Ma.  vi.  13. 
"Fear  sometimes 
adds  wings  to  the 
heels,  and  some- 
times nails  them 
to  the  ground, 
and  fetters  them 
from  moving." 
Montaigne. 


false  wit- 
nesses 

«  Nu.  xi.  16;  cf. 
Ex.  xxiv.  1,  9. 
Sanhedrin,  lit.  a 
sitting  together.  Gk. 
sunedrion — sun,  to- 
gether ;  hedria,  a 
seat. 

/  Laws  of  M.  ii.  6, 
6. 

fit  Ex.  XX.  16;  De. 
V.  20;  Ma.  xlx. 
18;  De.  xix.  16, 18. 
A  Mk.  xlv.  56;  De. 
xvli.  6. 

t  Mk.  xlv.  58,  59. 
j  Jo.  ii.  19—21. 
"When  truth  Is 
revealed,  let  cus- 
tom give  place; 
let  no  man  pre- 
fer custom  be- 
fore reason  and 
truth."  Augustine. 

Buxlorf  cites  Rab- 
binical testimo- 
ny, wh .  admits 
the  subornation 
of  talso  witnesses 
against  Christ, 
and    wh .    viudi- 


55,56.  thief,  B.  V.  "robber";  a  man  of  violence,  who  would  resist  arrest, 
or  try  to  escape,  was  done,  R.  V.  "  this  is  come  to  pass  ";  words  of  Jesus,  not  of 
Matt,  disciples  .  .  fled,"  after  all  their  indignation  at  Judas,  and  all  they 
had  promised  on  their  own  behalf. 

Ajmstasy. — Herein  we  see  four  things : — I.  Base  ingratitude :  1.  They  had  re- 
ceived special  favors  fr.  Him.  H.  Rash  impulsiveness,  prob.  roused  by,  1.  Disap- 
pointment; 2.  Alarm.  HI.  Involuntary  influence.  One  fled,  then  all  fled.  IV. 
False  policy.     Doing  wrong  to  save  the  body,  injures  the  soul.     Homilist. 

Fickle  friends. — The  bees  were  hunting  the  flowering  trees  in  crowds,  humming 
among  the  branches,  and  gathering  honey  in  the  flowers.  Said  Gotthold,  "Here  is 
an  image  of  temporal  prosperity.  So  long  as  there  is  blossom  on  the  trees,  and 
honey  in  the  blossom,  the  bees  will  frequent  them  in  crowds,  and  fill  the  place  with 
their  music;  but  when  the  blossom  is  over,  and  the  honey  gone,  they,  too,  will  dis- 
appear. The  same  happens  in  the  world,  among  men.  In  the  abodes  of  fortune  and 
pleasure,  friends  will  be  found  in  plenty;  but,  when  fortune  flies  away,  they  depart 
along  with  it.  Temporal  gain  is  the  world's  honey  and  the  allurement  with  which 
you  may  entice  it  whithersoever  you  will;  but  where  the  gain  terminates,  there, 
likewise,  do  the  love  and  friendship  of  the  world  stop,  For  this  reason,  let  all  good 
men  be  advised  to  fly  to  Christ  crucified,  who  never  forsakes  in  their  distress  those 
who  truly  seek  Him." 

57,  58.  Caiaphas  (see  on  v.  3),  they  led  Him  first  to  Annas,*  who  sent  Him  to 
C.  afar  oflF,  this  was  a  denying  spirit.'  palace,  where  the  Sanhedrin  had 
assembled,  sat  .  .  servants,  the  society  he  chose  led  to  the  sin  he  com- 
mitted.'' 

Following  Christ  afar  off.  — I.  The  symptoms  of  following  Chkist  afar  off. 
1.  A  gradual  departure  from  Him.  2.  A  disinclination  to  commune  with  Him.  3. 
Indifl'erence  to  meet  Him  at  public  ordinances.  4.  An  attempt  to  stretch  Christian 
liberty  to  the  utmost.  H.  The  sad  consequences  of  following  Christ  afar  off. 
I.  Such  a  course  grows  worse  and  worse.  2.  Such  a  state  brings  its  own  punish- 
ment. 3.  Such  a  course  is  unspeakably  offensive  to  Jesus  Christ.  4.  If  the  conse- 
quences of  following  Christ  afar  ofl"  be  so  dreadful,  what  must  be  the  consequences 
of  not  following  him  at  all.     J.  Sherman. 

One  ste^o  leads  to  another. — There  was  a  gradual  descent  in  the  fall  of  the  apostle. 
He  was  first  alarmed,  and  consulted  his  safety  by  flight;  then  he  followed  Jesus, 
but  afar  ofl";  then  he  entered  into  the  palace;  then  he  sat  down  among  the  servants; 
then  he  listened  without  rebuke  to  their  scofis  against  Jesus ;  then  he  denied  that  he 
was  a  disciple ;  then  he  denied  with  oaths  and  curses.     Stark. 

5g — 61.  council,  the  Sanhedrin,  or  great  ecclesiastical  court  of  the  Jews,  con- 
sist, of  ab.  seventy  members,  inclu.  (1)  chief  priests,  (2)  elders,  (3)  scribes.  The 
orig.  of  the  S.  is  involved  in  obscurity.  Moses'  council  of  seventy,*  which  Michaelis/ 
thinks  a  temporary  court,  Lightfoot  regards  as  the  orig.  of  S.  false  witness,^  a 
court  whose  duty  it  was  to  punish  those  who  witnessed  falselj^  seeking  false  wit- 
nesses! none,  i-  e.,  none  whose  false  statements  agreed.''  last  .  .  two,  whose 
evidence  agreed  in  part.*    destroy    .    .    build,  even  here  the  truth  was  misrep.-?' 

The  judgment  of  the  world  tipon  the  Judge  of  the  ivorld. — I.  The  false  witness 
and  the  Faithful  Witness  of  God;  II.  The  criminal  occupying  the  seat  of  the  high 
priest,  and  the  High  Priest  standing  in  the  criminal's  place;  III.  Blasphemy  in  the 
garb  of  zeal  for  God,  and  the  loftiest  praise  of  God  designated  as  blasphemy ;  IV. 
The  suicide  of  the  world  in  the  sentence  pronounced  upon  the  Prince  of  Life,  and  the 
life  of  the  world  in  the  readiness  of  Christ  to  submit  unto  death;  V.  The  picture  of 
hell  and  the  picture  of  heaven  in  the  insults  heaped  upon  the  Lord.     Lange. 

Bearing  fahe  witness.— The  minister  of  the  seminary  at  Clermont,  France,  hav- 
ing been  seized  at  Autun  by  the  populace,  the  mayor,  who  wished  to  save  him, 
advised  him  not  to  take  the  oath,  but  to  allow  him  to  tell  the  people  that  he  had 
taken  it.  "  I  would  myself  make  known  your  falsehood  to  the  people,"  replied  the 
clergyman:  "  it  is  not  permitted  me  to  ransom  my  life  by  a  lie.  The  God  who  pro- 
hibits my  taking  this  oath  will  not  allow  me  to  make  it  believed  that  I  have  taken 
it."    The  mayor  was  silent,  and  the  minister  was  martyred. 

62,  63.  arose,  with  indignation,  to  add  force  to  his  words,    held  .    .   peace, 

not  in  silent  contempt,  behind  wh.  phrase  men  may  sometimes  conceal  their  inability 
to  reply ;  but  bee.  He  knew  that  no  reply  would  avail  against  His  death  wh.  they 


Chap.  xxvi.  64 — 66. 


MATTHEW. 


157 


had  already  determined  to  compass,  adjure  thee,  I  require  of  Thee  an  oath. 
Usual  form  of  administering  an  oath,  it  was  called  the  oath  of  adjuration.'^ 
Christ,  the  Messiah. 

Tlie  silence  of  Christ. — I.  It  was  wonderful.  He  could,  by  a  word,  have  made 
the  world  tremble;  judge  and  witnesses  fall  dead  before  Him.  Why  was  He  silent  ? 
He  came  not  to  be  His  own  advocate,  but  ours.  II.  His  silence  was  full  of  sufl'ering, 
suflfering  that  was  vicarious  and  expiatory.  All  who  are  great  sufferers  endure  most 
at  times  when  one  hears  no  sound  from  their  lips.     It  is  a  relief  to  pain  to  cry  out. 

III.  It  was  OMINOUS.  It  foreshadowed  ills.  His  silence  said,  "What  more  can  I  do 
unto  my  vineyard?"    It  is  an  appalling  sign  when  Christ  ceases  to  plead  with  us. 

IV.  Christ's  silence  was  beautiful.  Difficult  to  restrain  malice  before  enemies.  V. 
It  is  EXEiMPLARY.  Sclf-lmposcd  silence  often  a  duty.  1.  Because  of  the  perils  of 
speech.     2.  Because  of  the  blessings  of  the  discipline  of  silence.     J.  T.  Blackburn. 

Quietness  in  sorrow. — As  I  have  felt  a  tear-drop  from  a  cloudless  sky,  and  won- 
dered whence  it  could  come ;  so  have  I  seen  a  fair  countenance,  full  of  openness, 
serenity,  and  majesty,  and  the  large  still  tear  standing  in  the  eye.  Yet  no  single 
muscle  was  distorted;  it  seemed  to  me  like  the  stillness  of  intense  emotion,  like  the 
sorrow  of  goodness,  like  a  broken  heart  at  peace  with  its  own  woe ;  as  though  one, 
whose  hopes  of  earthly  bliss  had  all  vanished,  were  comforted  from  within  by  the 
presence  and  assurance  of  Holy  Love,  saying,  "It  is  well:  peace  be  unto  thee." 
John  Pulsford,  D.D. 

64.  Thou  .  .  said,*  i.e.,  it  is  so  as  thou  hast  said  nevertheless,  apart 
from  my  affirmation,  you  shall  see  for  yourselves.  "As  the  passion  advances,  its 
amazing  contrasts  grow  in  affecting  interest.  The  Deliverer  in  bonds ;  the  Judge 
attainted ;  the  Prince  of  Glory  scorned ;  the  Holy  One  condemned  for  sin ;  the  Son  of 
God  as  a  blasphemer;  the  Resurrection  and  the  Life  sentenced  to  die  !  The  High 
Priest  for  ever  condemned  by  the  high  priest  of  that  one  year.  Slier,  power  .  . 
heaven,"  in  contrast  to  what  thou  now  seest. 

The  holy  utterance  of  the  Lord  after  His  holy  silence.  — His  oath :  in  taking  it, 
Jesus,  the  Eternal  One,  swore  by  Himself. "^ — The  oath  of  Jesus,  the  seal  of  truth. — 
The  faithful  Witness,^  who  seals  and  confirms  all  that  God  has  said. — "There  are 
times  when  accusations  should  not  be  answered. — There  are  times  when  truth  should 
be  declared,  though  death  follow."  It  was  upon  our  Lord's  assertion  th.  He  was  the 
Son  of  God,  and  upon  th.  alone,  th.  He  was  doomed  to  death  as  a  blasphemer.  For 
it  was  perfectly  understood  b,etw.  the  judges  and  the  judged,  th.  in  thus  speaking, 
Jesus  claimed  oneness  in  essence,  knowledge,  power  and  glory,  w.  the  Father. 
Hanna. 

Superiority  of  Christ. — Everything  in  Christ  astonishes  me.  His  spirit  overawes 
me,  and  His  will  confounds  me.  His  ideas  and  His  sentiments,  the  truths  which  He 
announces.  His  manner  of  convincing,  are  not  explained  either  by  human  observa- 
tion, or  the  nature  of  things.  His  birth,  and  the  history  of  His  life ;  the  profundity  of 
His  doctrine,  which  grapples  the  mightiest  difficulties,  and  which  is  of  those  difficulties 
the  most  admirable  solution;  His  gospel,  His  apparition,  His  empire,  His  march 
across  the  ages  and  the  realms, — everything  is  for  me  a  prodigy,  a  mystery  insoluble, 
which  plunges  me  into  a  reverie  from  which  I  cannot  escape — a  mystery  which  is 
there  before  my  eyes,  a  mystery  which  I  can  neither  deny  nor  explain.  Here  I  see 
nothing  human.  The  nearer  I  approach,  the  more  carefully  I  examine.  Everything 
is  above  me.  Everything  remains  grand, — of  a  grandeur  which  overpowers.  His 
religion  ia  a  revelation  from  an  intelligence  which  certainly  is  not  that  of  man. 
Napoleon. 

65,  66.  rent  .  .  clothes.  "It  was  customary  for  a  person  to  rend  his 
clothes  when  he  heard  blasphemy.  This  was  done  by  the  h.  priest  himself,  •'' who  was 
forbidded  by  lavv^  to  indulge  in  the  usual  expressions  of  gi'ief,  even  for  the  dead."  '' 
blasphemy,  see  note  on  ix.  3.  need  .  .  we,  he  meant  that  they  aW  were  wit- 
nesses,    what  think,  give  your  opinion,     guilty,  i.e.  deserving.' 

Unrighteous  zeal. — The  assumed  appearance  of  zeal,  and  holy  indignation — "What 
further  need  ? "  etc.  Christ's  abiding  consciousness  of  His  royal  rank  as  appearing  in, 
and  standing  the  test  of,  the  hour  of  His  severest  trial.  The  appeal  of  Christ  to  His 
own  judgment-seat  as  unto  the  tribunal  of  God.  "He  was  unjustly  condemned,  who 
will  be  the  righteous  Judge  of  all." 

The  subjoined  order  of  events  is  certainly  not  free  from  difficulties,  but  is  the  most 
probable  solution  of  the  question: 


cates  It  by  law, 
on  the  ground  ot 
His  intro.  a  iiew 
worship  (i.e.,  of 
Himself  as  divine) 
wh.  they  counted 
idolatry. 

a  Nu.  V.  19,  21; 
Josh.  vii.  19;  1 
K.  xxli.  16. 
Adjure,  to  charge 
on  oath,  L.  ad,  to ; 
jwo,  to  swear. 

6  "We  are  In- 
formed by  the 
traveller  Aryda, 
that  this  is  the 
prevailing  mode 
of  a  person's  ex- 
pressing his  as- 
sent or  alHrma- 
tiou  to  this  day 
in  the  vicinity  of 
Mt.  Lebanon,  esp. 
where  he  does 
not  wish  to  assert 
anything  in  ex- 
press terms." 
Jahn,  Bib.  Ant.  I. 
xi.  180. 

c  Ps.  ex.  1;  Lu. 
xxli.  69;  He.  1.  3; 
1  Th.  iv.  16;  Ke. 
i.  7. 

d  Is.  xlv.  13. 
e  2  Co.  1.  20;   Re. 
iii.  14. 

Our  Loi'd  appy. 
refers  to  Dan.  vii. 
13, 14,  and  claims 
to  be  the  pre- 
dicted "Son  of 
Man,"  to  whom 
should  be  given 
"dominion  and 
glory  and  a  king- 
dom, th.  all  peo- 
ples, nations  and 
languages  shd. 
serve  Him." 
Morison. 

f\  Mac,  xi.  7. 
g  Le.  x.,6;  xxl.lO. 
h  Jahn;    cf.    2   K. 
xviii.  37. 

i  Jo.  xlx.  7;  Le. 
XX  iv.  16. 

"To  what  amaz- 
ing heights  of 
piety  may  some 
be  thought  to 
mount,  raised  on 
the  wings  of 
flaming  zeal, and 
distinguished  by 
uncommon  pre- 
ciseness  and  se- 
verity about  lit- 
tle things,  who 
all  the  while, 
perhaps,  cannot 
govern  one  pas- 
sion, and  appear 
yet  Ignorant  of, 
and  slaves  to, 
their  darling  Ini- 
quity!"   Mason. 


158 


MATTHEW. 


Chap.  xzvl.  67—70. 


buffeted  and 
spit  upon. 

a    Lu.    xxli.    63; 
see  Alford. 
b  De.  XXV.  9;   Is. 
1.  6. 

"The  hands  they 
bound  had  heal- 
ed the  sick,  and 
raised  the  dead ; 
the  lips  they 
smote  h  ad 
calmed  thewinds 
and  the  waves." 

c  Lu.  xxii.  64. 
"A   man    bound 
with  cords  even 
a     child    can 
beat."     OldProv. 


the  first 
denial  of 
Peter 

Mk.  xiv.  66—72; 
Lu.  xxli.  54—62; 
Jo.  xviil.  15—18, 
25—27. 

dMk.xlv.67;  Lu. 
xxii.  55,  56. 
e  Jo.xviii.1.5— 18. 
/  Mk.  xiv.  68. 
"It  is  a  Just 
matter  of  lamen- 
tation  when 
souls  which  have 
been  clad  with 
zeal  as  with 
scarlet,  con- 
stantly forward 
for  the  glory  of 
God,  fall  to  such 
apostasy  as  with 
D  e  m  a  s  to  em- 
brace the  dung- 
hill of  this  world, 
and  with  an  avo- 
rous  hausture  to 
lick  up  the  mud 
of  corruption." 
T.  Adams. 

Causes  of  backslid- 
ing:— "The  cares 
of  the  world ;  im- 
proper connec- 
tions; inatten- 
tion to  secret  or 
closet  duties; 
self-conceit  and 
dependence:  in- 
dulgence; listen- 
ing to  and  par- 
leying  with 
temptation."  C. 
Buek. 


(1)  From  the  garden  Gethsemane  Jesus  was  taken  to  Annas;  thence,  after  brief 
questioning  (St.  John  xviii.  19 — 23), 

(2)  To  Caiaphas,  in  another  part  of  the  Sacerdotal  palace,  where  some  members 
of  the  Sanhedrin  had  hastily  met,  and  the  Jiist  irregular  trial  of  Jesus  took  place  at 
night;  Matt.  xxvi.  57 — 68;  Mark  xiv.  52 — 65;  Luke  xxii.  54  and  63 — 65. 

(3)  Early  in  the  morning  a  second  and  formal  trial  was  held  by  the  Sanhedrin. 
This  is  related  by  St.  Luke  ch.  xxii.  66 — 71 ;  and  is  mentioned  by  St.  Matthew  ch. 
xxvii.  1 ;  and  in  St.  Mark.  xv.  1. 

(4)  The  trial  before  Pontius  Pilate,  consisting  of  two  parts:  (a)  a  preliminary 
examination  (for  which  there  is  a  technical  legal  phrase  in  St.  Luke  xxiii.  14) ;  (b)  a 
final  trial  and  sentence  to  death. 

(5)  The  remission  to  Herod,  recorded  by  St.  Luke  only,  xxiii.  7 — 11 ;  between 
the  two  Roman  trials,  (a)  and  (b).     Cambridge  Bible. 

67,  68.  they,  the  guards."  spit  .  .  face,  an  expression  of  loathing  and 
contempt;*  a  direct  insult,  buffeted,  struck  with  clenched  fist,  smote  .  . 
hands,  on  face,  adding  insult  to  injury,  "  No  blow  more  disgraceful  can  be  inflicted." 
prophesy  .  .  who,  tell  us  the  smiter's  name.  He  was  blindfolded,  <=  they  were 
strangers.  If  he  was  the  Son  of  God,  He  would  know  notwithstanding.  He  would  not 
answer,  they  assumed  that  He  could  not. 

The  insults  offered  to  the  Lord. — The  bitter  mocking  of  Satan  in  the  fury  of  man. 
How  hell  seeks  to  scoft'  at  the  King  of  Heaven.  TJie  dark  shadows  wh.  ever  follow 
hypocritical  religiosity.  I.  It  is  always  connected  with  coarseness  and  rudeness.  II. 
It  seems  to  take  pleasure  in  Satanic  malice  and  love  of  mischief. — "He  receiveth  the 
grossest  dishonor,  who  will  receive  the  highest  honor." 

Bearing  insults. — A  person  having  behaved  very  rudely  to  Mr.  Boswell,  he  went 
to  Dr.  Johnson,  and  talked  of  it  as  a  serious  distress.  Dr.  Johnson  laughed,  and  said, 
"  Consider,  sir,  hoiv  insignificant  this  icill  appear  twelve  months  hence." — "Were 
this  consideration  (says  Mr.  Boswell)  applied  to  most  of  the  little  vexations  of  life,  by 
which  our  quiet  is  too  often  disturbed,  it  would  prevent  many  painful  sensations.  I 
have  tried  it  frequently,  and  with  good  effect." 

69,  70.  sat  without,  warming  himself  by  the  fire.<^  damsel,  the  portress 
who  had  admitted  him."  saying,  "  in  fear  lest  she  should  have  given  admittance 
to  a  member  of  Jesus'  party."  Bengel.  denied,  this  the  first  denial,  know 
not,  he  professed  also  not  to  imderstand ;f  tried  to  pass  himself  ofl'  for  one  of  the 
multitude  who  had  come  to  keep  the  feast. 

TJie  fall  of  Peter. — Four  admonitory  circumstances : — I.  He  was  the  oldest  of 
the  disciples.  II.  He  uttered  the  most  emphatic  declarations  of  constancy.  III. 
He  was  surprised  into  this  denial  of  his  Master.  IV.  He  was  deeply  penitential. 
Note  also,  1.  The  rapidity  of  descent  in  Peter's  case;  2.  The  sudden  quickening  of 
memory  wh.  marks  the  spiritual  life.     Parker. 

The  crime  of  a^^ostas?/.— Disheartened  by  the  extraordinary  difficulties  of  their 
enterprise,  a  Roman  army  lost  courage,  and  resolved  on  a  retreat.  The  general 
reasoned  with  his  soldiers.  Expostulating  with  them,  he  appealed  to  their  love  of 
country,  to  their  honor,  and  to  their  oaths;  but  his  appeals  were  all  in  vain.  They 
were  not  to  be  moved;  and,  carried  away,  as  by  a  panic, they  faced  round  to  retreat. 
At  this  juncture  they  were  forcing  a  mountain-pass,  and  had  just  cleared  a  gorge 
where  the  road,  between  stupendous  rocks  on  one  side  and  the  foaming  river  on  the 
other,  was  but  a  footpath,  broad  enough  for  the  step  of  a  single  man.  As  a  last 
resort,  he  laid  himself  down  there,  saying,  "If  you  will  retreat,  it  is  over  this 
body  you  go,  trampling  me  to  death  beneath  your  feet."  No  foot  advanced.  The 
flight  was  arrested.  His  soldiers  could  face  the  foe,  but  not  mangle  beneath  their 
feet  one  who  loved  them,  and  had  often  led  their  ranks  to  victory.  Hesitating  no 
longer  to  advance,  they  wheeled  round  to  resume  their  march;  deeming  it  better  to 
meet  sufl'erings,  and  endure  even  death  itself,  than  to  trample  under  foot  their  de- 
voted and  patriotic  leader.  But  for  such  as  have  named  the  name  of  Christ  not  to 
depart  from  iniquity,  for  such  as  have  enlisted  under  His  banner  to  go  back  to  the 
world,  for  such  as  have  renounced  sin  to  return  to  its  pleasures,  involves  a  greater 
crime.  A  more  touching  spectacle  bars  our  return.  Jesus,  as  it  were,  lays  Himself 
down  on  our  path;  nor  can  any  become  backsliders,  and  return  to  the  practice  and 
pleasure  of  sin,  without  trampling  liini  under  their  feet.     Outhrie. 


Chap.  xxvi.  71—75. 


MATTHEW. 


159 


71,  72.  gone  out,  prob.  through  fear  of  being  further  questioned,  another, 
her  attention  having  prob.  been  called  to  him  by  the  former  one  "  (and  also  another, 
a  7nale  attendant.'')  "  The  denial  given  under  one  impulse  to  the  repeated  questions 
of  dift".  persons,  forms,  in  fact,  a  single  denial,  though  Peter  repeated  it  thrice." 
again  .  .  denied,  this  the  seco^uZ  denial.  At  this  time  a  cock  crew  (the. j^^'s^ 
time);  it  would  be  soon  after  midnight,  oath,  force  of  an  old  evil  habit,  man, 
professing  that  he  does  not  know  even  the  name  of  Jesus. 

Fall  and  rise  of  Peter. — I.  Peter's  fall:  1.  Is  very  intelligible,  (a)  self-suf- 
ficiency, (b)  spiritual  negligence,  (c)  fear  of  man;  2.  It  is  very  heinous,  (a)  it  suc- 
ceeded great  advantages,  (6)  after  deprecating  its  imiwssibility,  (c)  thrice  repeated, 
((f)  ea.  time  with  increased  wickedness.  II.  Peter's  rise:  1.  An  action  of  memory; 
2.  A  Divine  manifestation ;  3.  A  repentant  effect.     Thomas. 

Bishop  JeweVs  humiliating  siibscri2)tion. — "Bishop  Jewel  being,  by  the  vio- 
lence of  Popish  inquisitors,  assaulted  on  a  sudden  to  subscribe,  he  took  a  pen  in  his 
hand,  and  said,  smiling,  '  Have  you  a  mind  to  see  how  well  I  can  write  ? '  and  there- 
upon underwrit  their  opinions.  Jewel,  however,  by  his  cowardly  compliance,  made 
his  foes  no  fewer  without,  and  one  the  more,  a  guilty  conscience,  within  him.  His 
life  being  way-laid  for,  with  great  difficulty  he  got  over  into  Germany.  Having  ar- 
rived at  Frankfort,  by  the  advice  of  some  friends,  he  made  a  solemn  and  affecting 
recantation  of  his  subscription,  in  a  full  congregation  of  English  Protestants,  on  a 
Sabbath  morning,  after  having  preached  a  most  tender,  penitential  sermon.  '  It 
was,'  said  he,  'my  abject  and  cowardly  mind,  and  faint  heart,  that  made  my  weak 
hand  commit  this  wickedness.'  He  bitterly  bewailed  his  fall;  and  with  sighs  and 
tears,  supplicated  forgiveness  of  the  God  whose  truth  he  had  denied,  and  of  the 
Church  of  Christ,  which  he  had  so  grievously  offended.  The  congregation  were 
melted  into  tears,  and  all  embraced  him  as  a  brother  in  Christ ;  yea,  as  an  angel  of 
God.  Whoever  seriously  considers  the  high  parts  of  Mr.  Jewel  will  conclude,  that 
his  fall  was  necessary  for  his  humiliation.'^     T.  Fuller. 

73,  74.  after     .     .     while,   ab.    an  hour  after.''    they     .     .     by,  one  in 

particular,"  a  servant  of  the  h.  priest  and  relative  of  Malchus.-^  Speech  .  . 
bewrayeth,  Peter  was  discovered  by  his  use  of  the  Galilajan  dialect.  The  Gal- 
ilaeans  were  unable  to  pronounce  the  gutturals  distinctly,  and  they  lisped,  pronouncing 
sh  like  th.  Perhaps  Peter  said,  "I  know  not  the  ^7/^"  instead  of,  "  I  know  not  the 
ish "  (man).  (Thus  the  Ephraimites  were  detected  by  their  pronunciation  of  Shib- 
boleth.)"  know  not,  this  the  third  denial,  cock  crew,*  (the  secoi>d  time') 
towards  daybreak,  the  ordinary  "cock-crowing."  It  was  now  that  Jesus  turned  and 
looked  upon  Peter ..^ 

Treacherous  words. — "Thy  speech,"  etc.,  varieties  of  moral  character,  as  well 
as  country,  betrayed  by  speech :  I.  The  babbling  fool ;  II.  The  censorious  fault- 
finder; lil.  The  malicious  slanderer;  IV.  The  oily  tlatterer ;  V.  The  ingenious  liar; 
VI.  The  profane  swearer;  VII.  The  timid  apostate ;  VIII.  The  bold  confessor. 

Deliberate,  habitual  sin  cannot  possibly  consist  w.  spir.  growth ;  but  the  shak- 
ing of  one's  steadfastness  by  a  sudden  tornado  of  temptation  (which  was  St.  Peter's 
case)  may  do  so.  The  great  question  is  whether,  after  each  such  fall,  the  will  re- 
covers its  spring  and  elasticity,  and  makes  a  fresh  start  with  new  and  more  fervent 
prayers  andi'esolve.  Indeed  the  making  many  fresh  starts  after  relapses  of  infirmity 
is  a  hopeful  sign  of  growth.  In  order  to  any  great  attainment  in  spiritual  life, 
there  must  be  an  indomitable  resolve  to  try  and  try  again,  and  still  to  begin  life 
anew  amidst  much  failure  and  discouragement.     Bean  Gouldburn. 

75.  remembered  .  .  word,  it  was  brought  to  mind  both  by  the  voice  of  the 
bird,  and  the  look  of  the  Saviour.*  went  out,  fr.  the  scene  of  his  sin ;  from  the 
presence  of  his  Master ;  into  solitude,  perh.  to  hide  his  confessing  tears  fr.  those 
who  had  heard  his  denying  words,  wept,'  the  day  was  just  breaking.  Another 
day  was  breaking  in  the  soul  of  Peter.  With  his  repentance  the  dawn  of  a  new  life 
commenced.  "All  his  former  forwardness  ended  here."  Bengel.  bitterly,  his 
grief  was  of  long  duration."* 

Smitten  by  a  look. — By  association  of  ideas  small  things  effect  great  moral  revo- 
lutions. I.  Past  glances  of  Jesus:  1.  Of  welcome  when  Andrew  brought  P.  to 
Christ;  2.  Of  gentle  reproof  when  he  was  sinking  in  the  water;  3.  Of  searching 
examination  when  He  asked,  "whom  say  ye  that  I  am?"  etc.,  etc.  II.  Present 
glance  of  Jesus  full  of  tenderness,  compassion,  identification. 


the  second 
denial  of 
Peter 

aMk.  xiv.  69;  Lu. 
xxii.  58. 

h  Lu.  sxii.  58, 
where  the  "ano- 
ther" is  mascu- 
line. 

c  Mk.  xiv.  68. 
"That  which 
pains  us  much 
to  endure,  glads 
us  much  to  en- 
joy and  to  re- 
member: for 
there  is  nothing 
glorious  or  sweet 
in  the  fruition, 
that  is  not  dlfia- 
cult  or  painful  in 
the  acquisition 
Nor  can  we  taste 
the  kernel  of 
pleasure,  unless 
we  crack  the 
hard  shell  of 
danger."  Guicci- 
ardini. 

"The  more  emi- 
nent men  are  in 
quality,  the  more 
foul  is  the  qual- 
ity of  their  of- 
fence."   Ibid. 


the  third 
denial  of 
Peter 

d  Lu.  xxii.  59. 
e  Lu.  xxii.  59. 
/Jo  xviii.  26. 
g  Jud.  xii.  4 — 6. 
h  Mk.  xiv.  72. 
i  Mk.  xiv.  30. 
j  Lu.  xxii.  61;    1 
Co.  X.  12. 

"Patient  endur- 
ance will  soften 
evei-y  misfortune 
that  befalls  us, 
when  not  aggra- 
vated by  self- 
rep  roach;  but 
remorse  is  of  all 
others  the  most 
afflictive  stroke 
the  heart  can 
feel."    Feltham. 


repentance 
of  Peter. 

k  Lu.  xxii.  61. 
I  Jo.  xxl.  17;  Ps. 
li.   17;  2  Co.    vii. 
9,  10. 
m  Mk.  xvl.  7. 

Hale's  "  Golden 
Remains,"  90;  ed. 
1673. 

"  Remorse  is  the 
echo  of  a  lost 
virtue."  Bulwer 
Lytton. 


160 


MATTHEW. 


Chap,  xxvii.  1—5. 


A.D.  30. 

"  One  of  those 
terrible  mo- 
ments when  the 
wheel  of  passion 
stands  suddenly 
still."     Ibid. 

"There  is  a 
greater  deprav- 
ity in  not  repent- 
ing of  sin  when 
it  has  been  com- 
mitted, than  In 
committing  it  at 
first.  To  deny, 
as  Peter  did,  is 
bad;  but  not  to 
weep  bitterly,  as 
he  did,  when  we 
have  denied,  is 
worse."    Fay  son. 


Jesus 

delivered  to 
Pilate 

Mk.  XV.  1  etc.  Lu. 
xxii.  66  etc.  Jo. 
xviii.  'i8. 

aLu.  xxii.  66— 71. 
b  Tacitus  Annal. 
XV.  44. 

c  Jos.  Ant.  xviii. 
3,  1.  Wars,  ii.  9, 
2;  c/.  Lu.  xlil.  1. 
d  Hist.  Eccles.  11.  7. 

The  members  of 
the  Sanhedrin 
went  appy.  in  a 
body  to  Pilate  in 
order  to  give  the 
greatest  possible 
weight  to  their 
demand.  Lu. 
xxili.  1. 


suicide  of 
Judas 

e  Lu.  vi.  16;  Jo. 
xvli.  12. 

/  For  summary 
of  supposed  mo- 
tives see  Class  and 
Vesk,  JSr.  T.  189. 

g  "The  very  fate 
which  ensnared 
him  causes  the 
sinner  the  deep- 
est  sorrow." 
Bengel. 

h  Ac.  1.  18, 19. 
"The  least  fault 
in  the  conduct  of 
Christ,  could  he 
have  recollected 
it,  would  have 
relieved  the 
agonies  of  his 
conscience,  and 
Justified,  or  at 
least  palliated, 
his  treason;  he 


An  incident  in  the  Crimean  rcnr.^A.  sergeant  of  the  guards,  who  once  was 
addicted  to  swearing,  had  been  enabled  to  vanquish  this  and  other  evil  habits,  and 
for  many  years  had  been  looked  up  to  by  his  comrades  as  a  man  of  exemplary  char- 
acter. At  the  battle  of  Alma,  he  with  his  company  was  charging  up  the  heights, 
when,  being  nearly  surrounded  by  the  enemy,  after  severe  loss,  they  were  obliged  to 
retreat.  In  vain  did  the  poor  sergeant  endeavor  to  rally  his  men,  and  he  was  borne 
along  with  the  current.  Overpowered  with  shame  and  rage,  he  gave  way  to  a  sort 
of  madness,  and  swore  such  fearful  oaths,  that  it  was  awful  to  hear  him.  But  when 
the  battle  was  over,  and  he  had  returned  to  his  tent,  he  spent  most  of  the  night  in 
prayer,  and  was  often  heard  sobbing  like  a  child.  He  never  spoke  of  the  strange 
outburst  of  that  day  to  any  of  his  comrades;  and  they  had  the  delicacy  to  avoid  all 
allusion  to  the  subject:  but  it  was  observed  that  he  was  onore  humble,  kind,  and  con- 
siderate in  his  bearing  towards  them  than  he  had  been  before.  He  survived  the  war, 
and  returned  to  England,  where  he  enjoyed  the  respect  of  all  who  knew  him,  and 
was  never  known  to  indulge  in  swearing  again. 


CHAPTER    THE   TWENTY-SEVENTH. 

I,  2.  morning,  aft.  that  memorable  night  marked  by  treason,  insult,  denial, 
counsel,  opening  the  court  in  a  formal  manner :  the  midnight  meeting  being  irreg- 
ular, and  tumultuous.  Lu.«  seems  to  summarize  the  night  and  the  morning  sittings. 
death,  pronouncing  a  sentence  wh.  they  had  no  power  to  execute.  Pontius 
Pilate,*  the  6th  (ace.  to  Josephus  5th)  Rom.  procurator  of  Judaea.  He  succ.  Val- 
erius Gratus  at  end  of  25  or  beg.  of  26  a.d.  in  reign  of  Tiberius.  Held  it  ab.  ten  yrs. 
Deposed  and  cited  to  Rome  for  mis-government, <=  36  a.d.  Bef.  he  arr.  in  R.  Tiberius 
had  died  (March  16,  37).  Caligula  is  said  to  have  banished  him  to  Vienne  in  Gaul; 
where,  ace.  to  Eusebius,**  he  committed  suicide. 

Moral  desolation  accompanying  spurious  zeal  for  religion. — I.  It  falsifies  and 
perverts  testimony;  II.  Applies  the  law  contrary  to  truth  and  righteousness;  III. 
Perverts  and  prostitutes  judgment;  IV.  Transforms  ministers  of  justice  and  the  people 
into  lawless  murderers ;  V.  Involves  even  the  secular  power  in  its  guilt  and  ruin. 
Lange. 

Character  of  Pilate. — "He  was  a  thorough  and  complete  type  of  the  later-Roman 
man  of  the  world.  Stern,  but  not  relentless,  shrewd  and  world-worn,  prompt  and 
practical,  haughtily  just,  and  yet  .  .  .  self-seeking  and  cowardly,  able  to  perceive 
what  was  right,  but  without  moral  strength  to  follow  it  out,  the  sixth  procurator  of 
Judaea  stands  forth  a  terrible  instance  of  a  man  whom  the  fear  of  endangered  self-in- 
terest drove  not  only  to  act  against  the  deliberate  convictions  of  his  heart  and  his 
conscience,  but  further  to  commit  an  act  of  the  utmost  cruelty  and  injustice,  even  after 
those  convictions  had  been  deepened  by  warnings  and  strengthened  by  presentiments." 
Ellicott. 

3 — 5,  condemned,  what  else  could  he  have  expected  ?  repented,*  remorse, 
despair;  not  a  godly  sorrow.  Even  Judas  has  his  apologists./  innocent,  testi- 
mony to  the  guilelessness  of  Jesus  fr.  one  who  was  a  sln-ewd  worldly  man,  and  who 
knew  Him  well;  testimony,  too,  at  the  risk  of  his  own  life,  what  .  .  that, 
so  much  for  the  friendship  of  the  wicked.  Yet  having  this  testimony,  their  sin  was 
the  greater,  cast  down,  "  remorse  makes  hateful,  what  pleasure  made  attractive." 
He  sold  his  Lord  for  that  money,  but  could  not,  with  it,  buy  peace  of  mind.^  hanged 
himself,''  added  sin  to  sin ;  hurried  his  departure  to  his  own  place. 

Remorse  of  Judas. — I.  Reaction  of  the  moral  nature;  II.  Retributive  force  of 
outraged  right.  Confession  of  Judas. — Valuable :  I.  As  a  testimony  to  the  life  wh. 
Christ  had  lived  among  His  disc. ;  II.  As  illus.  of  the  relative  strength  of  conscience 
and  selfishness;  III.  As  showing  the  uselessness  of  money  as  a  compensation  for  moral 
loss.  Awf  id  possibilities. — I.  Of  being  Jiomma^a  disc. ;  II.  01  hemg  an  unworthy 
officer  in  Christ's  kingdom ;  HI.  Of  repenting  too  late.     Dr.  Parker. 

Revulsion  of  feeling  after  sin  is  committed. — What  an  awful  difference  there  is  in 
the  look  of  a  sin  before  you  do  it  and  afterwards  !  Before  I  do  it,  the  thing  to  be 
gained  seems  so  attractive,  and  the  transgression  that  gains  it  seems  so  compara- 
tively insignificant.  Yes  ?  and  when  I  have  done,  the  two  alter  places;  the  thing  that 
I  win  by  it  seems  so  contemptible  !  Thirty  pieces  of  silver !  pitch  them  over  the 
Temple  enclosure  and  get  rid  of  them  !  Maclaren. — A  modern  Judas. — John  Diazius, 
a  native  of  Spain,  having  embraced  the  Protestant  faith,  came  afterwards  to  Germany, 


Chap,  xxvll.  6 — lo. 


MATTHEW. 


161 


where  he  visited  Malvinda,  the  Pope's  agent  there.  Having  attempted  in  vain  to  bring 
him  baclc  to  the  Church  of  Rome,  Malvinda  sent  to  Rome  for  his  brother  Alphonsus 
Diazius,  who,  hearing  that  his  brother  was  become  a  Protestant,  came  into  Germany 
with  an  assassin,  resolving  either  to  di'aw  him  back  to  Popery,  or  to  destroy  him. 
Alphonsus,  finding  his  brother  so  steadfast  in  his  belief  of  the  truths  of  the  Gospel, 
that  neither  the  promises  nor  threats  of  the  Pope's  agent,  nor  his  own  pretensions  of 
brotherly  love,  could  prevail  on  him  to  return  to  Popery,  feigned  to  take  a  most 
friendly  and  affectionate  farewell,  and  then  departed.  Having  soon  returned,  he  sent 
in  the  ruffian  who  accompanied  him,  with  letters  to  his  brother,  himself  following  be- 
hind, and  while  his  brother  was  reading  them,  the  assassin  cleft  his  head  with  a 
hatchet  which  they  had  purchased  on  the  way  from  a  carpenter;  and,  taking  horse,  they 
rode  off.  Alphonsus,  though  highly  applauded  by  the  Papists,  became  the  prey  of  a 
guilty  conscience.  His  horror  and  dread  of  mind  were  so  insupportable,  that,  being 
at  Trent  during  the  general  council,  like  another  Judas,  he  put  an  end  to  his  life  by 
hanging  himself. 

6 — 8.  lawful,"  "Fearful  of  defiling  the  temple  with  blood-money;  yet,  having 
no  conscience  against  defiling  their  consciences  with  the  blood  of  the  innocent." 
potter's  field,*  the  site  of  a  form,  pottery,  or  a  disused  clay  pit.  strangers,'^ 
foreign  Jews,  such  as  came  to  Jerusalem  and  died  there  during  the  feasts,  field 
,    ,    blood,  the  very  spot,  it  is  said,  where  Judas  destroyed  himself. 

Perverting  conscience. — These  three,  Judas,  the  priests,  and  Pilate,  suggest  to 
us  a  threefold  way  in  which  conscience  is  perverted.  I.  Judas — the  agony  of  con- 
science. What  an  awful  difference  there  is  between  the  look  of  sin  before  you  do 
it  and  afterwards ;  before,  attractive  and  insignificant ;  after,  contemptible.  Here  is 
hell,  a  conscience  without  hope  of  pardon.  You  cannot  think  too  blackly  of  your 
sins,  but  you  may  think  too  exclusively  of  them.  H.  Pilate — the  shufflings  of  a 
HALF-AWAKENED  CONSCIENCE.  Here,  then,  we  get  a  vivid  picture  that  may  remind 
us  of  what,  alas  !  we  all  know  in  our  own  experience,  how  a  man's  conscience  may 
be  clear-sighted  enough  to  discern,  and  vocal  enough  to  declare,  that  a  certain  thing 
is  wrong,  but  not  strong  enough  to  restrain  from  doing  it.  IH.  And  so,  lastly, 
we  have  here  another  group  still— the  priests  and  people.  They  represent  for  us  the 
torpor  and  misdirection  of  conscience.  They  had  no  perception  of  the  beauty  and 
gentleness  of  Christ's  character.  They  believed  Him  to  be  a  blasphemer,  and  they 
believed  it  to  be  a  solemn  religious  duty  to  slay  Him  then  and  there.  Were  they 
to  blame  because  they  slew  a  blasphemer  ?  According  to  Jewish  law — no  !  They 
were  to  blame  because  they  had  brought  themselves  into  such  a  moral  condition 
that  that  was  all  they  thought  of  and  saw  in  Jesus  Christ.     Maclaren. 

Aceldama. — The  "field  of  blood"  is  now  shown  on  the  steep  S.  face  of  the  valley 
or  ravine  of  Hinnom,  nr,  its  E.  end,  on  a  narrow  plateau,  more  than  half  way  up  the 
hill  side.  Its  mod.  name  is  Hak-ed-damne.  It  is  separated  by  no  inclosure ;  a  few 
venerable  olive  trees  occupy  part  of  it,  and  the  rest  is  covered  by  a  ruined  square 
edifice — half  built,  half  excavated — wh.  perhaps,  orig.  a  church,  was  in  Maundrell's 
time  in  use  as  a  charnel-house.  It  was  believed  in  the  middle  ages  that  the  soil  of 
this  place  had  the  power  of  very  rapidly  consuming  bodies  buried  in  it,  and  in  conse- 
quence either  of  this  or  of  the  sanctity  of  the  spot,  great  quantities  of  the  earth  were 
taken  away;  amongst  others  by  the  Pisan  Crusaders,  in  1218,  for  their  Campo  San- 
to at  Pisa,  and  by  the  Empress  Helena  for  that  at  Rome.    Dr.  Smith,  iV.  T.  Hist. 

9,  lo.  Jeremy,  if  ever  written  by  him  as  well  as  spoken,  the  writing  has  been  lost. 
Zechariah's  writings'*  contain  the  same  prophecy  in  substance,  but  not  in  words. 
Many  exp.  of  the  dif.  have  been  proposed;  as  that  the  word  Jeremy  "is  a  gloss  " 
(Benget);  or  that  the  bk.  of  Jeremiah  anc.  stood  first,  and  may  have  given  its  name  to 
all  prophetic  script.  {Lightfoof},  or  that  Zee.  quoted  a  prophecy  of  Jer.  {Davidson), 
or  th.  there  was  a  slip  of  memory  on  the  part  of  the  evangelist  (Alford). 

Patterns  field. — The  price  at  wh.  the  world  valued  Christ  sufficed  to  purchase  an 
old,  exhausted  clay  pit.  The  burying  ground  of  pious  pilgrims,  i.e.,  of  believers, 
bought  with  the  purchase-money  of  Jesus. — The  field  of  blood  of  despairing  Juda- 
ism, converted  into  a  burial  field  {lit.  into  a  field  of  peace)  for  the  believing  Gentile 
world. — They  who  handed  Christ  over  to  the  Gentiles  have  had  to  yield  their  land 
likewise  to  the  Gentiles.    Lange. 

The  potter's  field. — "The  article  tov  expresses  a,  particular  field,  known  by  that 
name ;  so  called  fr.  having  been  used  by  a  potter,  no  doubt,  to  dig  clay  for  his  wares. 
Thus  several  villages  in  England  have  the  prefix  Potter,  prob.  fr.  part  of  the  ground 


put  an  end  to  his 
own  life,  because 
he  could  not  en- 
dure the  misery 
springing  from  a 
sense  of  his  guilt. 
In  this  gross  and 
dreadful  act  he 
gave,  therefore, 
the  strongest  tes- 
timony which  is 
possible  to  the 
perfect  inno- 
cence of  the  Ke- 
deemer ,  "iHwtp/ii, 


the  potter's 
field 


a  Ma.  xxlli.  24; 
De.  xxill.  18. 
6  Je.  xix.  1. 
c  Ac.  11.  5. 
"Directly  oppo- 
site the  Pool  of 
Siloam  is  the  re- 
puted  site  of 
Aceldama.  The 
tradition  identi- 
fying it  is  as  old 
as  the  time  of 
Jerome ;  and  Is 
referred  to  by 
almost  every  pil- 
grim and  travel- 
ler from  that  age 
to  the  present 
day."    Porter, 


d  Zee.  xl.  12,13. 
When  Justice 
pursueth  the 
sinner,  a  n  d  h  e 
flieth  not  to 
God's  mercy  in 
Christ,  there 
needeth  no  other 
judge  or  witness 
but  his  own  con- 
sclence  only. 
Dickson. 

"What  Is  now 
shown  as  Acel- 
dama Is  a  long 
vaulted  building 
of  massive  ma- 
sonry, in  front  of 
a     precipice    of 


162 


MATTHEW. 


Chap,  xxvii.  ii — 18. 


rock.  In  which  is 
apparently  a  na- 
tural cave.  The 
interior  is  exca- 
vated to  the 
depth  of  some  20 
ft ,  thus  forming 
an  immense 
charnel  house." 
Forter. 


Pilate's  ex- 
amination of 
Jesus 

a  Jo.  xviii.  28. 
b  Lu.  xxiii.  2. 
c  Jo.  six.  7. 
d  Mk.  XV.  2;  Lu. 
xxiii.  3;  1  Tl.  vi. 
13. 

"Many  think  by 
cruelty  to  fulfil 
the  duties  of  jus- 
tice, but  their 
wisdom  is 
nought,  for  jus- 
tice has  to  dwell 
with  pity,  and  to 
be  with  truth  it 
always  grieves  to 
proceed  to  exe- 
cution."   Lopez. 


silence  of 
Jesus 

els.  liii.  7. 
/Jo.  xviii.  28. 
g  Lu.  xxiii.  6 — 12. 
"We  should  not 
lend  an  easy  ear 
to  accusations." 
P.  Syrus. 

••  One  of  the 
praisewo  r  thy 
acts  wh.  marked 
the  beginning  of 
Caligula's  reign 
was  Pilate's 
banishment  to 
Vienne."  Smith's 
Univ.  Hist,  lii.549. 


Barabbas 

h  Mk.  XV.  6— 15; 
Lu.  xxiii.  17;  Jo. 
xviii.  39. 
"  Eusebius  has 
preserved  a  tra- 
dition,thatPilate 
killed  himself, 
wearied  with  his 
misfortunes. 
The  wild  legend, 
wh.  relates  that, 
after  wandering 
about  as  a  vaga- 
bond, like  Cain, 
he  plunged  into 
the  dismal  lake 
on  the  summit  of 
Mount  Pilatus, 
above  Lucerne, 
over  which  his 
shade     hovers 


having  been  form,  occupied  for  potteries ;  for  exam.  Pottersburj',  Northamptonshire. 
So  the  field  at  Athens,  appropriated  as  a  cemetery  for  those  who  fell  in  the  service  of 
their  country,  was  called  Ceramicus,  fr.  having  been  form,  used  for  brickmaking. 
This,  of  course,  would  make  a  field  unfit  for  tillage,  though  good  enough  for  a  bury- 
iug-ground,  and  thus  the  smallness  of  the  price  may  be  accounted  for."    Bloomfield. 

II.  stood,  in  the  hall  of  judgment."  governor,  Pilate,  who  had  been  fur- 
nished with  the  accusation.*  art  .  .  king^,  this  being  part  of  the  charge. 
There  was  the  addition  of  blasphemy,"  wh.  being  a  question  of  Jewish  law,  was  not 
preferred  against  Him  in  the  civil  court,  until  a  miscarriage  of  the  proceedings  was 
apprehended,  sayest,**  see  on  xxvi.  64.  A  declaration — public  and  sacred — with- 
out note,  comment,  or  qualification.  To  the  Jews  He  had  declared  Himself  to  be 
the  Christ:  to  the  Roms.  a  king. 

Christ  before  the  representative  of  Gentile  power. — I.  The  Gentile's  question, 
"Art  .  .  king,"  etc.  1.  Put  suggestively — Kings  of  Gentiles  exercise  lordship 
• — tyrants — conquerors — bloodthirsty;  2.  Put  ironically — Thou,  bound,  alone,  no  fol- 
lowers, no  pretensions,  no  recognized  royal  lineage.  H.  The  King's  reply,  aflJrma- 
tive;  1.  A  King  dejure  then;  2.  A  King  de facto  now. 

Christ  an  everlasting  King. — "I  shall  soon  be  in  my  grave.  Such  is  the  fate  of 
great  men.  So  it  was  with  the  Caesars  and  Alexander.  And  I,  too,  am  forgotten; 
and  the  Marengo  conqueror  is  a  college  theme.  My  exploits  are  tasks  given  to  pupils 
by  their  tutor,  who  sits  in  judgment  over  me.  I  die  before  my  time;  and  my  dead 
body,  too,  must  return  to  the  earth  and  become  food  for  worms.  Behold  the  destiny 
now  at  the  hand  of  him  who  has  been  called  the  great  Napoleon  !  "What  an  abyss 
between  my  great  misery  and  the  eternal  reign  of  Christ,  who  is  proclaimed,  loved, 
and  adored,  and  whose  kingdom  is  extending  over  all  the  earth  !  "     Napoleon. 

12 — 14.  accused,  either  of  blasphemy  or  rebellion,  prob.  both,  nothing,* 
He  had  answered  already,  both  them  and  the  governor,  then  .  .  Pilate,  an- 
other private  interrogation.  The  accusers  remaining  outside  the  hall ;  /  Pilate  going 
and  returning,  many  things,  not  only  distinct  charges,  but  statements  of  false 
witnesses,  marvelled,  he  had  been  accustomed  to  see  persons  accused  of  small 
oflences  anxious  to  exculpate  themselves,  here  was  one  in  peril  of  his  life — silent.  It 
was  at  this  point  that  Pilate  sent  Jesus  to  Herod. » 

Silence  of  Jesus  befoi-e  His  accusers. — I.  A  fulfilment  of  prophecy ;  H.  A  worthy 
reply  to  slanderous  and  malicious  accusations;  HI.  A  contrast  to  the  frantic  appeals 
for  mercy,  and  vehement  protestations  of  innocence,  and  prevaricating  extenuations 
of  the  ordinary  criminal;  IV.  A  solemn  prelude  to  the  loud  voice  of  Jesus — the  ever- 
lasting Gospel — now  sounding  through  the  world.  He  was  silent  then  that  He  might 
speak  now.  The  thi-eefold  silence  of  Christ  a  testimony :  I.  To  the  eternal  dis- 
course of  His  life ;  II.  To  the  weakness  of  His  enemies'  replies ;  III.  To  His  certainty 
of  a  diflerent  judgment  from  God.     Lange. 

A  time  to  be  silent. — Most  men  speak  when  they  do  not  know  how  to  be  silent. 
Seldom  do  you  see  any  one  silent,  when  to  speak  is  of  no  profit.  He  is  wise  who 
knows  when  to  hold  his  peace.  Tie  your  tongue,  lest  it  be  wanton  and  luxuriate; 
keep  it  within  the  banks;  a  rapidly  flowing  river  soon  collects  mud.     Ambrose. 

15 — 18.  wont,*  an  old  custom,  prob.  a  remembrance  of  their  deliverance 
from  Egypt.  The  liberation  of  prisoners  on  an  occas.  of  rejoicing  still  frequent. 
prisoner,  and  manifestly  notorious  criminal  was  selected,  notable,  on  ace.  of 
his  crimes,  gathered,  Jesus  having  been  sent  back  fr.  Herod  to  Pilate.  It  was 
prob.  betw.  seven  and  eight  o'clock,  a.m.  release,  set  free  fr.  punishment. 
knew  .  .  envy,  Pilate,  a  shrewd  man,  saw  through  their  motives,  deliv- 
ered, not  to  be  tried  and  perh.  acquitted,  but  to  be  put  to  death. 

Not  Christ,  but  Barabbas. — I.  The  world  will  love  its  own ;  II.  The  world's  in- 
consistency in  believing  Christ  to  be  the  greater  offender,  and  yet  liberating  the 
less.  The  greater  the  criminal  the  more  emphatic  the  symbol;  HI.  Barabbas  liber- 
ated, an  ill.  of  Christ's  work  to  save  even  the  worst;  IV.  Christ's  condemnation  ill. 
the  need  of  His  death  to  save  the  worst.     But  for  it,  Barabbas  had  been  crucified. 

Jesus  Christ,  and  Jesus  Barabbas. — The  name  5ara66as  signifies  "Son  of  the 
Father."  According  to  some  of  the  MSS.  and  translations,  the  reading  of  the  pas- 
sage should  be,  "  Whom  will  ye  that  I  release  unto  3'ou?  Jesus  Barabbas,  or  Jesus 
which  is  called  Christ? "  The  two,  presented  by  Pilate  for  selection  to  the  nation, 
bore  the  name  of  Jesus.     The  one  was  Jesus,  who  called  himself  Bar-Abbas — the 


Chap,  xxvii.  19 — 23. 


MATTHEW. 


163 


Son  of  the  Father,  thus  expressly  claiming  Divine  authority — the  other  Jesus,  who 
was  called  Christ.  From  Luke  xxiii.  19,  we  gather  that  Jesus  Barabbas  was  one  of 
those  pretenders  to  the  Messianic  dignity,  who  sought  to  realize  the  Jewish  ideal  by 
an  armed  rising  against  the  Roman  power.  According  to  the  accusation  of  the 
priests,  Jesus  the  Christ  was  guilty  of  the  same  opposition  to  Ctesar,  though  not  in 
the  same  manner,  as  Jesus  Bar-Abbas.  From  personal  examination  of  the  Christ, 
Pilate  knew  this  charge  to  be  untrue ;  and  so  he  placed  the  two  in  mockery  before 
the  people,  the  Messiah  of  an  invisible  kingdom,  for  which  His  servants  would  not 
fight,  and  the  Messiah  of  an  earthly  kingdom,  who  had  been  taken  red-handed  in 
sedition  and  murder.  By  one  of  those  curious  coincidences,  so  frequent  and  strik- 
ing, they  stood  now  side  by  side,  of  the  same  name,  of  the  same  claim ; — the  carica- 
ture by  the  side  of  the  reality,  Jesus  the  pretended,  and  Jesus  the  rea^  Bar- Abbas, 
the  Messiah  of  Jewish  ideas  and  hopes,  and  the  Messiah  of  God's  appointment;  the 
one  attempting  to  realize  the  picture  of  the  Messiah,  as  drawn  by  the  tempter  in  the 
\\  ilderness,  but  rejected  by  the  world,  the  other  fulfilling  the  prophetic  Scriptures. 

19.  set  .  .  seat,  see  on  Jo.  xix.  13.  wife,  in  spite  of  endeavors  to 
check  the  practice,  procurators  took  their  wives  with  them  into  their  provinces. 
dream,"  it  was  early  morn.  She  had  just  awaked,  and  heard  that  the  trial  of  that 
"just  man  "  was  then  proceeding.  "This  may  have  been  occas.  by  what  she  had 
heard  of  the  character  of  Jesus,  and  by  what  she  knew  of  her  husband's  character." 
Note  that  P.  calls  WimJKst  in  v.  24,  perh.  in  ref.  to  her  words. 

The  dream  of  Pilale\s  wife. — It  develops  a  few  facts  in  man's  spiritual  hist,  that 
can  never  be  too  seriously  pondered :  I.  The  capacity  of  the  soul  for  involuntary 
action — a  dream  implies  this.  II.  The  susceptibility  of  the  soul  to  spiritual  impres- 
sions,   in.  The  tendency  of  the  soul,  when  morally  excited,  to  rectitude.     Homilist. 

The  warning  word  to  he  welcomed. — If — to  use  one  of  Dr.  Payson's  illustrations 
— you  should  see  at  this  moment  an  almost  invisible  thread  coming  down  from 
heaven  and  attaching  itself  to  you,  and  knew  it  came  from  God,  what  would  you  do  ? 
Would  you  dare  to  thrust  it  away  ?  Now,  this  word  of  appeal  is  like  such  a  thread. 
It  is  weak  and  frail,  and  j'ou  can  easily  brush  it  away.  But  will  you?  No!  Welcome 
it,  and  it  will  enlarge  and  strengthen  itself  until  it  becomes  a  golden  thread  to 
bind  you  to  that  just  Man — the  Saviour — and  to  bind  you  forever.  G.  T.  Coster. 
Warnings  in  dreams. — It  is  said  that  St.  Cyprian,  in  a  dream,  heard  the  proconsul 
give  order  that  he  should  be  beheaded,  and  that  the  clerk  of  the  court  made  this 
known  to  Cyprian;  when  he  desired  a  delay  of  the  execution,  that  he  might  set  his 
house  in  order,  which  was  granted.  The  dream  was  fulfilled  in  all  its  particulars. 
Twelve  months  after  it,  his  head  was  struck  ofT. 

ao — 23.  priests    .     .    elders.  His  most  inveterate  foes,     persuaded,  so 

they  had  to  iiersuade  I  multitude,  clamoring  for  their  accus.  privilege,*  and 
perh.  ignorant  of  Pilate's  proposal.  Barabbas,"  vvho  may  have  survived  a  long 
time  as  a  memorial  of  the  hist,  of  Jesus,  what  evil,  Pilate  having  to  answer  to  his 
masters,  cried  .  .  more,'^  demanding  the  punishment,  but  not  stating  the 
crime. 

Christ  at  Pilate's  tribunal. — I.  The  nature  of  the  accusation ;  II.  The  bearing  of 
the  prisoner;  III.  The  character  of  His  accusers ;  IV.  The  strange  message  of  Pilate's 
wife ;  V.  The  conduct  of  Pilate  throughout.     Tliomas. 

Clirist  before  Pilate — Munkaczy's  picture. — The  scene  is  in  the  open  court  before 
the  governor's  palace.  At  one  end  of  the  court,  on  a  raised  bench,  and  dressed  in 
a  white  toga,  Pilate  sits.  On  his  right,  standing  on  one  of  the  seats,  and  with  his 
back  against  the  wall,  is  a  Scribe,  whose  countenance  is  expressive  of  uttermost 
contempt;  and  just  in  front  of  this  haughty  fellow  are  some  Pharisees,  one  of  whom 
is  on  his  feet,  and  passionately  urging  that  Jesus  should  be  put  to  death.  Beyond 
him  stands  the  Christ,  in  a  robe  of  seamless  white,  and  with  His  wrists  firmly  bound ; 
while  behind,  kept  in  place  by  a  Roman  soldier,  standing  with  his  back  to  the  spec- 
tator, and  making  a  barricade  with  his  spear,  which  he  holds  horizontally,  is  a  motley 
group  of  on-lookers,  not  unlike  that  which  we  may  see  any  day  in  one  of  our  criminal 
courts.  Of  these,  one  more  furious  than  the  rest  is  wildly  gesticulating,  and  crying, 
as  we  may  judge  from  his  whole  attitude,  "Crucify  Him  !  crucify  Him  !  "  There  is 
but  one  really  compassionate  face  in  the  crowd,  and  that  is  the  face  of  a  woman 
who,  with  an  infant  in  her  arms,  most  fitly  represents  those  gentle  daughters  of 
Jerusalem  who  followed  Jesus  to  Calvary  with  tears.  But  as  you  sit  a  while  and 
look  on,  you  gradually  lose  all  consciousness  of  the  presence  of  the  mere  on-lookers, 
and  find  your  interest  concentrated  on  these  two  white-robed  ones,  as  if  they  were 


when  a  storm  Is 
near,  has  been 
made  famous  by 
Sir  Walter  Scott 
In  Anne  of  Geier- 
stein.  The  report 
of  Pilate  to  Tibe- 
rius on  the  death 
of  Christ, and  the 
other  documents 
entitled  Acta  Pi- 
lati,  have  as  little 
connection  with 
him  as  the  Swiss 
mountain." 
Smith's    Un,  Hist, 


Pilate's 
wife's  dreata 

a  Ma.  il.  12;  Job 
xxxiil.  14 — 16. 
Pilate's  wife 
"called  Procla,  by 
tradition  canon- 
ized In  the  Gre- 
cian  Church." 
Meyer. 

"Dreams  alarm 
me  that  portray 
my  real  misfor- 
tunes, and  my 
waking  senses 
are  ever  alive  to 
my  sorrows." 
Ovid, 


popnlar 
demand  for 
crucifixion 
of  Jesus 


b  Mk.  XV.  8. 
cAc.  Hi.  14. 
d    Lu.   xxill.  18; 
Jo.  x>7lli.  40. 


"They  saved  the 
murderer  and 
slew  the  Sav- 
iour." 


"Malice  Is  a 
subtle  and  de- 
ceitful engine  to 
work  mischief." 
Cica-o. 


"Is  It  to  be  be- 
lieved or  told, 
th.  there  is  such 
malice  in  men  as 
to  rejoice  in  mis- 
fortunes, and 
from  another's 
woes  to  draw  de- 
light?"    Terence. 


164 


MATTHEW. 


Chap,  xxvii.  24— 87. 


Pilate  yields, 
protesting 
his  own 
innocence 

a  De.  xxl.  6—9. 
"It  is  the  com- 
mon expedient  of 
weakness  to  sti- 
fle conscience  by 
throwing  the 
blame  on  oth- 
ers."    Conder. 


b    Ma.    xxvii.  4; 
Ac.  xvlii.  15. 
c   De.  xxviii.  18; 
Ps.  Ixix.  24 ;  clx. 
17. 

"  Pilate  thought, 
possibly,  by  this 
avowal  of  his  res- 
olution to  have 
no  hand  in  the 
death  of  Christ, 
to  have  terrified 
the  populace ;  for 
one  of  his  under- 
standing and 
education  could 
not  but  be  sen- 
sible that  all  the 
water  in  the  uni- 
verse  was  not 
able  to  wash 
away  the  guilt  of 
a  n  unrighteous 
sentence."  Dodd. 


the  sentence 

d  Jo.  xlx.  1 — i; 
Lu.  xxiii.  16,  22  ; 
Mk.  X.  34. 
e  Phil.  1.  13. 
/  Mk.  XV.  16. 
g  Jo.  xviii.  28. 
"  The  ofBce  of 
Procurator  was 
chiefly  financial. 
Under  the  Em- 
pire, the  Procu- 
rators were  in- 
trusted,  in 
Caesar's  p  r  o- 
vlnces,  with  the 
functions  dis- 
charged by  the 
QuaBstor  In  those 
of  the  Senate. 
Where  a  country 
was  annexed  to 
another  pro- 
vince, as  Judaea 
was  to  Syria,  the 
general  f  u  n  c- 
tlons  of  govern- 
ment fell  under 
the  Procurator. 
Such  was  the 
oCttce  held  by 
Pontius  Pilate." 
Smith's  Un.  Hist. 
HI.  179. 


the  only  figures  before  you.  The  pose  of  the  Christ  is  admirable.  It  is  repose  blended 
with  dignity ;  self-possession  rising  into  majesty.  There  is  no  agitation  or  confusion ; 
no  fear  or  misgiving;  but,  instead,  the  calm  nobleness  of  Him  Who  has  just  been 
saying,  "Thou  couldst  have  no  power  at  all  against  Me,  except  it  were  given  thee 
from  above."     W.  M.  Taylor. 

24,25.  prevail  nothing',  Christ's  death  was  a  foregone  conclusion,  tumult 
.  .  made,  provoked  by  the  priests,  favored  by  popular  clamor,  and  increased  by 
his  delay,  washed  .  .  hands,  appealing  to  the  Jews  by  a  custom  of  their 
own."  I  .  ,  innocent,  he  -permitted  what  he  might  have  prevented,  see 
.  .  it,  the  formula  of  rejection.*  us  .  .  children, ■=  they  take  the  guilt  upon 
themselves,  v/ithout  releasing  Pilate  fr.  it.  It  is  poss.  in  a  single  instant  to  incur  a 
guilt,  wh.  not  a  life-time,  not  eternity  itself  can  purge  away.  And  some  men  hesitate 
much  less  than  Pilate.     Bengel. 

Personal  responsibility  iniwelcome  to  the  wicked. — I.  Proof  of  this  found  in 
practices  to  wh.  men  resort  to  keep  their  consciences  quiet:  1.  Ready  attempt  to 
criminate  others;  2.  Excusing  self,  bee.  another  happens  to  stand  nearer  to  the 
final  issue  of  the  sin ;  3.  Frequent  ref.  of  wickedness  to  a  Divine  constitution.  II. 
Avoiding  of  personal  responsibility  is  impossible:  1.  Fr.  integrity  of  Divine  gov- 
ernment; 2.  immutable  law  of  conscience ;  3.  Wrong  acts  leave  impressions  on  the 
wrongdoer.     Hickok. 

Pilate^s  fear. — The  vision  of  the  implacable  Tiberius  in  the  background  clenched 
the  argument  for  Pilate.  It  is  the  curse  of  despotism  that  it  makes  fear  stronger  than 
justice.  Carr. — Fearful  imprecation.  "  HSs  blood  be  on  us,"  etc. — The  Lord  hath  been 
most  exact  in  answering  this  cry,  even  in  the  very  place  where  they  made  it.  The  his- 
tory of  the  Jews  reports  that,  about  thirty-eight  years  after  this  dreadful  curse  upon 
themselves,  Herod  called  the  Jews  together,  and  demanded  a  sum  of  money  of 
them  for  making  a  watercourse,  which  they  refusing  to  give,  he  sent  for  soldiers  to 
come  secretly  armed,  who  slew  great  multitudes  of  them  in  that  place,  where  they 
cried,  "Let  His  blood  be  upon  us,"  etc.  And  when  Jerusalem  was  taken  by  Ves- 
pasian, the  blood  of  Christ  was  ])oured  upon  the  heads  of  many  hundred  thousands, 
who  were  slain  by  fire  and  sword,  famine  and  pestilence,  besides  more  than  seven 
thousand  of  them  who  were  led  captive. 

26,27.     sconrgeA,^  lit.  "having  scourged."    common  hall,  palace,"  prae- 

torium,-''  called  also  "hall  of  judgment," »  head-quarters  of  Rom.  military  gov. 
Usually  one  of  best  buildings  was  selected.  This  of  Pilate  was  the  palace  of  Herod, 
or  citadel  of  Antonia,  nr.  tlie  temple,  whole  band,  "  This  was  the  climax  of  our 
Saviour's  abandonment  to  the  sin-burdened  heathen." 

Scourging  of  Jesus. — I.  Who?  The  glorious  body,  the  pure  soul,  the  Divine 
spirit.  II.  By  whom?  By  barbarism — barbarous,  nameless  soldiers;  by  worldly 
culture,  civil  power;  by  sin — of  the  world  and  all  sinners. 

Alleged  sentence  of  Jesus. — "Sentence  pronounced  by  Pontius  Pilate,  intendant 
of  the  Lower  Province  of  Galilee,  that  Jesus  of  Nazareth  shall  sufler  death  by  the 
cross.  In  the  seventeenth  year  of  the  reign  of  the  Emperor  Tiberius,  and  on  the 
twenty-fourth  day  of  the  month  of  March,  in  the  most  holy  city  of  Jerusalem,  during 
the  pontificate  of  Annas  and  Caiaphas,  Pontius  Pilate,  intendant  of  the  Province  of 
Lower  Galilee,  sitting  to  judgment  in  the  presidential  seat  of  the  prastor,  sentences 
Jesus  of  Nazareth  to  death  on  a  cross  between  robbers,  as  the  numerous  and  notori- 
ous testimonies  of  the  people  prove:  1.  Jesus  is  a  misleader;  2.  He  has  excited 
the  people  to  sedition ;  3.  He  is  an  enemy  to  the  laws ;  4.  He  calls  Himself  the  Son 
of  God;  5.  He  calls  Himself  falsely  the  King  of  Israel;  6.  He  went  into  the  temple 
followed  by  a  multitude  carrying  palms  in  their  hands.  Orders  from  tlie  first  cen- 
turion, Quirilis  Cornelius,  to  bring  him  to  the  place  of  execution.  Forbids  all  per- 
sons, rich  or  poor,  to  prevent  the  execution  of  Jesus.  The  witnesses  who  have 
signed  the  execution  of  Jesus  are:  1.  Daniel  Robani,  Pharisee;  2.  John  Zoraba- 
bel;  3.  Raphael  Robani;  4.  Capet.  Jesus  to  be  taken  out  of  Jerusalem  through 
the  Gate  of  Tournes."  This  sentence  is  engraved  on  a  plate  of  brass  in  the  Hebrew 
language,  and  on  its  sides  are  the  following  words:  "A  similar  plate  has  been  sent 
to  each  tribe."  It  was  discovered  in  the  year  1280,  in  the  city  of  Aquilla,  in  the 
kingdom  of  Naples.  [This  document  is  inserted  here  for  the  interest  some  may 
have  in  seeing  it,  though  it  is  entirely  without  historical  authority  or  value. 
Q.  M.  A.\ 


chap. 


cvii.  a8— 34. 


MATTHEW. 


165 


28 — 30.  scarlet  robe,"  mocking  His  kingship.  ' '  The  brutal  fellows  resolved 
to  have  some  savage  sport  with  their  Jewish  prisoner."  crown  .  .  thorns, 
prob.  the  cappares  spinosoe,  or  the  Arab,  nabk.,  "it  was  very  suitable  for  their 
purpose,  as  it  has  many  sharp  thorns  wh.  inflict  painful  wounds;  and  its  flexible, 
pliant,  and  round  branches  might  be  easily  plaited  in  the  form  of  a  crown."  reed 
.  .  hand,  for  a  sceptre,  mocked,  "treated  Jesus  as  a  man  of  unsettled  intel- 
lect, who  imagined  Himself  a  king."  king"  .  .  Jews,  Rom.  soldiers  insulting 
the  Jews  as  well  as  Jesus,     spit,*  in  contempt. 

TJie  thorn  crown. — I.  See  what  that  age  must  have  sunk  to.  We  test  forces 
in  depravity  by  their  resistance  of  good.  H.  See  what  a  limited  power  Christ's 
enemies  have.  They  can  put  thorns  on  His  head,  but  none  on  His  heart.  How 
calm  in  all  His  sorrow.  HI.  See  what  suffering  love  can  do.  IV.  See  what  is 
THE  SIN  OF  the  WORLD  TO-DAY.  OuT  rebellion  is  a  crown  of  thorns  on  his  heart.  V. 
See  the  altered  verdict  of  the  ages.  The  crown  was  then  a  mockery,  now  a  royal 
symbol.  What  a  contrast  we  have  in  the  glorious  vision  of  the  Apocalyi:)se,  "On 
His  head  were  many  crowns."     W.  M.  Slatham. 

Tlie  crown  of  thorns. — When  John  Huss,  the  Bohemian  martyr,  was  brought  out 
to  be  burnt,  they  put  on  his  head  the  triple  crown  of  paper,  with  painted  devils  on  it. 
On  seeing  it,  he  said,  "  My  Lord  Jesus  Christ,  for  my  sake,  wore  a  crown  of  thorns; 
why  should  not  I  then,  for  His  sake,  wear  this  light  crown,  be  it  ever  so  ignominious  ? 
Truly,  I  will  do  it,  and  that  willingly."  When  it  was  set  upon  his  head,  the  bishops 
said,  "Now  we  commit  thy  soul  to  the  devil."  "But  I,"  said  Huss,  lifting  up  his 
eyes  towards  heaven,  "  do  commit  my  spirit  into  Thy  hands,  O  Lord  Jesus  Christ;  to 
Thee  I  commend  my  spirit,  which  Thou  hast  redeemed." 

31 — 33.  robe  ojGF,  wh.  having  served  its  turn  became  their  perquisite,  came 
out,  of  Jerusalem."  Cyrene,''  city  of  Libya.  Jews  from  C.  numerous  in  Jerusa- 
lem, hence  they  had  a  synagogue  there.'  Some  early  Christian  teachers  natives  of 
C.f  bear  .  .  cross,  Jesus,  Himself,  first  bore  it;ff  but  His  bodily  strength 
may  have  given  way.  "As  the  whole  cross,  or  even  the  upright  beam,  would  be 
too  heavy  for  one  person  to  carry,  it  is  supposed  that  the  criminal  carried  the  cross- 
beam; or,  as  some  suppose,  a  smaller  cross,  as  an  emblem  of  His  punishment." '' 
Golgotba,  fi".  Heb.  gulgoleth  =  a  skull.  Perhaps  a  rounded  hill  resembling  in 
form  the  top  of  the  human  head,  (for  Calvary,  see  Luke).* 

CJirist  treated  as  the  slave  of  mankind. — I.  By  the  Jews,  estimated  at  a  slave's 
price;  H.  By  the  Gentiles,  executed  like  a  slave.  Robe  of  mock  royalty. — The  view 
of  Christ  clothed  in  shame,  the  cure  for  all  the  vanity  and  pride  of  the  world.  The 
brightness  of  heaven,  with  which  Chiust  emerges  from  all  this  world's  scorn.  Christ 
the  true  King,  in  the  realm  of  suft'ering.     So  perfected  as  the  King  of  glory. 

Tlie  cross  a  gladsome  burden. — Mr.  Simeon,  of  Cambridge,  said  to  a  friend: — 
"Many  years  ago,  when  I  was  an  object  of  much  contempt  and  derision  in  this  univer- 
sity, I  strolled  forth  one  day,  buffeted  and  afflicted,  with  my  little  Testament  in  my 
hand.  I  prayed  earnestly  to  my  God,  that  He  would  comfort  me  with  some  cordial 
from  His  word,  and  that,  on  opening  the  Book  I  might  find  some  text  which  should 
sustain  me.  The  first  text  which  caught  my  eye  was  this :  '  They  found  a  man  of 
Cyrene,  Simon  by  name;  him  they  compelled  to  bear  His  cross.'  You  know  Simon 
is  the  same  name  as  Simeon.  What  a  world  of  instruction  was  here — what  a  blessed 
hint  for  my  encouragement !  To  have  the  cross  laid  upon  me,  that  I  might  bear  it 
after  Jesus — what  a  privilege  !  It  was  enough.  Now  I  could  leap  and  sing  for  joy 
as  one  whom  Jesus  was  honoring  with  a  participation  in  His  sufl"erings." 

34.  vinegar,-'  "cheap  poor  wine  wh.,  mixed  with  water,  constituted  a  common 
drink,  esp.  for  the  poorer  classes  and  soldiers."*  gall,  =  anything  bitter,  and 
"myrrh,"' as  a  soporific  ingredient.  "Mingled  with  myrrh  or  bitter  herbs,  it  was 
given  to  persons  ab.  to  be  executed  in  order  to  stupefy  them."  not  drink,  at  this 
time.™    He  tasted  death  to  the  full ;  and  would  retain  His  faculties  undisturbed. 

The  honors  prepared  by  Israel  for  their  King. — I.  Procession  of  honor — bend- 
ing beneath  weight  of  cross ;  II.  Wine  of  honor — vinegar  and  gall ;  III.  Guard  of 
honor — gambling  over  the  booty,  His  clothes;  lY.  Seat  of  honor — the  cross. 
Lange. 

Vinegar  to  drink. — A  poor,  but  pious  man  in  a  workhouse,  said  to  a  visitor,  "I 
am  as  full  of  pain  as  my  poor  body  can  bear,  but  I  find  the  truth  of  the  promise, 
'As  thy  day  is,  so  shall  thy  strength  be.'  "     Then  pointing  to  an  orange  which  was 


scatlet  robe 
and  cro-wrn  of 
thorns 

aMk.  XV.  17;  Jo. 
xix.  2. 

b  Is.  1.  6;  liil.  5; 
He.  xli.  2. 
"Infamy,  thou  to 
treat  thus  ruf- 
fianly a  mute- 
struck  sorrow." 
Legend  of  Florence. 


on  the  way  to 
Golgotha 

c  He.  xill.  11—13. 
d  Mk.  XV.  21;  Lu. 
xxlil.  26. 
e  Ac.  ii.  10;  vl.  9. 
/Ac.  xl.  20;  xiil. 
1. 

g  Jo.  xix.  17. 
h  See  Kitto  on  Mk. 
XV.  21. 

Lipslus  says  th. 
the  upright 
beam  &Upes  was 
fixed  in  the 
ground  before, 
and  that  the con- 
demned person 
carried  the  trans- 
verse beam 
only. 

i  Lu.  xxlil.  33. 
"There  is  no  evi- 
dence that  the 
Golgotha  ref.  to 
by  Origen  was 
the  rock  now  in- 
cluded under  th. 
name  within  the 
church  of  the 
Sepulchre.  Cyr- 
il, who  was  elec- 
ted Bishop  of  Je- 
rusalem in  a.d. 
3  5  1,  frequently 
speaks  of  it  as 
enclosed  within 
a  building." 
Porter, 


vinegar  and 
gall  offered 

j  Ps.  Ixix.  21; 
Mk.  XV.  23;  Lu. 
xxlil.  36. 

k  Robinson's  Lex., 
see  ofo?;  also 
Jahn,  144. 

Some  wealthy 
ladies  of  Jerusa- 
lem provided 
this  stupefying 
potion  for  all 
criminals. 
I  MK.  XV.  23. 
m  Jo.  xix.  30. 


166 


MATTHEW. 


Chap,  xxvii.  35—37. 


the  cruci- 
fixion 

a  Ps.  xxli.18;  Ga. 
iii.  13;  Phi.  ii.  8; 
Col.  1.  20;  IPe.  ii. 
24. 

b  Jo.  xlx.  23,  24 ; 
cf.  Act.  Iii.  17, 
18;  siii.  29. 
cPs.  xxii.  16;  Zee. 
xli.  10;  Jo  XX.  25, 
27,  etc.  cf.  Re.  i.  7. 
"Death  shot  his 
last  arrow  at 
Christ  upon  the 
cross, and  it  went 
straight  through 
the  heart,  and 
fixed  upon  the 
cross  ;  but  when 
he  tried  to  pull  it 
out,  he  left  the 
sting  hehind." 
Evans. 


the  Rotnati 
guard 

d  Jo.  xlx.  23. 

b  Conder ;  see 
Stroud  on  the 
Death  of  Christ,  34, 
47. 

"  The  garments 
of  righteousness 
do  not  require  to 
be  divided,  evei-y 
one  em  ploys 
them  whole,  and 
all  together." 
Luther. 

"Christ's  pover- 
ty our  wealth ; 
His  nakedness 
our  covering." 
Hedinger. 

Nothing  but  the 
cross  of  Christ 
can  set  other 
crosses  straight. 
Mylne 


the  accu- 
sation 

/Jo.  xlx.  19,  q.v. 
(J  Mk.  XV.  26. 
h  Lu.  xxlll.  38. 
t  Jo.  xlx.  19. 
j  Jo.  xlx.  20—22. 
"The     three 
tongues     that 
were     written 
upon  the  Cross— 
Crreek, Latin,  and 
Hebrew — to    wit- 
ness Christ  to  be 
the  King  of  the 
Jews,  do  each  of 
them     In     their 
several  idioms 
avouch  this  sin- 


near  his  bed,  he  said, — "I,  a  poor  man,  have  an  orange  to  refresh  me;  while  my 
Saviour  had  only  vinegar  mixed  with  gall  to  quench  His  thirst." 

35.  crucified,"  (at  9  a.m.  ;  see  Mk.)  So  infamous  and  cruel  a  punishment  was 
not  allowed  to  be  inflicted  on  Roman  citizens;  reserved  for  slaves,  vanquished 
rebels,  to  strike  teiTor.  "  Thus  Darius  crucified  3,000  captives  on  taking  Babylon; 
Alexander  2,000  on  taking  Tyre;  "  and  the  Roms.  such  a  multitude  of  Jews  under 
tlie  city  walls,  during  the  siege  of  Jerusalem,  "that  there  was  neither  space  enough 
for  the  crosses,  nor  crosses  enough  for  the  bodies."  Josephus.  garments,  per- 
quisites of  the  executioners,     cast  lots,  this  for  the  coat  alone.'' 

Our  LorcVs  bequests, — I.  The  visible  inheritance — a  booty  of  Gentile  soldiers, 
an  inheritance  for  wh.  they  gamble,  cast  lots,  and  squander  their  time.  II. 
The  spiritual  inheritance — His  righteousness,  His  peace,  His  Word,  and  sacra- 
ment. 

"  The  death  of  the  cross. — Arrived  at  the  place  of  execu.  the  condemned  were 
stripped  and  fastened  to  the  c,  wh.  was  usually  of  the  form  familiar  to  us  under  the 
name  of  the  Rom.  c. ;  but  not  nearly  so  high  as  is  com.  represented.  The  feet  of 
the  sufferer  were  only  a  foot  or  two  above  the  ground — a  fact  of  some  weight,  as 
showing  that  Jesus  suffered  in  the  midst  of  His  persecutors,  and  not  looking  down 
fr.  above  their  heads.  The  body  was  either  nailed  or  bound  by  cords  to  the  c,  or 
in  both  ways.  Our  Lord  was  nailed,  both  by  the  hands  and  feet,  as  the  prophets 
had  foretold;"  a  method  more  exquisitely  painful  at  first,  though  tending  to  shorten 
the  torture.  "When  the  c.  was  already  standing,  the  sufferer  was  raised  up  and  affixed 
to  it ;  but  otherwise  as  in  our  Saviour's  case,  He  was  fastened  to  it  as  it  lay  upon 
the  ground,  and  the  shock  when  it  was  dropped  into  the  hole  or  socket  must  have 
been  terrible."    Smith's  N.  T.  Hist. 

36.  sitting  down,  as  used  to  such  matters,  to  cast  lots,  etc.,  the  tumultuous 
crowd  around,  they,  the  four  soldiers."*  watched,  to  prevent  a  rescue,  and  car- 
ry out  the  sentence,  there,  "  crucifixion  was  com.  a  very  prolonged  torture,  the 
sufferers  lingering  for  thirty-six  to  forty-eight  hours,  and  in  some  cases  three  or  four 
daj',  or  even  longer.  Death  at  length  ensued,  not  fr.  loss  of  blood,  but  fr.  ex- 
haustion, fever,  thirst,  and  the  inflammation  and  mortification  of  the  wounds." 

TJie  blind  umtchers  at  the  cross. — I.  How  ignorant  men  are  of  the  real  meaning 
and  outcome  of  what  they  do.  No  man  knows  the  real  meaning,  the  possible  issue 
and  outcome  of  a  great  deal  in  our  lives.  II.  Responsibility  is  limited  by  knowl- 
edge. These  men  were  ignorant  of  what  they  were  doing,  and  therefore  guiltless. 
God  weighs,  not  counts,  our  actions.  It  is  possible  to  look  at  Christ  on  the  cross 
and  see  nothing.  For  half  a  day  there  these  soldiers  sat,  and  it  was  only  a  dying 
Jew  they  saw.     Maclaren. 

Heathen  testimony  to  the  fact  of  the  crucifixion. — Some  of  the  early  heathen 
writers  mention  the  crucifixion  of  Christ.  Thus,  Lucian,  who  flourished  about  a.d. 
175,  and  ridiculed  the  Christians,  says:  "  They  still  worship  that  great  man  who  was 
crucified  in  Palestine  because  he  introduced  into  the  world  this  new  religion." 
{Peregrinus,  Sec.  11).  Still  earlier,  Tacitus,  the  Roman  historian,  who  was  born  a.d. 
61  or  62,  when  reporting  Nero's  persecution  of  the  Christians,  saj^s:  "  They  had  their 
denomination  from  Christ,  who  in  the  reign  of  Tiberius  was  put  to  death  as  a  crim- 
inal by  the  procurator  Pontius  Pilate"  (Annals,  Bk.  15,  ch.  44). 

37.  accusation,  ace.  to  custom  it  was  usually  graven  on  a  metal  plate,  with 
black  characters  on  a  white  ground.  "This  cust.  gave  Pilate  another  opportunity  of 
mortifying  the  Jews,  while  bearing  unconscious  witness  of  the  truth."  written, 
without  ambiguity  in  three  languages,-''  wh.  may  ace.  for  the  dif.  wording  in  the  four 
Gospels.  "It  may,  therefore,  be  conjectured  that  Mark's  »  ace.  corresp.  with  the  Lat.; 
Luke's'*  with  the  Gk.;  and  that  of  John,*  who  was  an  eye-witness,  standing  close  to 
the  cross,  with  the  Heb.;  while  Matthew  gives  the  general  tenor  of  the  three,  king 
.     .    Jews,  Pilate's  shaft  struck  home. 

The  accusation.— 1.  Published  in  three  languages — Gk.,  language  of  art  and 
learning;  Lat.,  of  power  and  conquest;  Heb.,  of  the  covenant  race:  two  of  the  three 
representative  tongues  now  proclaim  His  praise.  Speech  of  nations  most  renowned 
for  art,  power,  etc.,  loud  in  His  praise.  II.  Written  in  scorn,  it  is  becoming  the 
world's  rallying  cry. 

Sufferings  of  crucifixion. — Of  all  the  devices  of  cruel  imaginations,  crucifixion  is 
the  masterpiece.     Other  pains  are  sharper  for  a  time,  but  none  are  at  once  so  agon- 


Chap,  xxvii.    38—44. 


MATTHEW. 


16t 


izing  and  so  long.  The  process  of  nailing  was  exquisite  torment,  and  yet  worse  in 
what  ensued  than  in  the  actual  infliction.  The  spikes  rankled,  the  wounds  inflamed, 
the  local  injury  produced  a  general  fever,  the  fever  a  most  intolerable  thirst;  but  the 
misery  of  miseries  to  the  sufterer  was,  while  racked  with  agony,  to  be  fastened  in  a 
position  which  did  not  permit  him  even  to  writhe.  Every  attempt  to  relieve  the 
muscles,  every  instinctive  movement  of  anguish,  only  served  to  drag  the  lacerated 
flesh  and  wake  up  new  and  acuter  pangs;  and  this  torture,  which  must  have  been 
continually  aggravated  until  advancing  death  began  to  lay  it  to  sleep,  lasted  on  an 
average  two  or  three  days,     Timbs. 

38 — 40.  thieves,"  robbers,  highwaymen,  of  wh.  there  were  at  that  time 
many  in  Judaea,  with  Him,  thus  classing  Him  with  the  vilest,  passed  by,*  not 
even  deigning  to  stop,  wagging  .  .  heads,*'  malicious  triumph.''  save 
thyself,  to  save  them  He  submitted  to  all  this,  and  did  not  come  down,  if  .  . 
Son  .  .  God,  like  their  father,  the  devil,  whose  works  they  do,  they  dispute 
His  Divinity. •=  come  .  .  cross,  oft.  well  for  men  that  their  wishes  are  not 
granted. 

TJie  scoffing  wayfarers. — "Passers-by,"  representative  men.  I.  Reason  of 
their  conduct:  1.  Christ  was  unpopular — they  went  with  the  stream;  2.  It  grati- 
fied their  vanity — we  are  wise,  open-eyed  men ;  3.  They  felt  the  bitterest  hatred — 
practical  Christianity  alwaj's  repulsive.  H.  The  heinousness  of  their  conduct:  1. 
They  misrepresented  His  words;  2.  They  derided  His  claims;  3.  They  jested  at  His 
agonies.     Steins  and  Twigs. 

Ungenerous  revilings. — "It  was  the  basest  of  the  populace,  in  Gibbon's  words, 
that  so  inhumanly  exiilted  in  tortm-ing  the  unfortunate  Emperor  Andronicus,  rejoic- 
ing to  trample  on  the  fallen  majesty  of  their  prince.  In  that  long  and  painful 
agony,  his  last,  'Lord,  havepily  upon  me,'  (to  heaven),  and  'Why  will  ye  bruise  a 
broken  reed? '  (with  another  address)  were  the  only  words  that  escaped  from  his 
mouth.  Even  Robespierre  condemned  the  '  senseless  brutality  '  with  which  Hebert 
had  conducted  the  proceedings  against  the  'Austrian  woman,'  and  at  a  celebrated 
'  regale '  given  by  Barere,  became  so  excited  in  talking  on  the  subject,  that  he 
broke  his  plate  at  table,  in  the  violence  of  his  gesticulation."    Jacox. 

41 — 43.  priests,  ofHcial  servants  of  the  merciful  God.  mocking,-''  was  there 
no  word  of  comfort  that  such  men  might  speak?  saved  others,  spoken  ironically, 
truer  than  they  intended.^  himself  .  .  save,  what  was  there  of  Himself 
that  needed  saving,  that  that  death  did  not  save  ?  come  down,  this  He  might 
have  done.  But  where  would  our  salvation  have  been?  believe,  yet  He  did  a 
greater  thing,  even  rose  fr.  the  dead,  and  they  believed  not.*  trusted'  .  . 
God,  also  ironical,  but  an  unconscious  truth.  In  consequence  of  this  trust  He  was 
willing  to  die..'' 

Priestly  scoffers. — Observe:  I.  What  they  fearlessly  imperilled — i.e..  their  repu- 
tation for  dignity  and  sanctity :  1.  As  men  —  mocking  is  child's  play;  2.  As  rulers 
— partisan  judges ;  3.  As  ministers  of  religion — sin  should  evoke  sorrow,  and  griej 
sympathy.  II.  What  they  unintentionally  attested:  1.  He  saved  others;  2,  He 
trusted  la  God;  3.  He  said,  "I  am  the  Son  of  God." 

When  scorn  and  hate,  and  bitter  envious  pride, 
Hurl'd  all  their  darts  against  the  Crucified, 
Found  they  no  fault  but  this  in  Him,  so  tried  ? 
"  He  saved  others  I  " 

Those  hands,  thousands  their  healing  touches  knew; 
On  wither'd  limbs  they  foil  like  heavenly  dew; 
The  dead  have  felt  theni,  and  have  lived  anew  ; 
"  He  saved  others !  " 

So  many  fetter'd  hearts  thy  touch  hath  freed, 
Physician!  and  thy  wounds  unstanch'd  must  bleed; 
Hast  thou  no  balm  for  this  thy  sorest  need  ? 
"  He  saved  others !  " 

Lord !  and  one  sign  from  thee  could  rend  the  sky, 
One  word  from  thee  and  low  those  mockers  lie  ; 
Thou  mak'st  no  movement,  utterest  no  cry. 
And  savest  us. 

44.  thieves,*  both,  at  first,  reviled  Him.  One  was  aft.  penitent  and  reproved 
the  other.  "  Nor  are  examples  wanting  of  men  who,  while  enduring  slow  agonies, 
have  first  blasphemed,  and  aft.  been  converted."    cast    .     .    teeth,  B.  V.  "cast 


gular  axiom, that 
Christ  is  an  all- 
sufficient  Sav- 
iour; and  a  three- 
fold cord  is  not 
easily  broken. 
2".  Brooks. 


Christ 
derided 

a  Mk.  XV.  27;  Lu. 
xxiii.  32;  Jo.  xix. 
18;  cf.  Is.  liii.  12. 
See  Lowth's  Trans, 
of  Isa.  liii.  9 . 
b  Lam.  i.  12. 
c  Ps.  cix.  25. 
d  Cf.  Fa.xxii.6ff. 
e  Ma.  iv.  3—6. 

"God  most  pecu- 
liarly and  direct- 
ly hates  such  an 
arrogant  dispo- 
sition as  is  apt  to 
crow  and  insult 
over  the  failings 
and  lapses  of 
others."    South. 

"What  would  the 
nightingale  care 
it  the  toad  de- 
spised her  sing- 
ing? She  would 
still  sing  on,  and 
leave  the  cold 
toad  to  his  dank 
shadows.  And 
what  care  I  for 
the  sneers  of  men 
who  grovel  upon 
earth?  I  will  still 
sing  on  in  the 
ear  and  bosom 
of  God."   Beecher. 


"We  should 
never  strike  one 
unn  ecessary 
blow  at  a  victim 
over  whom  Pro- 
vidence holds 
the  scourge  of 
his  resentment." 
Goldsmith, 

/Jobxiiii.  9;   Ps. 

XXXV.  15,  16;   lix. 

7,8;  Is.  xxvlii.22; 

Eo.  XV.  3. 

g  Mk.  V.  41;  Lu. 

vii.  14;  Jo.  xi.  43. 

k  Ma.  xxviii.  11 — 

15. 

i  Ps.  xxii,  7,  8. 

j  Ma.  xxvl.  32, 42, 

53,54. 


fcMk.  XV.  32;Lu. 
xxiii.  39—43. 
"Bidicule  is  not 
the  test  of  truth, 
because  truth 
must  always  be 
the  test  of  ridi- 
cule." Bp.  Home. 


168 


MATTHEW. 


Chap,  xxvii.  45,  46. 


A.D.  30. 


stipettiatttral 
darkness 

a  Kitto  on  Ac.  iii. 
1. 

6  Mk.  XV.  33 ;  Lu. 
xxUi.  4A. 
c  ^?/ord,  who  ref  8. 
to  early  Fathers 
as  appealing  to 
profane  testi- 
mony for  its 
truth.  {Tertull. 
Apol.  c.  21;  Orir 
gen,  c.  CeU.  li.  33 ; 
Euseb.  in  Chrrnii- 
con.)  -'Phlegon,  a 
Kom .  astronomer 
speaking  of  this 
very  time,  testi- 
fies of  this."  Ja- 
cobus. 


Bli,  Bli,  lama 
sabachtliatii 

d  Mk.  XV.  34:  Pa. 
xxil.  1;  He.v.7.8. 
eJo.xvl.32.  See 
Dr.  Spencer' s 
"Banqueting 
House,"  60. 


" Phoolan,  an 
At  h  e  n  1  a  n  cap- 
tain, toeing  con- 
demned to  death, 
and  seeing  one 
E  n  1  p  p  u  8  con- 
demned to  the 
same  death,  but 
very  fearful,  he 
comforts  him 
with  these 
words:  'Is  it 
not  enough  to 
thee  that  thou 
art  to  die  with 
Phoolan?'  Should 
It  not  comfort  us 
in  suffering,  that 
we  die  with 
OhrlBt?  "  <S.  Coley. 


upon  hira  the  same  reproach."    Apt  scholars  of  the  priests.     Perh.  angry  bee.  their 
death  may  have  been  precipitated  by  that  of  Jesus. 

Berjiands  of  sinners  not  complied  with. — I.  Bee.  compliance  with  them  would 
defeat  the  Divine  plan  of  redemption ;  II.  Bee.  they  themselves  create  the  diffs.  wh. 
they  claim  to  have  removed;  III.  Bee.  sufT.  evidence  of  the  importance  of  religion 
has  been  already  given ;  IV.  Bee.  they  have  not  yet  improved  what  God  has  already 
done  in  their  behalf;  V.  Bee.  demands  already  acceded  to  have  not  been  improved; 
VI.  Bee.  in  the  very  act  of  making  them,  they  admit  what  justifies  their  condemna- 
tion ;  vn.  Bee.  by  them  they  lay  the  blame  of  their  continued  impenitence  on  God. 
S.  Harris. 

45.  sixth  hottf,"  noon,  darkness,*  supernatural.  No  eclipse  of  sun,  bee. 
it  was  full  moon.  "  Those  whose  belief  leads  them  to  reflect  who  was  then  sufl'ering, 
will  have  no  dif.  in  accounting  for  these  signs  of  sympathy  in  nature,  nor  in  seeing 
theirapplicability."'  land,  prob.  Judaea  only  is  meant,  ninth  hour,  three  o'clock 
P.M.     Time  of  evening  sacrifice. 

Good  Friday  and  its  lessons. — A  dark  shadow  belongs  to  the  best  of  things,  I. 
The  first  lesson  is  patience  and  perseverance.  We  must  be  patient  with  others  if 
they  do  not  at  once  find  their  way  towards  the  truth.  II.  The  darkness  of  Good 
Friday  is  a  likeness  of  the  opposition  which  each  one  of  us  will  be  called  upon  to 
face,  in  doing  his  duty.  III.  The  darkness  of  the  dismal  tragedy  of  the  crucifixion 
reminds  us  of  the  consoling  truth  that  failures  are  not  perpetual  failures.  Good 
Friday  was  outwardly  a  failure ;  the  Easter  morn  was  its  complete  success.  Dea7i 
Stanley. 

The  sun  veiled  his  brightness. — Whitefield,  preaching  to  a  crowd  that  had 
assembled  to  witness  an  execution,  observing  that  some  turned  their  heads  aside 
and  wept,  exclaimed,  "Those  tears  are  precious  and  will  be  held  in  remembrance. 
How  difi'erent  it  was  when  the  Saviour  of  mankind  was  extended  on  the  Cross!  The 
Jews,  instead  of  sympathizing  in  His  sorrows,  triumphed  in  them.  They  reviled 
Him  with  bitter  expressions,  with  words  more  bitter  than  the  gall  and  vinegar  which 
they  handed  Him  to  drink.  Not  one,  of  all  that  witnessed  His  pains,  turned  his 
head  aside,  even  in  that  last  pang.  Yes,  my  friends,  there  was  one :  that  glorious 
luminary,"  pointing  to  the  sun,  "  veiled  his  brightness,  and  travelled  on  his  course 
in  tenfold  night." 

46.  Bli  .  .  sabachthani,"^  Chaldee,  not  Heb.  words.  Evidently  the  Ps. 
was  present  in  the  thoughts  of  Christ.  These  words  "express,  I  cannot  doubt, 
mental  anguish  and  an  inward  sense  of  bereavement.  The  possibility  of  the  sense 
of  His  Father's  presence  and  favor  being  interrupted,  as  far  as  the  human  conscious- 
ness of  Jesus  was  concerned,  follows  fr.  the  fact  of  His  being  truly  and  completely 
man ;  and  is  implied  in  the  very  expression  of  comfort  wh.  that  sense  of  His  Father's 
presence  supplied." «     Conder. 

The  exceeding  bitter  cry. — ^I.  Strive  to  explain  the  difficulty  sugg.  by  it.  (See 
above.)  II.  Admire  the  great  excellency  of  it:  1.  The  depth  of  His  love  to  His 
Father;  2.  The  strength  of  His  faith— "?w?/  God.  "  III.  Draw  some  inferences  fr.  it: 
1.  The  reality  of  His  sufferings;  2.  Their  substitutionary  character.  Learn:  how 
exceedingly  bitter  must  be  the  wailing  of  lost  souls,  souls  unblessed  with  faith,  or 
hope,  or  love,  or  conscious  innocence.     Steins  and  Twigs. 

Victory  in  desertion. — Thus  the  will  of  Jesus,  in  the  very  moment  when  His  faith 
seems  about  to  yield,  is  finally  triumphant.  It  has  no  feeling  now  to  support  it,  no 
beatific  vision  to  absorb  it.  It  stands  naked  in  His  soul  and  tortured,  as  He  stood 
naked  and  scourged  before  Pilate.  The  sacrifice  ascends  in  the  cry,  "My  God." 
The  cry  comes  not  out  of  happiness,  out  of  peace,  out  of  hope.  Not  even  out  of 
suffering  comes  that  cry.  It  was  a  cry  in  desolation,  but  it  came  out  of  faith.  The 
divine  horror  of  that  moment  is  unfathomable  by  human  soul.  It  was  blackness 
of  darkness.  And  yet  He  would  believe.  Yet  He  would  hold  fast.  God  was  His 
God  yet.  "My  God  " — and  in  the  cry  came  forth  the  victory,  and  all  was  over  soon. 
Of  the  peace  that  followed  that  cry,  the  peace  of  a  perfect  soul,  large  as  the  universe, 
pure  as  light,  ardent  as  life,  victorious  for  God  and  His  brethren,  He  Himself  alone 
can  ever  know  the  breadth  and  length,  and  depth  and  height.  Oeo.  Macdonald. 
Forsaken  of  Ood.— Mr.  Job  Throgmorton,  a  puritan  divine,  who  was  described 
by  his  contemporaries  as  being  "  as  holy  and  as  choice  a  preacher  as  any  in  England," 
is  said  to  have  lived  thirty-seven  years  without  any  comfortable  assurance  as  to  his 
spiritual  condition.     When  dying,  he  addressed  the  venerable  Mr.  Dod  in  the  fol- 


Chap,  xxvii.  47—56. 


MATTHEW. 


169 


lowing  words,  "  What  will  you  say  of  him  who  is  going  out  of  the  world,  and  can 
find  no  comfort  ?  "  "  What  will  j^ou  say  of  him,"  replied  Mr.  Dod,  "who,  when  he 
was  going  out  of  the  world,  found  no  comfort,  but  cried,  '  My  God,  my  God,  why 
hast  Thou  forsaken  me?'"  This  prompt  reply  administered  consolation  to  the 
troubled  spirit  of  his  dying  friend,  who  departed  an  hour  after,  rejoicing  in  the  Lord. 

47 — 49*  some,  most  likely  of  the  soldiers,  there,  near  the  Cross,  ^lias, 
wh.  the  word  Eli  would  somewhat  resemble  to  Rom.  soldiers  whose  knowledge  of 
Heb.  was  very  slight,  straightway,  Jesus  having  said  "I  thirst.""  vinegar, 
the  thin  wine  com.  used  by  the  Rom.  soldiers,  called  acetum,  or  posca,  when 
mixed  with  water,  reed,*  stalk  of  hyssop,  gave,  more  exactly,  "was  giving," 
or  "was  about  to  give,"  when  the  rest  said,  "Let  be,"  "stop  Uetus  see,"  etc.  VinceJit. 

Chrisfs  thirst  slaked  by  His  foes. — A  sign  of  His  repose  after  the  fight:  I.  In  the 
wilderness.  He  hungered  aft.  He  had  fought  and  fully  vanquished,  and  angels  min- 
istered unto  Him ;  IL  Here,  He  thirsted  aft.  the  victorious  struggle,  and  His  enemies 
are  compelled  to  minister  unto  Him.  Jesus  receives  His  last  refreshing  draught  out 
of  the  hands  of  His  enemies  in  token  of  peace, — in  token  that  His  love  has 
vanquished  the  world's  hate.     Lange. 

50 — 53.  loud  voice,  saying,  "  i<  15  j^wjs/ied."  =  yielded  .  .  ^host,  lit. 
"let  go  his  spirit."  veil,''  curtain  divid.  the  Holy  place  fr.  Holy  of  Holies,  rent 
.  .  bottom,  signifying  th.  henceforth  there  is  free  access  for  man  to  God  the 
Father  thro.  Jesus  Christ.'  earth  .  .  quake,  it  was  on  the  gi-ound  that  the  old 
original  curse  fell.-''  graves  .  .  opened,  by  the  earthquake,  signifying  th. 
the  death  then  taking  place,  broke  the  bands  of  death  for  ever.  Alford.  bodies 
.  .  arose,  prob.  this  was  at  the  time  of  the  resurrection  of  Christ.^  Mat.  antici- 
pates, appeared,  no  doubt  at  first  alarming,  but  aft.  greatly  confirming  the  faith 
of  the  disc,  in  the  resurrection  of  Jesus. 

Purposes  of  the  prodigies  attending  the  crucifixion. — I.  In  attestation  of  the 
personal  dignity  and  character  of  Christ ;  II.  To  attest  the  importance  and  magni- 
tude of  the  event  itself;  III.  To  portend  the  destruction  of  the  temple,  abolition  of 
Mosaic  ritual,  and  downfall  of  Jewish  state ;  IV.  Impossible  not  to  see  here  a  sign 
and  exemplification  of  the  future  resurrection  of  the  body.*^ 

An  infideVs  view  of  the  death  of  Clirist. — "The  death  of  Socrates,  peacefully 
philosophizing  with  his  friends,  appears  the  most  agreeable  that  could  be  wished  for; 
that  of  Jesus,  expiring  in  the  midst  of  agonizing  pains,  abused,  insulted,  and  ac- 
cused by  a  whole  nation,  is  the  most  horrible  that  could  be  feared.  Socrates,  in  re- 
ceiving the  cup  of  poison,  blessed  the  weeping  executioner  who  administered  it;  but 
Jesus,  in  the  midst  of  his  tortures,  prayed  for  his  merciless  tormentors.  Yes  !  if  the 
life  and  death  of  Socrates  were  those  of  a  sage,  the  life  and  death  of  Jesus  were 
those  of  a  God."    Rousseau. 

54 — 56.  centurion,*  this  officer  would  be  needed,  since  each  condemned  per- 
son had  a  guard  of  four  soldiers.-''  the  son  of  God,  better,  "a  Son  of  God."  No 
article  in  the  Gk.  At  first  they  were  convinced  that  He  was  a  good  man ;  *  but  as 
these  prodigies  increased  they  felt  tliat  He  was  more  than  a  man.  many,'  the 
names  of  only  a /e^^>  are  given.  M.  Magdalene,  ^e.,  of  Magdala.™  Mary  .  . 
Joses,"  wife  of  Alpheus  or  Clopas."    mother    .     .     children,  Salome.'' 

Prodigies  and  portents. — I.  Believing  suppliants  have  become  priests — the  rent 
vail ;  H.  The  dead  arise — power  of  Christ  over  realm  of  king  of  terrors ;  III.  Gen- 
tile soldiers  fear  God  and  confess  Christ — first  fruits  in  the  Gentile  world;  IV. 
Women  stand  beneath  the  Cross,  and  beside  the  grave — God's  heroines;  V.  The 
earthquake  a  type  of — 1.  The  end  of  the  old  world;  2.  The  beginning  of  the  new. 

Colonel  Gardiner^s  Conversion, — a  tale  so  remarkable  that  it  has  remained  his- 
toric for  more  than  a  hundred  and  fifty  years.  He  was  a  gay  military  man,  without 
any  virtues  to  commend  him,  licentious,  profane,  and  intemperate.  One  Sabbath 
evening  he  had  been  carousing  in  company  with  some  roystering  comrades ;  late  at 
night  he  retired  to  his  chamber.  There  his  eye  accidentally  lighted  upon  a  book  en- 
titled "  The  Christian  Soldier;  or,  Heaven  taken  by  Storm."  He  took  it  up  to  ridi- 
cule it,  but  fell  asleep  while  it  lay  in  his  hand.  He  dreamed:  he  thought  he  saw  a 
prodigious  blaze  of  light  shining  upon  the  volume;  raising  his  eyes  to  know  what 
was  80  suddenly  bright  overhead,  he  saw  suspended  in  the  air  a  vivid  representation 
of  the  Lord  Jesus  Christ  upon  the  cross ;  distinctly  then  he  heard  some  one  saying, 
"This  I  did  for  thee;  what  hast  thou  done  for  me  ?"    Struck  to  the  very  depth  of 


a  Jo.  xlx.  28,  29. 
"It  is  still  be- 
lieved that 
drinking  causes 
the  death  of  im- 
paled  persons, 
and  water  i  s 
withheld  to  pro- 
long their  suffer- 
ings."  Z>r.  Smith. 

6  Mk.  XV.  36 ;  Jo. 
xix.  28,  29. 

"To  our  own  sor- 
rows, serious 
heed  we  give : 

But  lor  another's 
woe  soon  cease 
to  grieve." 

Pindar. 

death,  of 
Jesus 

c  Jo.  xix.  30. 
d  Ex.   xxvl.  31— 
33;    2Ch.  ill.  U; 
Le.     xvi.    2,   16; 
xxl.  23. 

e  He.  Ix.  7—22; 
Ep.  ii.  14. 
/Ge.  iil.  17. 
fir  Ac.  xxvl.  23;  1 
Co.  XV.  20—23; 
Ho.  xili.  14;  1  Th. 
iv.  14. 

Besides  traces  of 
this  e. -quake  in 
Judaea,  heathen 
writers  speak  of 
one  wh.  destroy- 
ed twelve  cities 
of  Asia  in  time  of 
Tiberius.  Macro- 
bius  ;  Tacitus  An- 
nul. U.  47 ;  Siteto- 
nius  Tib.  48. 
h  Preacher's  Port- 
folio, ii.  165;  T. 
Adams's  Works, 
11.  98 ;  Belfrage 
Sac.  Add.  125— 
129. 


centurion 

i  Ma.  vlli.  5. 
j  Aci  xil.  4. 
k  Lu.  xxiil.  47. 
I  Lu.  viil.  2,  3. 
TO  Ma.  XV.  39. 
n  Ma.  X.  3. 

0  Jo.  xix.  25. 
p  Ma.  iv.  21. 

"God  often  lays 
the  sum  of  His 
amazing  Provi- 
dences in  very 
dismal  alflic- 
t  i  o  n  s  ;  as  the 
limner  first  puts 
on  the  dusky 
colors,  on  which 
he  intends  to 
draw  the  portrai- 
ture of  some  il- 

1  u  strioua  beauty. 
The  Church 
grows  by  tears 
and  withers  by 
smiles,"  Char- 
nock. 


170 


MATTHEW. 


Chap,  xxvii.  57 — 61. 


A.D.  30. 


the  burial  of 
Jesus 

Mk.  XV.  43  ;  Lu. 
xxiil.  60;  Jo.  six. 
38. 

a  Is.  liii.  9  (see 
Lowth's  Trans.); 
Ma.  xiii.  22;  xix. 
23. 

6  1  S.  1.  1;  vii.  17. 
c  Jo.  xix.  38,  39. 
d  Mk.  XV.  44,  45. 
"  Kiches  and  a 
high  position  are 
undoubtedly  ac- 
companied with 
danger  (1  Co.  i. 
26)  yet  God  has 
His  own  among 
the  noble  and 
wealthy  (1  K. 
xviii.  12,  13)." 
Canstein. 

"Etches  and 
prosperity  either 
kill  with  care  or 
surfeit  with  de- 
light."   Mason. 

"Be  not  proud  of 
riches, but  afraid 
of  them,  lest  they 
be  a  silver  bar  to 
cross  the  way  to 
heaven.  You 
must  answer  for 
riches, but  riches 
cannot  answer 
for  you."    Mason. 


e  Jo.  xix.  39,  40. 
/Mk.  xvi.  1. 
g  Jo.  xix.  41,  42. 
h  Ps.  xvi.  10;  Cf. 
Ac.  ii.  25—31. 
I  Jo.  xl.  38. 
j  Jo.  XX.  5 — 8. 

The  piece  of  rock 
used  to  close  a 
sepulchre  is  cal- 
led in  the  Tal- 
mud "a  roller." 
The  knoll  of  the 
Grotto  of  Jer.  is  a 
weird,  dreary 
place,  w  a  high, 
rounded,  skull- 
like,  rocky  plat- 
eau, and  a  sud- 
den depression 
or  hollow  be- 
neath, as  if  the 
jaws  of  th.  skull 
had  opened.  £d- 
ersheim. 

ifc  V.  56;  Mk.  XV. 
47. 

I  Jo.  xix.  26.  27. 
m  Lu.  xxlii.  66. 
"As  God  watched 
over  his  Son.  and 
revealed  His  care 
visibly,  so  will 
He  guard  and 
take  care  of 
Christ's  m  e  m- 
bers  In  death." 
Stca-ke. 


his  conscience,  he  was  wakened  instantly;  at  once,  filled  with  contrition,  as  a  sinner 
he  sought  peace  and  found  pardon  for  his  soul.     C.  S.  Robinson. 

57,  58.  rich  man,  a  very  exceptional  case."  Aiimathaea,  ( =  heights)  = 
Ramah,''  whose  site  is  supp.  to  be  marked  by  the  mod.  vill.  of  Renthieh.  dis- 
ciple, a  secret  one,  like  Nicodemus.'=  went  .  .  Pilate,  men  of  wealth  and 
position  would  have  a  ready  access  and  more  influence,     begged     .     .     body, 

how,  if  a  day  sooner  some  few  such  men  had  been  as  anxious  to  save   His   life? 
delivered,  but  first  was  assured  of  His  death. <* 

The  rich  disciple. — I.  Cared  more  about  the  sepulchre  for  the  dead  Christ,  than 
service  to  the  living  Saviour, — nothing  heard  of  Him  till  now.  H.  Cared  more 
about  the  silent  body  than  the  speaking  lips  of  Jesus — hence  did  not  confess  and 
follow  the  living  Redeemer.  HI.  Though  late  in  the  field  as  a  public  confessor.  His 
influence  was  exerted  most  usefully  for  the  Church — a  poor  and  influential  suppliant 
would  have  been  spurned  by  Pilate.  The  wealth  of  Joseph  was  his  shield.  The 
rich  man's  well-constructed  tomb  furnished  Oj)portunities  to  both  foes  and  ft'ieuds 
for  testing  the  reality  of  the  resurrection. 

The  burial  of  Jesus. — There  has  been  no  time  to  get  a  bier,  or  it  is  felt  that  the 
distance  is  so  short  that  it  is  not  needed.  That  body,  however,  has  the  best  bier  of 
all — the  hands  of  true  afl'ection  to  lift  it  and  carry  it  across  to  the  new  tomb  which 
waits  to  receive  it.  The  feet  let  us  assign  to  Joseph,  the  body  to  Nicodemus,  and 
that  regal  head  with  those  closed  eyes,  over  whom  the  shadows  of  the  resurrection 
are  already  flitting,  let  us  lay  it  on  the  breast  of  the  beloved  disciple  John,  who, 
possibly,  was  present  standing  with  the  Galilean  women.  The  last  service  which 
Jesus  ever  needed  at  the  hands  of  men  it  has  been  their  privilege  to  render.  For 
this  service  shall  we  not  honor  them,  and  forget  that  they  were  once  secret  disciples? 
Yea,  verily;  what  they  thus  did  for  the  Lord's  burial  shall  be  told  for  a  memorial  to 
them,  wherever  the  gospel  of  the  kingdom  is  preached.  Br.  Hanna. — A  fable. — A 
young  man  once  picked  up  a  sovereign  lying  in  the  road.  Ever  afterwards,  as  he 
walked  along,  he  kept  his  eye  steadfastly  on  the  ground,  in  hopes  of  finding  an- 
other. And,  in  the  course  of  his  long  life,  he  did  pick  up  at  different  times  a  good 
amount  of  gold  and  silver.  But  all  these  days  as  he  was  looking  for  them,  he  saw 
not  that  heaven  was  bright  above  him,  and  nature  beautiful  around.  He  never 
once  allowed  his  eyes  to  look  up  from  the  filth  in  which  he  sought  the  treasure,  and 
when  he  died  a  rich  old  man,  he  only  knew  this  fair  earth  of  ours  as  a  dirty  road  to 
pick  up  money  as  you  walk  along. 

59,  60.  linen  cloth,  along  with  the  myrrh  and  aloes  brought  by  Nicodemus," 
and  the  spices  brought  by  the  women.^  (the  Jewish  kings  were  usually  buried  in 
spices),  the  approaching  Sabbath  leaving  no  time  for  completing  the  funeral  cere- 
monies, new  tomb,  in  a  garden  nr.  Golgotha,^'  uudefiled  by  any  previous  inter- 
ment* rolled  .  .  door,  "  This  tomb,  like  that  of  Lazarus,'  was  a  chamber 
excavated  in  the  rock,  with  a  low  doorway,  but  large  enough  for  persons  to  enter 
into  it,-*  and  no  doubt  having  separate  niches  hewn  for  the  bodies." 

Through  Clirisffs  death  secret  di'^ci2')les  gain  'power  to  confess  Him. — For  it 
teaches  them — L  Their  full  guilt;  XL  The  world's  full  condemnation ;  HL  The  perfect 
vanity  and  wretchedness  of  the  fear  of  man ;  IV.  The  perfect  glory  of  the  vicarious 
death  of  Christ.      Lange. 

The  Holy  Sepulchre. — The  present  "Church  of  the  Holy  Sepulchre  "  occupies  the 
traditional  site,  the  one  accepted  by  the  Rom.  Cath.  and  the  Oriental  churches.  But 
th.  is  within  the  walls  and  appy.  must  always  have  been;  while  the  crucifixion  and 
burial  were  "without  the  gate."  John  xix.  20,  41;  Heb.  xiii.  12.  The  opinion  of 
scholars  in  late  years  tends  strongly  to  the  acceptance  of  the  rocky  knoll  close  by  the 
"  Grotto  of  Jeremiah"  near  the  Damascus  Gate  on  the  north  of  the  city  as  the  prob- 
able locality.     0.  M.  A. 

61.  other  Mary,  the  mother  of  James  and  Joses  ;*  John,  her  new-found  son,  hav- 
ing led  home  the  mother  of  Jesus.'  sitting  .  .  against,  observing.  Thus,  with 
others,  being  witnessess  of  the  fact  that  He  was  buried  there.  When  the  interment 
was  over  and  the  stone  was  fixed,  they  returned  to  prepare  the  spices,  etc.,  to  com- 
plete the  embalming  aft.  the  Sabbath,  during  wh.  they  rested.™ 

The  sacred  evening — L  The  quiet  rest  of  the  pe"rfected  Endurer;  II.  The  quiet 
repentance  of  the  convulsed  world ;  III.  The  quiet  labor  of  the  loving  friends ;  IV. 
The  quiet  peace  of  the  holy  grave.    Oerok. — TJie  burial  of  Jesus  manifests — I.  The 


Chap,  xxvii.  6a— 66. 


MATTHEW. 


171 


believer's  courage ;  11.  Love's  power ;  III.    Truth's  seal ;    IV.  The  mourner's  conso- 
lation.    Kurtze. 

Tlie  color  of  mourning. — It  is  singular  to  observe  the  different  colors  different 
countries  have  adopted  for  mourning.  In  Europe,  black  is  generally  used,  as  repre- 
senting darkness,  which  death  is  like  to.  In  China,  white,  because  they  hope  that 
the  dead  are  in  heaven,  the  place  of  purity.  In  Egypt,  yellow,  representing  the  decay 
of  trees  and  flowers.  In  Ethiopia,  brown,  the  color  of  the  earth  from  whence  man 
is  taken,  and  to  which  he  returns.  In  some  parts  of  Turkey,  blue,  representing  the 
sky,  where  they  hope  the  dead  are  gone ;  but  in  other  parts,  p^irple,  or  violet,  because 
being  a  kind  of  mixture  of  black  and  blue,  it  represents,  as  it  were,  sorrow  on  one 
side  and  hope  on  the  other.     Ency.  Brit. 

62 — 64.  next  day,  i.e.,  the  Sabbath  {Nisan  16th),  called  "a  high  day."" 
chief  priests,  etc.,  who  prof,  to  be  such  punctilious  observers  of  the  Sabbath, 
yet  thus  violated,  ace.  to  their  view,  the  great  Sabbath  of  the  Passover  week. 
rise  again,  so  they  did  rightly  interpret  the  words  of  the  witnesses  concerning 
the  temple!*  Conscience  sharpened  their  memory,  and  sorrow  clouded  that  of  the 
disciples,  made  sure,  as  if  it  were  in  man  to  make  it  sure  against  "the  power 
of  His  resurrection."  lest  .  .  say,  being  deceivers  themselves,  they  cannot  believe 
in  the  honesty  or  sincerity  of  others.  Men  judge  others,  unconsciously,  by  them- 
selves, last  .  .  worse  .  .  first,  what  was  the  first  ?  prob,  they  ref.  to 
the  disc,  being  allowed  so  far  to  dispose  of  the  dead  body  of  their  friend  and  Lord. 
Their  malice,  coupled  with  fear,  pursues  Jesus  to  the  tomb. 

The  guarded  sepulchre. — I.  The  precautions  used  to  secure  the  tomb.  II.  The 
advantages  derived  thence  to  the  cause  of  Christ.  III.  Some  general  deductions  fr. 
the  subject — 1.  How  vain  the  counsels  of  the  ungodly;  2.  How  happy  are  they  who 
have  God  on  their  side.     Simeon. 

The  resurrection. — In  each  of  the  three  great  periods  of  the  church  was  exhibited 
an  instance  of  one  taken  up  to  heaven,  body  and  spirit,  as  an  encouragement  to 
the  hope  of  believers  of  attaining  the  same  felicity.  Enoch  before  the  law  was 
given;  Elijah  under  the  legal  economy;  and  Jesus  Christ  under  the  evangelical  dis- 
pensation. And  God,  in  conducting  these  events,  has  gradually  disclosed  life  and 
immortality  from  the  dawning  of  the  morning  light  to  the  full  glory  of  meridian 
splendor.     Hunter. 

65,  66.  ye  .  .  watcli,  let  it  be  as  you  wish ;  take  a  watch  or  guard.  He 
desires  to  please  all,  that  He  may  seem  impartial  and  oflend  none,  so  .  . 
went,  little  dreaming  that  they  were  about  to  add  additional  testimony  to  the 
resurrection,  and  involve  themselves  in  other  perplexities  and  crimes. <=  sealing"^ 
.  .  watch,  R-V.  "sealing  the  stone,  the  guard  being  with  them."  Making 
"surety  doubly  sure."  They  therefore  knew  that  Jesus  was  in  that  tomb.  So  the 
moonlight  night  closed  in,  the  stone  door  cemented  in  its  place,  and  four  stalwart 
Rom.  soldiers  watching  "the  place  where  they  laid  Him." 

Tlie  Jew  and  the  Roman  u-atching  the  sepulchre.— 1.  This  passage  of  sacred  his- 
tory illustrates  the  truth  that  God  has  "made  all  things  for  Himself,  yea,  even  the 
wicked  for  the  day  of  evil."  "  There  is  no  counsel,  nor  wisdom,  nor  understanding 
against  the  Lord."  II.  Some  Christians  are  chosen  of  God  to  display  by  their 
great  trials  His  power  and  wisdom,  as  Christ  was  by  His  death  and  burial  and 
resurrection.  IH.  Bad  men  should  be  objects  of  pity  rather  than  of  fear  or  anger. 
lY.  Everything  relating  to  the  resurrection  of  Christ  is  unspeakably  interesting 
for  this  reason,  "  He  was  raised  again  for  our  justification."    N.  Adams,  D.  D. 

Anxiety  on  account  of  Christ,  even  when  dead. — It  is  a  common  proverb, 
"Dead  men  bite  not."  But  here  Christ,  though  dead  and  buried,  bites  and  beats 
hard  upon  these  evil  men's  consciences.  They  could  not  rest  the  whole  night  before, 
for  fear  He  should  get  out  of  the  grave  some  way,  and  so  create  them  further 
trouble.    Trapp. 


"The  origin  of 
the  Turk's  tur- 
ban is  supposed 
by  many  to  have 
been  the  wearing 
of  the  winding- 
sheet  to  remind 
the  wearer  of  his 
own  mortality." 


a  Jo.  xlx.  31. 
b  Ma.  xxvl.  61. 

"I  see  no  greater 
diff.  in  believing 
the  resurrection 
of  the  dead,  or 
the  conception  of 
the  Virgin,  than 
the  creation  of 
the  world.  Is  it 
less  easy  to  re- 
produce a  hu- 
man body  than 
it  was  to  produce 
it  at  first?" 
Pascal. 


The  Jews  call 
their  synagogues 
Beth  Chayim.the 
house  of  the  liv- 
ing, showing 
how  they  believe 
In  the  resurrec- 
tion."   Bowes. 

"  Death  stung 
himself  to  death 
when  he  stung 
Chris  t."  Bo- 
maine. 


c  Ma.  xxviii.  11 — 

15. 

d  Da.  vl.  17. 
The  poet  Tenny- 
son has  the  fol- 
lowing motto  in 
incrusted  tiles 
on  the  pavement 
of  his  entrance- 
hall  :  y  Gwyr  yn 
Erbyn  y  byd;  i.e., 
"the  truth 
against  the 
world." 


"It  takes  a  good 
many  shovelfuls 
of  earth  to  bury 
the  truth."  Swiss 
Proverb, 


112 


MATTHEW. 


Chap.  xxvHl.  1—4. 


A.D.    30. 


the  resurrec- 
tion 

The  Lord's  day 
la  the  queen  of 
days,  the  pearl 
of  the  week.  F. 
Henry. 

a  Mk.  xvl.  1 : 
xxiv.  1;  Jo, 
1. 

For  crlt.  discus, 
ol  hist,  of  resur- 
rection see  J>r. 
Robinson  Biblio- 
theca  Sacra,  1845, 
162/, 


Lu. 

XX. 


"There  is  a  great 
difference  betw, 
having  truth  on 
our  side,  and  be- 
ing on  the  side  of 
truth." 

"Truth,whennot 
sought  after, 
sometimes 
comes  to  light," 
Menander. 

"•What  is 
Truth?'— In  the 
Vulgate,  these 
words  are  'Quid 
est  Veritas  ?'  A 
striking  ana- 
gram has  been 
made  out  of  these 
letters— Est  '  vir 
qui  adest.'  (It  is 
them  an  who 
stands  before 
thee)."    Bowes. 


h  Ma.  xxvl.  53, 
c  Mk.  xvi.  4,  5. 
d  Is.  Ixl.  1;  Lu.  Iv. 
16—19. 

"The  Germ  an 
designation 
of  their  bury- 
in  g  p  1  a  c  e— 
"God's  Acre" — 
brings  out  ano- 
ther aspect  of 
resurrection 
truth  (Lu.  XX. 
28)."     Bowes. 


"The  grave  was 
never  Intended 
to  be  a  sanctuary 
to  defend  sinners 
from  the  hand  of 
Justice,  but  a 
close  prison  to 
reserve  them 
against  the  day 
of  trial,  that  they 
may  be  forth- 
coming." Gur- 
TmU. 


CHAPTER   THE  TWENTY-EIGHTH. 

The  ^peculiarities  of  Matthevfs  last  chapter  are  largely  due  to  the  purpose  of  his 
Gospel.  Throughout  it  has  been  the  record  of  the  Galilean  ministrjr,  the  picture  of 
the  King  of  Israel,  and  of  His  treatment  by  those  who  should  have  been  His  sub- 
jects. This  chapter  establishes  the  fact  of  His  resurrection ;  but,  passing  by  the 
Jerusalem  appearances  of  the  risen  Lord,  as  being  granted  to  individuals,  and 
having  less  bearing  on  His  royalty,  emphasizes  two  points :  His  rejection  by  the 
representatives  of  the  nation,  whose  lie  is  endorsed  by  popular  acceptance;  and 
the  solemn  assumption,  in  Galilee,  of  universal  dominion,  with  the  world-wide  com- 
mission in  which  the  kingdom  bursts  the  narrow  national  limits  and  becomes  co-ex- 
tensive with  humanity.     Dr.  Maclaren. 

I.  end  .  .  Sabbath.,"  when  the  S.  was  over;  lit.  "late  of  the  Sabbath." 
By  strict  Jewish  reckoning  it  ended  the  even.  bef.  first  .  .  week,  Nisan 
17th — Apr.  9th— First  Lord's  day — "jEaster  Day."  came  .  .  see,  preparatory 
to  coming  to  finish  the  embalming. 

"  Not  she  with  trait'rous  kiss  her  Master  stung, 
Not  she  denied  Him  with  unfaithful  tongue; 
She,  when  Apostles  fled,  could  danger  brave. 
Last  at  His  Cross,  and  earliest  at  His  grave." 

E.  B.  Browning. 

TJie first  day  of  the  week. — Is  I.  A  day  of  mighty  memories.  1.  Of  redemption; 
2.  Of  the  giving  of  the  Holy  Spirit  to  man.  II.  A  day  of  happy  and  noble  associa- 
tions. III.  A  day  of  holy  anticipations.  Predicts  perpetually  the  Sabbath  of  God's 
love — the  end  of  conflict,  the  light  of  heaven.     H.  B.  Reynolds. 

Searching  for  the  truth. — "Truth,  indeed,  came  once  into  the  world  with  her 
divine  Master,  and  was  a  perfect  shape  most  glorious  to  look  on ;  but  when  He 
ascended,  and  His  Apostles  after  Him  were  laid  asleep,  then  straight  arose  a  wicked 
race  of  deceivers,  who,  as  that  story  goes  of  the  Egyptian  Typhon,  with  his  con- 
spirators, how  they  dealt  with  the  god  Osiris,  took  the  virgin  Truth,  hewed  her 
lovely  form  into  a  thousand  pieces,  and  scattered  them  to  the  four  winds.  From 
that  "time  ever  since,  the  sad  friends  of  truth,  such  as  durst  appear,  imitating  the 
careful  search  that  Isis  made  for  the  mangled  body  of  Osiris,  went  up  and  down 
gathering  up  limb  by  limb,  still  as  they  could  find  them.  We  have  not  yet  found 
them  all,  nor  ever  shall  do,  till  her  Master's  second  coming:  He  shall  bring  together 
every  joint  and  member,  and  shall  mould  them  into  an  immortal  feature  of  loveli- 
ness and  perfection."    Milton. 

2 — 4.  was,  had  been  bef.  arrival  of  the  women,  angel,''  ready  to  serve  the 
Lord  of  angels  when  the  proper  time  had  come,  rolled,  where  now  were  the  .^eal 
and  watch  ?  stone,  wh.  was  very  great. <=  door.  He  who  came  to  preach  deliver- 
ance to  the  captives'*  and  proclaim  the  glorious  liberty  of  the  sons  of  God,  cannot  be 
detained  a  prisoner  Himself  by  the  conquered  king  of  terrors,  sat  .  .  it,  who 
now,  of  the  guards,  can  roll  it  back  ?  countenance,  B.  V.  "appearance."  His 
appearance  and  His  garb  were  suited  to  His  message,  fear,  "not  even  military 
boldness  can  endure  celestial  power." 

Tlie resurrection  of  Christ  may  be  looked  upon  (1)  as  a  confirmation  of  the  truth 
of  Christianity;  (2)  as  a  pattern  and  pledge  of  the  resurrection  of  the  good;  (3)  as  a 
symbol  of  man's  true  spiritual  elevation.     Homilist. 

"  Tlie  Holy  Sepulchre  "  is  a  sarcophagus  of  white  marble,  destitute  of  ornament, 
and  slightly  tinged  with  blue;  6-ft.  IJ-in.  long,  3-ft.  |-in.  broad,  and  2-ft,  IJ-in. 
deep,  measurcd'on  the  outside.  It  is  but  indiflerently  polished,  and  appears  as  if 
it  had  at  one  time  been  exposed  to  the  pelting  of  the  storm  and  the  changes  of  the 
seasons,  by  which  it  has  been  considerably  disintegrated.  Over  it  are  suspended 
twelve  splendid  silver  lamps,  the  gifts  of  monarchs  and  princes ;  these  are  kept  con- 
tinually burning,  in  honor  of  the  twelve  Apostles.  The  sarcophagus  occupies  about 
one-half  of  the  sepulchral  chamber,  and  extends  from  one  end  of  it  to  the  other.  A 
space,  not  exceeding  three  feet  wide,  in  front  of  it,  is  all  that  remains  for  the  recep- 
tion of  visitors,  so  that  not  more  than  three  or  four  persons  can  be  conveniently  ad- 
mitted at  a  time.  A  Greek  or  Latin  priest  always  stands  here  with  a  silver  vase  of 
incense,  which  he  waves  over  the  pilgrims."    Home. 


cuap.  xxvlll.  5— lo. 


MATTHEW. 


1Y3 


5,  6.  angel  .  .  said,"  strong  both  to  do  great  deeds  and  speak  kind 
words,  wotnen,  leaving  the  soldiers  in  their  "  death-like  swoon."  fear  not,  for 
they,  too,  were  doubtless  alarmed  by  the  glorious  vision,  know  .  .  seek, 
what  else  could  they  want  in  that  sad  place?  not  here,  the  tomb  is  no  fit  place 
for  the  Lord  of  life,  risen,  not  stolen  away  and  hidden  by  the  enemy,  as  .  . 
said,  more  than  once,  that  His  friends  might  be  prepared.'"  come,  be  not  afraid, 
here  is  no  dead  body  to  look  upon,  see  .  .  lay,  now  empty.  The  picture  of 
the  future  sepulchre  of  every  one  who  falls  asleep  in  Jesus." 

The  empty  sepulchre. — I.  A  witness:  1.  For  the  truth  of  His  mission;  2.  For 
the  sufficiency  of  His  mediation.  H.  A  pledge:  1.  Of  Christ's  power  to  raise  us  to 
a  spiritual  life ;  2.  Of  His  determination  to  raise  us  to  eternal  life.  Application — 1. 
To  the  unbelieving  rejecter  of  the  Gospel  salvation ;  2.  To  the  humble  seeker  of  a 
crucified  Saviour.     Simeon. 

TJie  Church  of  the  Holy  Sepulchre,  with  the  Sepulchre  itself,  is  a  prominent  ob- 
ject of  attention  to  the  devout  pilgrim.  The  Holy  Sepulchre,  in  which,  according  to 
ancient  tradition,  the  body  of  the  Redeemer  was  deposited  by  Nicodemus,  after  he 
had  taken  it  down  from  the  Cross  (John  xix.  39 — 42),  stands  a  little  north  of  the 
centre  of  this  church,  and  is  covered  by  a  small  oblong  quadrilateral  building  of 
marble,  crowned  with  a  tiny  cupola  standing  upon  pillars,  and  divided  into  three 
compartments.  The  first  compartment  is  an  antechamber,  which  may  contain  six  or 
eight  persons:  here  the  pilgrims  put  off  their  shoes  from  their  feet,before  they  enter 
upon  the  holy  ground  within;  where,  occupying  half  of  the  second  part  of  the  build- 
ing, "  is  the  place  where  the  Lord  lay  (Matt,  xxviii.  6).  The  third  compartment  is 
a  small  chapel  appropriated  to  the  Copts,  which  is  entered  from  behind,  and  which 
has  no  internal  communication  with  the  others. 

7,  8.  quickly,  good  news  cannot  be  too  soon  told  to  sad  hearts.**  risen,  that 
they,  remembering  what  "  he  said,"  may  have  their  faith  strengthened,  as  well  as 
their  grief  removed.  Galilee,  the  appointed  place.«  fear,  naturally  caused  by  the 
presence  of  the  A.-''  joy,  at  what  they  had  seen  and  heard,  run  .  .  word,^ 
would  that  all  Christians  were  as  obed.,  and  as  anxious  to  impart  comfort  to  the 
sad. 

The  way  to  arid  from  the  sepulchre. — L  The  road  thither — 1.  Visible  grief — to 
anoint  the  Lord ;  2.  Secret  hope — to  see  the  grave ;  3.  Tbe  great  experience — stone, 
angel,  etc.  11.  The  road  thence — 1.  Fear  and  joy;  2.  The  salutation  of  Jesus ;  3. 
The  commission.     Lange. 

Sorrow  ministering  to  joy. — It  is  said,  that  gardeners  sometimes,  when  they 
would  bring  a  rose  to  richer  flowering,  deprive  it  for  a  season  of  light  and  moisture. 
Silent  and  dark  it  stands,  dropping  one  fading  leaf  after  another,  and  seeming  to  go 
down  patiently  to  death.  But  when  every  leaf  is  dropped,  and  tbe  plant  stands 
stripped  to  the  uttermost,  a  new  life  is  even  then  working  in  the  buds,  from  which 
shall  spring  a  tender  foliage  and  a  brighter  wealth  of  flowers.  So,  often,  in.  celestial 
gardening,  every  leaf  of  earthly  joy  must  drop  before  a  new  and  divine  iDloom  visits 
the  soul.     Mrs.  Sloioe. 

Now  let  the  heavens  be  joyful ;  let  earth  her  song  begin ; 
Let  the  round  world  keep  triumph,  and  all  that  Is  therein  ; 
Invisible  or  visible,  their  notes  let  all  things  blend ; 
For  Christ  the  Lord  hath  risen,  one  joy  that  hath  no  end. 

St.  John  of  Damascus. 

9,  10.  Jesus,  rewarded  their  obedience,  and  love,  by  giving  them  this  proof  of 
His  resurrection,  all  hail,  the  ordinary  Gk.  form  of  salutation.  The  first 
record,  words  of  the  risen  Saviour,  a  desire  for  that  health  or  wholeness  wh.  He 
had  previously  by  His  mir.  symbolized,  and  now  ever  lives  to  promote,  held  .  . 
feet,  kissing  hand,  feet,  hem  of  garment,  oft.  mentioned  in  Scripture  as  marks  of 
respect.*  brethren,"  neither  his  death,  nor  their  abandonment,  nor  Peter's  denial 
had  dissolved  their  relationship,  that  .  .  go,  He  will  test  their  faith,  see 
me.  He  will  reward  their  faith. 

Meeting  Jesus. — I.  In  the  way  of  service  Jesus  meets  us — "  As  they  went  to 
tell,"  &c.  1.  He  may  come  at  other  times,  as  He  did  to  those  who  visited  the 
sepulchre,  to  those  walking  out  to  Emmaus,  to  others  fishing,  and  to  the  eleven  as- 
sembled for  mutual  consolation.  2.  He  is  likeliest  to  come  when  we  are  doing  His 
work.  II.  When  Jesus  meets  us  He  has  ever  a  good  word  for  us.  The  fittest 
motto  for  resurrection  fellowship  is  "All  hail!"  1.  A  word  of  salutation.  2.  A 
word  of  benediction.     3.  A  word  of  gratulation.    4,  A  word  of  pacification.     HI. 


words  of  tlie 
angel 

a  Lu.  xxlv.  23. 
h    Ma.    xvl.    21; 
xvii.   23;  xx.  19; 
xxvi.  32. 

c  1  Th.  It.  13.14; 
Ro.  viii.  10,  11. 
First  fruits  offer- 
ed the  day  after 
the  Passo.  Sab- 
bathas  the 
pledge  ol  the 
whole  harvest 
(Le.  xxlli.  9— li). 
"The  very  first 
employment  of 
Israel  in  Canaan 
was  preparing 
the  type  of  the 
Saviour's  resur- 
rection, and  their 
first  religious  act 
was  holding  up 
that  type  of  a 
risen  Saviour." 
Bonar. 

The  anc.  saluta- 
tion of  the  Chris- 
tians when  they 
first  met  on  Eas- 
ter morning.was, 
"Christ  is  risen;" 
to  wh.the  answer 
was,  "  Christ  is 
risen  indeed;"  or 
else,  "and  hath 
appeared  unto 
Simon."     Bowes. 

dVv.  XXV.  25;Mk. 
xvl.  10. 

"  Evil  news  rides 
post,  while  good 
news  baits."  Mil- 
ton, Sam.  Ag.  1538. 
e  Ma.  xxvl.  32; 
Mk.  xvl.  7;  Lu. 
xxlv.  6;  Jo.  xxl.  1. 
/  Da.  X.  7,  8 ;  Lu. 
1.  12. 

g  Mk.  xvl.  8. 
"  In  this  world 
full  often  our 
joys  are  only  the 
tender  shadows 
which  our  sor- 
rows  cast." 
Beecher. 


Jesus 
appears  to 
the  -women 

Jo.  XX.  14,/. 
h  Job    xxxi.    27 ; 
Lu.  vll.  45;  viii. 
44. 

i  Ps.  xxll.  22;  Ma. 
xli.  50;  Ro.  viii. 
29 ;  He.  11.  11. 
The  practice  ref . 
to  (u.  9)  still  con- 
tinues In  the 
East.  A  Hindoo 
disciple,  meeting 
his  religious 
guide  in  the  pub- 
lic street,  pros- 
trates himself 


174 


MATTHEW. 


Chap,  xxvlli.  xz— 15. 


A.D.  30. 

before  him  and 
rubs  the  dust 
from  his  feet. 
"Now  that  Christ 
had  clearly  man- 
ifested the  pow- 
er of  the  God- 
bead,  there  was 
special  need  of 
reminding  His 
disciples  that  He 
was  still  man, 
and  that  they 
were  brethren." 


the  soldiers 
are  bribed 

a  1  Tl.  ill.  3 ;  vi. 
10. 

"A  lie  always 
needs  a  truth  for 
a  handle  to  it. 
The  worst  lies 
are  those  whose 
handle  is  true 
and  whose  blade 
is  false." 

When  Aristotle 
was  asked  what 
a  man  could  gain 
by  telling  a 
falsehood,  he  re- 
plied, "Never  to 
be  credited  when 
he  speaks  the 
truth." 

h  Lange. 

"Falsehood  is 
fire  in  stubble : 
it  likewise  turns 
all  the  light  stuff 
around  it  into  its 
own  substance 
for  a  moment, — 
one  crackling, 
blazing  moment, 
— and  then  dies ; 
and  all  its  con- 
tents are  scatter- 
ed in  the  wind, 
without  place,  or 
evidence  of  their 
ex  is  ten  ce, — as 
viewless  as  the 
wind  which  scat- 
ters them."  Cole- 
ridge. 

c  Ac.  xii.  19. 
d  Ma.  xxvli.  i. 
What  astound- 
ing fictions  must 
a  man  believe 
bef.  he  can  dis- 
believe the  sim- 
ple truth. 


"For  words  are 
wise  men's 
counters,  they 
do  but  reckon  by 
them ;  but  they 
are  the  money  of 
fools."  Hobbes 
Rev.  1.  4. 


"When  Jesus  meets  us  it  becomes  us  to  aeouse  ourselves.  We  ought  at  such 
times  to  be  like  the  disciples,  who  were — 1.  All  alive  with  hopeful  energy.  2.  All 
aglow  with  happy  excitement.  3.  All  ardent  with  reverent  love.  4.  All  amazed  at 
His  glory.  5.  All  afraid  lest  they  should  lose  their  bliss.  They  grasped  Him,  and 
held  him  by  the  feet.  IV.  From  such  a  meeting  we  should  go  on  a  further 
ERRAND.  He  saj's,  '"TeW  3fy  breth7-en."  We  must  communicate  what  our  Lord  has 
imparted — "Go,  tell."  Not  only  for  ourselves,  but  mainly  for  the  benefit  of  others, 
are  we  to  behold  our  Lord.     Spurgeon. 

Hoio  the  risen  Christ  is  seen. — It  is  not  supposed  that  the  impartial  Christ,  or  the 
Christianity  of  His  gospel,  literally  prefers  one  sex  to  the  other.  But  He  respects 
the  nature  of  each,  and  does  not  abrogate  the  laws  of  that  nature.  To  that  one, 
therefore,  that  has  the  clearer  spiritual  eyesight,  Christ  will  disclose  the  first  radiancy 
of  His  glory.  In  that  sex  that  loves  most,  and  therefore,  suff'ers  most,  and  is  per- 
haps capable  of  sinning  most.  He  finds  the  faith-faculty  most  ready  to  recognize 
Him,  and  on  that,  therefore — as  if  in  a  kind  of  compensation  for  the  first  sin,  and 
the  tender  sensitiveness  to  all  injury — He  bestows  the  blessing  of  the  earliest  bene- 
diction of  His  resurrection  voice.     Bp.  Huntington. 

II — 13.  they,  the  women,  some,  having  recovered  I'r.  their  swoon,  and  find- 
ing the  tomb  open  and  empty,  and  knowing  not  what  to  do,  they  prob.  agree  that 
while  two  remain  on  guard,  the  rest  shall  return  to  their  employers  and  narrate  these 
startling  occurrences,  assembled,  meeting  of  Sanhedrin  hastily  convened. 
counsel,  imagine  their  wonder,  fear,  and  perplexity,  large  money,"  a  large 
bribe  for  ea.  of  the  four  to  warrant  them  in  running  the  risk,  and  secure  fidelity ; 
thirty  pieces  of  silver  enough  to  secure  the  living  Christ :  how  much  more  to  prove 
that  He  was  dead,     stole     .  slept,  a  most  improbable  story:  for  if  they  were 

asleep  how  should  they  know  the  robbers  were  disciples  ?  How  could  they  hope  to 
persuade  men  that  they  slept  on  through  the  noise  that  was  made  by  the  rolling  back 
of  the  stone,  etc.  ?  So  the  story  invented  for  the  soldiers  haa  falsehood  on  the  very 
surface  of  it. 

Concealed  self-contradictions  by  the  enemies  of  truth. — I.  They  imagine  the 
most  absurd  fables,  to  destroy  the  glorious  miracle;  II.  They  imagine  the  most 
senseless  absurdity,  to  destroy  what  is  full  of  meaning  and  clear  to  the  soul;  HI. 
They  imagine  what  is  mean,  wicked,  diabolical,  to  destroy  what  is  sacred.* 

Judicial  blindness. — The  last  appearance  of  the  rulers  in  the  Gospel  is  full  of 
tragic  significance.  This  is  the  end  of  centuries  of  prophecy  and  patience  !  This  is 
what  all  God's  culture  of  His  vineyard  has  come  to  !  The  husbandmen  cast  the  heir 
out  of  the  vineyard,  and  slew  him.  There  was  a  deeper  depth  than  even  that.  They 
would  not  be  persuaded  when  He  rose  again  from  the  dead.  They  entrenched  them- 
selves in  a  lie,  which  only  showed  that  they  had  a  glimmering  of  the  truth  and 
hated  it.  A  conspiracy  or  falsehood,  which  knew  itself  to  be  such,  was  the  last  form 
of  that  august  council  of  Israel.  It  is  an  awful  lesson  of  the  penalties  of  unfaithful- 
ness to  the  light  possessed,  an  awful  instance  of  "judicial  blindness."  So  sets  the 
sun  of  Israel.  And  therefore  our  Gospel  turns  away  from  the  apostate  nation,  which 
has  rejected  its  King,  to  tell,  in  its  last  words,  of  His  assumption  of  universal  do- 
minion, and  of  the  passage  of  the  glad  news  from  Israel  to  the  world.  A.  Mac- 
laren. 

14,  15.  this,  story  wh.  we  pay  you  for  telling;  or  fact  that  we  pay  you  for  con- 
cealing, governor's,  Pilate,  hence  these  were  Rom.  soldiers,  persuade,  how  ? 
with  more  "large  money?"  or  did  they  take  encouragement  fr.  their  former  persua- 
sion in  the  case  of  Jesus  ?  secure  you,  they  would  need  securing,  since  sleeping 
on  guard  was  a  great  ofl'ence.''  Prob.  in  such  a  case  the  priests  would  have  treated  the 
soldiers,  who  thus  served  their  turn,  as  pitilessly  as  they  treated  Judas."^  took  .  . 
money,  mere  mercenaries,  taught,  apt  pupils  of  teachers  who  professed  to  be 
servants  of  a  God  of  truth  and  justice,  commonly,  and  willingly;  bee.  it  is  so 
easy  to  believe  what  one  desires  to  be  true,  unto  .  .  day,  hence  this  Gospel 
was  written  some  time  after. 

Sneaking  slander. — Slander  sneaks  along  in  its  impotent  path,  in  pursuit  of  the 
Gospel  rushing  along  its  winged  course.— I.  Slander  of  Christ;  II.  Of  his  disciples; 
III.  Of  early  Christendom;  IV.  Of  the  Reformation.  Judaism  and  heathenism 
unite  to  oppose  Christianity;  the  hierarchy  leagues  with  the  dissolute  to  battle 
against  the  faith.  The  world  takes  money,  and  acts  as  she  is  taught,  against  her 
better  knowledge  and  her  conscience. 


Chap,  xxviii.  i6 — ao. 


MATTHEW. 


175 


t6— i8.  eleven,  the  twelfth — Judas — having  gone  "to  his  own  place." 
went,  under  the  impulse  of  faith,  love,  hope.  Galilee,  this  dist.  selected  prob. 
bee.  of  the  num.  of  disc,  there,  appointed,  not  only  the  dist.  but  the  precise 
spot  had  been  indicated."  they  saw,  the  Apostles  and  others.''  worshipped, 
the  majority  of  them,  doubted,  they  were  not  rash,  impetuous,  fanatical  enthusi- 
asts {ill.  Thomas).  "  Tbe  slowness  of  the  disc,  to  believe  adds  immensely  to  the 
value  of  that  bold  and  unfaltering  faith  with  wh.  thenceforward,  '  gave  the  Apostles 
witness  of  the  resurr.  of  the  Lord.'"  Concler.  power,  R-V.  "authority."  To 
some  who  once,  when  the  time  was  not  yet,  would  by  force  make  Him  a  king,'  He 
now  proclaims  the  setting  up  of  His  kingdom.'' 

The  gentleness  aad  the  energy  of  CJiristianity. — "  The  sons  of  thunder."  "  The 
beloved  disciple."  I.  Consider  some  things  in  Christianity  adapted  to  give  gentle- 
ness to  the  character:  1.  The  view  it  gives  to  a  person  of  himself;  2.  The  view  it 
gives  of  God  and  eternity;  3.  The  character  of  Jesus — "Lamb  of  God."  H.  Some 
things  in  Christianity  adapted  to  give  energy  to  the  character:  L  The  objects  of 
effort  it  presents — our  own,  and  others'  salvation;  2.  The  motives  to  effort  it  sup- 
plies; 3.  The  examples  of  energy  which  it  exhibits — Paul,  Peter,  esp.  "consider 
Him."    Dr.  H.  A.  Nelson. 

Belief  in  the  Trinity  not  against  reason  though  beyond  it. — Though  I  cannot  explain 
this  mystery  to  you,  I  think  I  can  show  you  in  nature  certain  figures  whereby  we  may 
get  some  idea  of  how  true  the  mystery  is,  though  it  is  beyond  our  understanding. 
If  I  were  to  shut  the  window  of  a  room,  and  cut  a  slit  in  the  shutter,  and  put  into 
the  slit  a  piece  of  glass  called  a  prism,  you  would  see  on  the  wall  on  the  other  side 
of  the  room  a  streak  of  red,  yellow,  and  blue  light.  If  I  take  the  piece  of  glass 
away,  there  is  only  a  streak  of  white  light.  Now  learned  men  have  found  out  that 
all  pure  white  light  is  made  up  of  red,  yellow,  and  blue  light;  and  by  that  piece  of 
glass  a  ray  of  light  can  always  be  separated  into  the  parts  which  make  it  up.  Now, 
the  red  ray  is  light,  the  yellow  ray  is  light,  the  blue  ray  is  light.  But  the  three  to- 
gether make  up  only  one  ray  of  light.  Then,  again.  In  your  own  self  you  have  an 
image  of  the  Trinity.  You  are  made  up  of  spirit,  and  soul,  and  body.  Your  spirit 
thinks,  it  prays,  and  you  say,  "I  think,  I  pray."  Your  spirit  is  you.  If  anything 
pains  your  body,  you  say,  "I  am  in  pain,"  speaking  now  of  your  body  as  yourself. 
Again,  your  soul  is  moved  by  some  passion,  fear,  or  love.  You  speak  of  your  soul 
as  yourself,  and  say,  "I  fear,"  or  "Hove."  Well,  here  there  is  the  spirit  you,  the 
body  you,  and  tbe  soul  you;  and  yet  you  are  not  three  diflerent  creatures,  but  you 
— ^body,  soul,  and  spirit,  make  up  one  being,  called  man.    J.  E.  Vernon. 

19,  20.  go  ye,  a  com.  not  to  Apostles  only. «  teach,  R.  V.  "make  disciples  of." 
all  nations,-^beginniug  at  Jerusalem.?  "Yet  Israel  is  divested  of  his  prerogative,  is 
not  even  named,  but  is  now  included  among  the  nations,  the  Gentiles,  of  the  earth." 
baptizing,  "in  the  actual  baptism  of  Jesus,  both  Father,  Son,  and  Holy  Spirit 
manifested  themselves."  in  the  name,  R.  V.  "  into  the  name" ;  this  denotes  union 
or  communion  with.  When  one  is  bapt.  into  the  name  of  the  Trinity,  he  professes  to 
acknowl.  and  appropriate  God  in  all  th.  He  is  and  in  all  th.  He  does  for  man.  He  recog- 
nizes and  depends  upon  God  the  Father  as  his  Creator  and  Preserver;  receives  J.  C.  as 
his  only  Mediator  aud  Redeemer,  and  his  pattern  of  life;  and  confesses  the  H.  Sp.  as  his 
Sanctifier  and  Comforter.  Vincent,  observe,  keep  in  mind;  obey — in  life. 
with  you,  though  you  may  be  sundered  widely  fr.  ea.  other,  alway,  lit.  all 
the  days ;  through  all  time,     end     .     .     world, /«('.  "consummation  of  the  age." 

The  great  command. — The  command  to  teach  all  nations  implies — L  That  Chris- 
tianity is  a  universal  religion ;  not  merely  one  of  the  religions  of  the  world  from  which, 
v/ith  others,  we,  in  this  later  day,  are  to  select  an  eclectic  or  universal  religion.  2. 
That  it  is  adapted  to  all  nations  and  all  classes  (Rom.  i.  6),  a  claim  which  history  has 
abundantly  justified,  but  which  was  urged  by  early  opponents  as  a  conclusive  objec- 
tion to  it.  3.  That  not  a  natural  development,  but  obedience  to  the  principles  incul- 
cated by  Jesus  Christ,  constitutes  the  secret  of  true  civilization  among  all  nations, 
and  thus  that  Christian  missions  are  the  mother  of  civilization.  4.  That  from  all 
nations  the  members  of  Christ's  Church  triumphant  are  to  be  gathered  to  God  by 
obedience  to  this  commission.     L.  Abbott. 

lam  with  you  alway.— Kv.  Robert  Bruce,  an  eminent  minister  in  Scotland,  having 
to  preach  on  a  solemn  occasion,  was  late  in  coming  to  the  congregation.  The  people 
wondering  at  his  stay,  the  bells  having  been  rung  long,  and  the  time  far  spent,  the 


Jesus 
appears  to 
tlie  disciples 
in  Galilee 


Jo.  XX.  25;  Mk. 
xvi.  11;  Lu.  xxiv. 
11. 

a  Ma.  xxvi.  32. 
h  1  Co.  XV.  6. 
"They   doubted, 
to    prevent    our 
doubting."    Leo. 


"Our  doubts  are 
traitors,  and 
make  us  lose 
the  good  we  oft 
might  win." 
Shakespeare. 


c  Jo.  vl.  15. 
d  Ac.  X.  36  ;  Eo. 
xiv.  9  ;  1  Pe.  iii. 
22;  Col.  i.  16; 
Phil.  ii.  9  —  11; 
Ep.  i.  21.  22;  1 
Co.  XV.  25  ;  He.  11. 
8,9. 

"In  contempla- 
tion, if  a  man  be- 
gin with  certain- 
ties, he  shall  end 
in  doubts;  but  if 
he  will  be  con- 
tent to  begin  w. 
doubts,  he  shall 
end  in  certain- 
ties."   Bacon, 


"Modest  doubt  is 

call'd 
The     beacon    of 

the    wise,    the 

tent      that 

searches 
To  the  bottom  of 

the  worst." 
Shakespeare. 


e  Ac.  vUl.  4;  xl. 
19—21. 

/  Is  Iv.  5  ;  Ps. 
lx«.  11;  Ga.  ill. 
8. 

g  Lu.  xxiv.  49. 
Nothing  can  be 
more  plain  than 
that  God  is  bent 
on  the  conquest 
of  the  world.  He 
shajjes  history  in 
the  interests  of 
his  Church.  He 
has  mapped  out 
the  world  for  his 
kingdom.  God 
can  employ  all 
methods,  but 
chiefly  loves  to 
work  upon  men 
by  men.     Wesley. 


116 


MATTHEW. 


Chap,  xxvill. 


A.D.  30. 

"God's  promises 
are  a  defence 
against  man's 
threatenlngs. 
The  promises  of 
the  Gospel  are 
sealed  to  us  by 
the  word  of  the 
Father,  the  blood 
of  the  Son,  and 
the  witness  of 
the  Spirit."  Ma- 
son. 


beadle  was  desired  to  go  and  inquire  the  reason;  who  coming  to  his  house,  and 
finding  his  chamber-door  shut,  and  hearing  a  sound,  drew  near,  and  overheard  Mr. 
Bruce  often,  and  with  much  seriousness,  say,  ' '  I  protest  I  will  not  go,  except  Thou 
go  with  me."  Whereupon  the  man  withdrew  without  knocking  at  the  door.  On 
being  asked,  at  his  return,  the  cause  of  Mr.  Bruce's  delay,  he  answered  he  could  not 
tell ;  but  supposed  that  some  person  was  with  him,  who  was  unwilling  to  come  to 
church,  and  he  was  engaged  in  pressing  him  to  come,  declaring  he  would  not  go  with- 
out him.  Mr.  Bruce  soon  after  came,  accompanied  with  no  man,  but  he  came  in  the 
fulness  of  the  blessing  of  the  Gospel  of  Christ;  and  his  speech  and  his  preaching  were 
with  such  demonstration  of  the  Spirit,  that  it  was  easy  to  perceive  he  had  been  in  the 
mount  with  God.  and  that  he  enjoyed  the  presence  of  hia  Divine  Master, 


Untrobuctlom 


I.  Author.  Mark,  also  called  John  Mark  (Ac.  xii.  12,  25),  was  the  son  of  Mary  (Ac.  xii.  12),  the 
sister  of  Barnabas  (Col.  iv.  10),  dwelling  at  Jerusalem  (Ac.  xii.  12).  Having  been  converted  by  Peter 
(1  Pe.  V.  13),  he  became  the  assistant,  and,  during  their  first  miss,  journey,  the  companion,  of  his  un- 
cle and  Paul  (Ac.  xii.  25),  of  whose  difierence  and  separation  he  was  the  cause  (Ac.  xv.  37 — 40). 
Having  left  Paul  and  Barnabas,  he  became  the  companion  of  the  latter  in  his  visit  to  Cyprus  (Ac.  xv. 
39).  Aft.  once  more  rejoining  Paul  (Col.  iv.  10;  Philem.  24;  2  Tim.  iv.  11),  we  tind  him  at  last  with 
Peter  (1  Pe.  v.  13),  whose  amanuensis  tradition  declares  him  to  have  been.  Tradition  says  he  accora. 
Peter  to  Rome,  that  he  went  thence  to  Alexandria,  that  he  was  the  first  bishop  of  the  church  there, 
and  that  he  suffered  martyrdom  in  that  city  (-Baron ims.  Cave,  Wetstein,  etc.;  see  Lard ner,  v.  325; 
though  some  say  that  he  died  a  natural  death;  see  Eiiseb.  Eccl.  Hist.  ii.  15,  16,  24;  Epiph.  H.  51,  6; 
Jerom.  Vir.  HI.  8).  H.  Language.  There  has  never  been  any  well-founded  doubt  that  it  was  writ- 
ten in  Ok.  The  assertion  that  Mk.  wrote  and  preached  in  Lat.,  advanced  by  Rom.  writers,  appar- 
ently to  estab.  the  claims  of  the  Vulgate,  is  without  evidence.  No  anc.  writer  alludes  to  the  Lat. 
orig.  of  Mk.  (see  Alford).  IH.  Origin.  It  is  generally  believed  that  Mk.  wrote  his  Gospel  under  the 
guidance,  if  not  by  the  dictation  of  Peter.  Eusebius,  speaking  of  the  Christians  at  Rome,  says 
{Eccl.  Hist.  ii.  15),  "It  was  not  sufficient  to  hear  but  once,  nor  to  receive  the  unwritten  doctrine  of 
the  Gospel  of  God,  but  they  persevered  with  various  entreaties  to  solicit  Mark,  as  the  companion  of 
Peter,  and  whose  Gospel  we  have,  that  he  should  leave  them  a  monument  of  the  doctrines  thus  orally 
communicated,  in  writing.  Nor  did  they  cease  their  solicitations  until  they  had  prevailed  with  the 
man,  and  thus  became  the  means  of  that  history  wh.  is  called  "the  Gospel  ace.  to  Mk."  Irenaeus, 
also  {Adv.  Hair,  i.,  iii.),  states  that  "after  their  [Peter  and  Paul]  departure  Mk.  also,  the  disc,  and 
interpreter  of  Peter,  delivered  to  us,  in  writing,  the  things  wh.  had  been  preached  by  Peter."  In  this 
view  Jerom.  also  concurs  {de  Vir.  Ml.  c.  8).  IV.  Time.  Not  cert,  but  aft.  a.d.  63;  and  bef.  the 
capture  of  Jerusalem,  a.d.  70.  V.  Place.  Rome,  though  Chrysostom  says  Alexandria.  VT.  For 
WHOM  WRITTEN.  That  it  was  written  for  the  use  of  Gentile  converts  seems  clear  fr. :  1,  the  few  allu- 
sions to  Jewish  customs  and  peculiarities,  and  the  explanations  accom.  such  as  are  named  (see  v.  41 ; 
vii.  2,  11;  XV.  42);  2,  the  omission  of  quotations  fr.  the  prophets;  3,  and  of  particulars  more  impor- 
tant to  the  Jew  than  to  the  Gentile.  VII.  Peculiarities.  1,  of  contents.  The  parable  of  growing 
seed  (iv.  26—29).  The  cure  of  a  deaf  and  dumb  man  (vii.  31—37).  The  cure  of  a  blind  man  at  Beth- 
saida  (viii.  22—26).  2,  of  style.  "By  far  the  greater  part  of  those  graphic  touches  wh.  describe  the 
look  and  gesture  of  our  Lord,  the  arrangement  or  appearance  of  those  around  Him,  the  feelings  with 
wh.  He  contemplated  the  persons  whom  He  addressed,  are  contained  in  this  Gospel.  While  the  mat- 
ters related  are  fewer  than  in  either  Matt,  or  Lu.,  Mk.,  in  by  far  the  greater  num.  of  com.  narrations, 
is  the  most  copious,  and  rich  in  lively  and  interesting  details."  {Alford.)  "The  brevity  of  this 
Gospel  would  commend  it  to  the  acceptance  of  the  great  body  of  the  Roman  people,  esp.  of  the  mid- 
dle classes,  engaged  in  practical  business,  legal  affairs,  commercial  enterprise,  and  military  cam- 
paigns, and  migrating  in  frequent  journeys  from  place  to  place.  Such  an  Evangelical  Manual  as  this 
would  be  particularly  appropriate  and  serviceable  to  them.  Accord,  we  find  it  dist.  fr.  the  other 
Gospels  by  the  intro.  of  Latin  words,  and  by  an  accommodation  of  phraseology  to  Rom.  usages." 
Wordsworth. 


Sl?nop0!0* 


I.  THE  INTRODUCTION. 

i.  The  way  prepared 1.  1-8 

ii.  Baptism  of  Jesus 9-11 

ill.  The  Temptation 12.13 

II.  THE  MINISTRY  OF  JESUS. 
1.  In  Galilee. 

1.  After  John's  imprisonment. 

(1)  Scene  and  theme 14, 15 

(2)  Certain  Apostles  called 16-20 

(3)  Authoritative  teaching  21,  22 

(4)  Miracles 23-34 

(5)  Praying  and  preaching 35-39 

(6)  A  leper  cleansed 40-45 

(7)  Cure  of  the  palsy  (Sabbath) li.  1-12 

(8)  Matthew's  call  and  feast 13-17 

(9)  Fasting 18-22 

(10)  Law  of  the  Sabbath  23-28 

(11)  The  withered  hand ill.  1-6 

(12)  On  the  seaside 7-12 

(13)  Call  of  twelve  Apostles 13-19 

(14)  Scribes  from  Jerusalem,  etc 20-35 

(15)  Parables iv.  1-34 

(16)  Storm  on  the  sea,  etc 35-41 ;  v.  1-20 

(17)  Jairus,  etc 21-43 

(18)  Rejected  at  Nazareth vl.  1-6 

(19)  The  Apostles  sent  forth 7-13 

2.  After  John's  death. 

(1)  Herod 14-29 

(2)  Return  of  Apostles 30, 31 

(3)  Feeding  of  5,000 .31-44 

(4)  Walks  on  the  sea 45-52 

(5)  In  Gennesaret 53-56 ;  vU.  1-23 

(6)  Borders  of  Tyre 24-30 

(7)  Feeding  of  4,000,  etc 31-37 ;  viii.  1-9 

(8)  Dalmanutha 10-13 

(9)  Sermon  in  the  ship 14-21 

(10)  Bethsaida 22-26 

(11)  Peter's  confession  of  faith 27-lx.  1 

(12)  Transfiguration 2-13 

(13)  Dumb  spirit  cast  out 14-29 

(14)  Christian  virtues 30-50 

11.  In  Judaea. 

1.  In  the  Province. 

(1)  Arrival  In  Judaea x.  1 

(2)  Marriage  and  divorce 2-12 

(3)  Little  children 13-16 

(4)  The  rich  young  ruler 17-22 

(5)  Discourse  on  riches 23-31 

(6)  Third  prediction  of  death 32-34 

(7)  Ambition  and  envy 35-45 

(8)  Bartlmeus  46-52 

2.  Jerusalem. 

(1)  His  entrance xi.  1-11 

(2)  Fig-tree  cursed 12-14 

(3)  Cleansing  the  temple 15-19 

(4)  Power  of  faith ...20-26 

3.  The  Temple. 

(1)  Vindication  of  authority 27-33 

(2)  The  wicked  husbandmen xil.  1-12 

(3)  Payment  of  tribute 13-17  . 


(4)  The  Resurrection i«-27 

(5)  The  great  commandment 28-34 

(6)  David  and  Christ 35-37 

(7)  Character  of  the  Scribes 38-40 

(8)  The  widow's  gift 41-44 

(9)  Predictions xlii.  1-37 

III.  LAST  DAYS  ON  EARTH, 
i.  The  last  Passover. 

1.  Ihoo  days  before. 

(1)  Consultation  of  foes xiv.  1,  2 

(2)  The  alabastron 3-9 

(3)  Compact  with  Judas 10, 11 

2.  First  day  of  unleavened  bread. 

(1)  Preparing  the  Passover 12-16 

(2)  The  Passover 17-21 

(3)  Institution  of  Lord's  Supper 22-26 

11.  Oethsemane. 

(1)  On  the  way  thither 27-31 

(2)  The  Agony 32-42 

(3)  The  Betrayal 43-52 

111.  The  trial  of  our  I^ord. 

1.  Before  the  High  Priest. 

(1)  False  witnesses  and  sentence 53-65 

(2)  Peter's  denial 66-72 

2.  Before  Pilate. 

(1)  The  trial xv.  1-14 

(2)  The  sentence,  etc 15-19 

iv.  The  Crucifixion. 

1.  On  the  way 20 

(I)  The  Cyrenian 21 

2.  Golgotha 22 

(1)  The  opiate  refused 23 

(2)  The  crucifixion 24,  25 

(3)  The  accusation 26 

(4)  The  thieves 27,  i8 

(5)  The  spectators 29-3 1 

(6)  The  ninth  hour 33-38 

(7)  The  centurion 39 

(8)  The  women 40,  41 

V.  The  Burial. 

I.Joseph  begs  the  body , 42-45 

2.  The  sepulchre 46,  47 

Ti.  The  Resurrection. 

1.  Morning  of  third  day. 

(1)  Women  at  the  sepulchre xvi.  1-4 

(2)  The  angel 5-8 

(3)  He  appears  to  Mary 9 

(4)  Mary  tells  the  disciples 10, 11 

2.  Evening  of  the  day. 

(1)  He  appears  to  two  disciples 12 

(2)  They  tell  the  rest 13 

3.  Later  in  the  diy. 

(1)  He  appears  to  the  eleven 14 

(2)  Gives  them  their  commission 15-18 

vil.  The  Ascension. 

(1)  He  ascends  to  heaven 19 

(2)  They  go  forth  preaching 20 


Chap.  i.  I— 5- 


181 


CHAPTER   THE  FIRST. 

I,  2.  beginning',  Mk.,  beinc:  more  a  biographer  than  a  historian,  com- 
mences at  once  with  the  ministry  of  the  Baptist;  writing  for  Gentile  converts,  he 
passes  over  the  genealogy  of  our  Lord,  wh.  Mat.,  writing  for  Jews,  gave  in  full. 
Son  .  .  God,"  "  while  Mat.  sets  forth  Jesus  as  the  Christ,  the  prom.  Messiah, 
Mark's  object  is  to  make  Him  known  as  the  God-man."  Jacobus.  "  The  object  of 
Mk.  being  to  relate  the  official  life  and  ministry  of  our  Lord,  he  begins  with  His 
baptism;  and,  as  a  necessary  introduction  to  it,  with  the  preacMngof  John  the 
Baptist.''     Oxford,    written,*  by  inspiration  of  the  H.  Spirit,"  nearly  400  jts.  bef.'' 

The  beginning  of  the  Gospel. — L  A  wonderful  thing  here  begun.  The  Gospel — 
good  news,  etc.  One  might  have  exi^ected  justice  and  wrath  to  make  an  end  of  sin 
and  sinners,  instead  of  a  beginning  of  a  new  dispensation  of  mercy  and  love.  H. 
A  wonderful  beginning  of  this  wonderful  thing.  So  unostentatious, — one  man  preach- 
ing in  the  wilderness;  so  solemn, — one  voice  disturbing  the  silence;  so  novel — a 
way  prepared  for  another  man ;  so  strangely  answering  to  auc.  prophecy.  HL  This 
wonderful  beginning  of  the  wonderful  new,  was  the  beginning  of  the  end  of  the 
wonderful  old.  Yet  no  one  thought  that  a  dispensation  so  solemnly  inaugurated, 
marked  by  prophets,  sustained  by  miracles,  was  having  its  death-knell  tolled  by 
that  one  man  in  the  wilderness.  IV.  The  new  movement  which  now  begins  is  not, 
like  Judaism,  a  law  which  brings  death ;  nor  like  Buddhism,  a  path  in  which  one 
must  walk  as  best  he  may :  it  differs  from  all  other  sj'stems  in  being  essentially  the 
announcement  of  good  tidings  from  above.     Chadwick. 

The  Gospel. — "The  Gospel  is  an  anthem  from  the  harps  of  heaven ;  the  music  of 
the  River  of  Life  washing  its  shores  on  high,  and  pouring  in  cascades  upon  the 
earth.  Not  so  cheerful  was  the  song  of  the  morning  stars;  nor  the  shout  of  the 
sons  of  God  so  joyful.  Gushing  from  the  fountains  of  eternal  harmony,  it  was  first 
heard  on  earth  in  a  low  tone  of  solemn  gladness,  uttered  in  Eden  by  the  Lord  God 
himself.  This  gave  the  kej'-note  of  the  Gospel-song.  Patriarchs  caught  it  up,  and 
taught  it  to  the  generations  following.  It  breathed  from  the  harp  of  the  Psalmist, 
and  rang  like  a  clarion  from  tower  and  mountain-top,  as  prophets  proclaimed  the 
year  of  jubilee.  Fresh  notes  from  heaven  have  enriched  the  harmony,  as  the  Lord 
of  hosts  and  his  angels  have  revealed  new  promises,  and  called  on  the  suffering 
chikh'en  of  Zion  to  be  joj'ful  in  their  king."    Dr.  Hoge. 

3 — 5,  voice,  only  a  voice,  not  the  "coming  one"  Himself.  The  voice  of 
God  speaking  by  His  messenger,  prepare  ye,"  this  is  what  the  voice  exhorts  the 
people  to  do,  i.e.,  to  be  in  readiness  to  welcome  the  long  promised  and  now  expected 
Messiah.  By  Tacitus-'' and  Suetonius  »  this  expec.  of  Messiah  is  limited  to  the  E. 
world.  The  prophecies  of  Dan.  would  prob.  be  known  to  the  Magi.  By  Virgil  *  it 
was  applied  to  Augustus,  baptize,'  baptism  was  the  outward  sign,  or  visible 
profession  of  repentance,  in  view  of  a  plan  of  grace,  the  wilderness,  i-6.,  the 
dry  and  unpeopled  region  extending  from  the  gates  of  Hebron  to  the  shores  of  the 
Dead  Sea.  "  It  is  a  dreary  waste  of  rocky  valleys;  in  some  parts  stern  and  terrible, 
the  rocks  cleft  and  shattered  by  earthquakes  and  convulsions  into  rifts  and  gorges, 
sometimes  a  thousand  feet  in  depth,  though  only  thirty  or  forty  in  width."  Cam. 
Bible,  all  .  .  land,  etc.,  i.e.,  all  the  people.  Peculiar  to  Mk.  A  strong  ex- 
pression. "The  crowds  that  flocked  to  his  baptism  included  representatives  of 
every  class,  Pharisees  and  Sadducees,  tax-gatherers,  soldiers,  rich  and  poor," 

Novelty  and  mystery. — I.  A  wonderful  preacher — 1.  The  subject  of  prophecy;  2. 
The  last  of  the  prophets;  3.  Choosing  a  strange  place  to  preach  in ;  4.  Adopting  an 
antiquated  garb  and  manner.  II.  A  wonderful  sermon— 1.  Not  the  exposition  of  a 
creed;  2.  Not  concerning  traditions  and  ceremonies;  but,  3.  Personal — as  repent- 
ance is  a  personal  duty ;  4.  Practical — as  leading  to  visible  results.  HI.  A  wonder- 
ful congregation — 1.  Strangely  composed — of  city  and  country  people ;  2.  All  trav- 
elling a  great  distance  to  hear  the  preacher;  3.  All  yielding  to  the  truth — confessing 
their  sins;  4.  All  submitting  to  the  rite  imposed  by  the  desert  preacher. 

Preparing  the  way. — "When  a  man  of  rank  has  to  pass  through  a  town  or  vil- 
lage, a  messenger  is  despatched  to  tell  the  people  to  prepare  the  way,  and  to  await 
his  orders.  Hence  may  be  seen  some  sweeping  the  road,  others  who  '  spread  their 
garments  in  the  way,' and  some  who  are  cutting 'down  branches  from  the  trees' 


John  the 
Baptist 

a  Ma.  xvl.  16 ;  Ko. 
i.  3,4;  Lu.  1.  35; 
Jo.  XX.  31;  Ac. 
ix.  20. 
6  Jo.  V.  39. 
c  2  Pe.  1.  21 ;  2  S. 
xxlii.  2  ;  Lu.  i. 
70;  Ac.  1.  16;  111. 
18. 

d  Mai.  ill.  1;  cf. 
Jo.  1.  23;  Is.  xl. 
3 :  Lu.  vli.  28. 
"All  objections, 
when  considered 
and  answered, 
turn  out  to  the 
advantage  of  the 
Gospel,  which 
resembles  a  fine 
country  In  the 
spring  season, 
when  the  very 
hedges  are  in 
bloom,  and  every 
thorn  produces 
a  flower."  Bishop 
Home. 


"The  Gospels  are 
the  garden  en- 
closed, with  its 
blossomed 
mounts  and 
blazing  par- 
terres, and  every 
several  path 
leading  up  to  th. 
Tree  of  Life  in 
the  midst  of  the 
garden,  con- 
spicuous from 
every  corner." 
Dr.  J.  Hamilton. 


e    Lu.  iii.  4;  Ma. 
Hi.   3;    Is.   xl.  3; 
Lu.  1.   76;   Jo.  i. 
15,  23,  36. 
/  Hist.  V.  13. 
g  Vespasian,  i. 
h  Eclogtte,  i. 
i  Jo.  ill.  23 ;  Ma. 
Iii.  11. 

"Baptism  at- 
taches us  to  the 
visible  Church, 
admits  to  that, 
and  is  Its  door  of 
entrance ;  but, 
while  this  ordi- 
nance unites  the 
recipient  to  the 
body  of  profess- 
ing believers,  no 
more  than  the 
sacrament  of  the 
supper  does  it  of 
necessity  form  a 
living  attach- 
ment between  us 
and  the  Sav- 
lour."  Jh-.  T. 
Guthne. 


182 


A.D.  26. 

a  Ma.  ill.  4 :  Zee. 
xiii.  4;  2  K.  1.  8; 
cf.  Ma.  xl.  8. 
6  Le.  xi.  22. 
Latchet,  a  Jace.  for 
fastening  a  shoe ; 
dim.  of  latch,  a- 
kln  to  L.  laqueus, 
a  noose;  hence 
lace,  a  noose  or  tie. 
"A  little  bande;  a 
garter ;  a  latchet 
wherewith  they 
fastened  their 
legge  harneys." 
Fasciola. 

c  Joel  ii.  28 ;  Ac.  1. 
5  ;  ii.  4;  x.  45  ; 
xxii.  15,  X6;  1  Co. 
xii.  13. 

••The  true  func- 
tion of  the  pre- 
dicted herald, the 
best  levelling  of 
the  rugged  ways 
of  humanity  for 
the  Promised 
One  to  traverse, 
was  in  this  uni- 
versal diffusion 
of  the  sense  of 
8'n.  For  Christ 
was  not  come  to 
call  the  right- 
eous, but  sinners 
to  repentance." 
Chadwick. 


baptism  of 
Jesus 

Ma.  ili.  13—17; 
Lu.  ill.  21—23. 

dW.  H.  Dixon, 
Holy  Land;  Bomxr, 
Land  of  Promise, 
S97ff. 

e  Ma.  iv.  15,  16. 
Meekness  ia 
throned  now. 
Gentleness  is 
stronger  than 
force.  The  dove 
conquers  Rome's 
eagles  and  every 
strong  -  taloned, 
sharp-  beaked, 
bird  of  prey. 
"The  Prince  of 
the  kings  of  the 
earth"  is  an- 
ointed by  the 
descending  dove 
and  his  second 
cor o nation  is 
with  thorns,  and 
a  reed  is  His 
sceptre;  for  His 
kingdom  is 
based  on  purity 
and  meekness, 
is  won  by  suffer- 
ing, and  wielded 
in  gentleness. 
Maclaren. 


MARK. 


Chap.  i.  6—13. 


the 
tion 


tetnpta- 


/  exfiaWti. 
h  ijY*TO. 


(Matt.  xxi.  8)  to  form   arches  and  festoons  where  the  great  man  has  to  pass." 
Jiobe7-ts. 

6 — 8.  camel's  hair,"  i-e.,  woven  of  it.  Used  by  the  Bedoweens  both  as  dress, 
a  loose  mantle,  and  for  tent  coverings.  The  material  is  firm  and  turns  the  rain. 
"The}^  are  probably  right  who  suppose  that  John  intentionally  assumed  the  appear- 
ance and  habits  of  Elijah  (2  Kings  i.  8)."  Clarke,  locusts,''  see  note  in  Mat. 
Strabo  and  Pliny  speak  of  1.  being  eaten  in  Judaea  in  their  time.  Burkhardt  desc. 
the  Arabs  as  taking  a  handful  of  them  when  hungry.  Mopitt  saw  the  natives  of  S. 
Africa  gathering  ox-loads  of  these  insects  for  food,  girdle  .  .  skin,  leather, 
still  used  in  E.  wild  honey,  yet  found  in  E.  "On  surfaces  exposed  to  the 
sun,  we  have  seen  thick  coatings  of  the  comb,  filling  crevices  and  containing  the 
honey."  mightier,  in  nature,  oflflces,  mission,  works,  deeds  and  words,  latchet, 
thongs,  stoop  down,  self-depreciation,  humility  (note  the  minute  descriptiveness 
peculiar  to  Mk).  water  .  .  H.  Ghost,"  the  former  only  sig.  the  latter.  As 
the  w.  was  outpoured  by  Jolm,  so  the  outpouring  of  the  H.  Spirit  is  the  distinctive 
work  of  Christ. 

The  congregation  in  the  wilderne.^s. — I.  What  the  people  saw — 1.  No  courtly 
preacher  in  flowing  robes,  with  studied  gestures,  and  well-finished  style,  in  any 
human  edifice;  but  2.  A  rugged,  earnest  man,  who  lived  on  simple  fare,  and  was 
content  with  homely  attire.  II.  What  they  heard — 1.  Not  the  laudation  of  a  sect; 
2.  Not  a  flattering  of  the  rich,  etc.;  3.  But  a  declaration  of  his  own  unworthiness; 
4.  The  beralding  of  the  long-expected  Messiah ;  5.  The  confession  that  his  rite  was 
nothing  compared  with  that  which  it  preflgured. 

The  fidfihnent  of  prophecy.— "■  The  Old  Testament  is  full  of  prophetic  intimations 
and  clear  predictions  concerning  the  coming  Saviour.  Beginning  faintly  and  far 
away,  they  grow  in  distinctness  and  fulness,  until  John  ushers  in  the  long-expected 
Redeemer.  Like  the  chorus  of  bird-songs  which  herald  the  dawn,  which,  beginning 
with  the  soft  chirp  of  a  half-awakened  songster,  gradually  increases  and  swells  till 
the  whole  air  throbs  with  melody,  so  the  prophetic  strain  which  tells  the  coming  Christ 
rises  in  strength  until  He  appears."     Currier. 

Q_ii.  days,  «'•«•,  towards  the  close  of  the  year  a.  u.  c.  781,  or  a.d.  28,  when 
our  Lord  was  thirty  years  of  age  (Lk.  iii.  23),  the  time  appointed  for  the  Levite's  en- 
trance on  "  the  service  of  the  ministry  "  (Num.  iv.  3).  Cam.  B.  Here  Mk.  begins  his 
biog.  of  Christ  with  His  official  hist,  passing  over  the  story  of  His  youth.  Naza- 
reth '^  see  Mat.  Beautiful  sight.  Low  houses,  usually  of  two  stories.  Filthy  streets, 
now  called  en-Ndzirah.  Pop.  ab.  3000.  Galilee,  "of  the  Gentiles. "«  baptized, 
"The  place  of  the  baptism  is  indicated  by  John  i.  28,  which  says  John  was  at  that 
time  baptizing  at  'Bethabara.'  Not  with  the  baptism  of  repentance  for  the  remis- 
sion of  sins,  but  with  the  baptism  of  consecration  to  tbe  work  that  lay  before  him." 
Clarke,  straightway,  a  favorite  word  with  Mark.  He  saw,  i-e.,  Jesus  "while 
engaged,  as  we  learn  from  St.  Luke  iii.  21,  in  solemn  prayer.  We  find  solemn  prayer 
preceding  (i)  our  Lord's  Baptism,  (ii)  His  choice  of  the  Twelve  (Luke  vi.  12),  (iii)  His 
Transfiguration  (Luke  ix.  29),  (iv)  His  agony  in  the  garden  (Matt.  xxvi.  39)."  Caw. 
Bible,  opened,  i?.F.  "  rent  asunder."  voice,  addressing  Him.  well-pleased, 
the  Father  acknowledges,  and  encourages  His  Son. 

The  Father's  recognition  of  the  /Son.— Following  I.  The  Son's  willing  entrance 
upon  His  arduous  enterprise— He  came  fr.  Galilee;  II.  His  humble  recognition  of 
tlie  character,  mission,  and  baptism  of  John.  (The  people  confessed  their  sins,  Jesus 
had  none  to  confess.)    Marked  by  1.  A  visible  sign;  2.  An  audible  voice. 

Baptismal  rows. — "The  Spanish  converts  in  Mexico  remembered  not  anything  of 
the  promise  and  profession  they  made  in  baptism,  save  only  tlieir  names  which  many 
times  they  also  forgot;  and  in  the  kingdom  of  Congo,  of  Africa,  the  Portuguese,  at 
their  first  arrival,  finding  the  people  to  be  neathens,  induced  them  to  be  baptized  in 
great  abundance,  allowing  the  principles  of  Christianity  till  such  times  as  the  priests 
pressed  them  to  lead  lives  according  to  their  profession,  which  the  most  part  of  them 
in  no  case  enduring,  returned  again  to  their  Gentilism.  Such  renegades  are  to  be 
found  in  the  midst  of  us  this  day,  such  as  give  themselves  up  to  Christ  in  profession ; 
but,  when  it  comes  to  a  holy  life,  they  leave  Him  in  the  open  field,  forsaking  their 
colors,  renouncing  their  baptism,  and  running  away  to  the  enemy."    Spencer. 

la   13.     driveth,  Mk.  uses  a  stronger  word/  than  either  Ma.s  or  Lu.*  tempted. 


Chap  i.    x4, 15. 


MARK. 


183 


see  Mat.  Satan,  who  not  onlj',  as  always,  suited  the  temptation  to  circumstances, 
but  even  quoted  Scripture  to  serve  his  purpose,  as  oft.  his  servants  now  do. 

"  But  then  I  sigh,  and  with  a  piece  of  Scripture, 
Tell  them  that  God  bids  us  do  good  for  evil. 
And  thus  I  clothe  my  naked  villany 
With  old  odd  ends,  stolen  forth  of  holy  writ ; 
And  seem  a  saint  when  moat  I  play  the  devil." 

Shakespeare. 

wild  beasts,  could  not  injure  Him,  not  even  that  "old  serpent,"  the  wildest  and 
most  furious  and  crafty  of  them  all.  angels,  representing  the  angel-world,  whose 
Lord  He  was.  ministered.  Hi.  "  deaconed."  How  great  must  have  been  the 
trials  that  needed  such  helpers  ! 

The  ordeal.  I.  Time.  Immediately  after  His  heavenly  recognition.  Great  trials 
follow  in  the  wake  of  great  joys.  H.  Occasion.  The  Holy  Spirit  urged  Him  into  the 
wilderness.  Our  trials  may  be  sent  of  God  as  tests  of  character  and  trials  of  faith. 
in.  Duration — iO  days.  IV.  Source — Satan.  "V.  Circumstances — desert,  wild  beasts, 
no  food,  etc.  VI.  Succors — ministry  of  angels.  VII.  Results — came  ofT  more  than 
a  conqueror — strengthened  morally  and  spiritually  for  His  work — Satan  weakened  by 
defeat.     Christ  able  to  sympathize  with  the  tempted. 

T7ie  wild  beasts. — St.  Mark  relates  the  Temptation  very  briefly,  but  he  alone 
adds  the  graphic  touch  to  the  picture  that  the  Saviour  was  "  with  the  wild  beasts." 
"The  oppressive  solitude,  the  waste  region  so  unlike  His  blooming  Nazareth,  and  the 
ferocity  of  the  brute  creation,  all  would  conspire  to  suggest  those  dread  misgivings 
and  questionings  which  are  provoked  by  'the  something  that  infects  the  world.'" 
"  Surely  we  may  believe  that  He  Who  was  tempted  at  all  points  like  as  we  are,  felt 
now  the  deadly  chill  which  falls  upon  the  soul  from  the  shadow  of  our  ruined  earth." 
Ministry  of  Angels. — "Like  a  beam  of  light  striking  through  some  orifice,  they 
shine  upon  Zacharias  in  the  temple.  As  the  morning  light  finds  the  flowers,  so  they 
found  the  mother  of  Jesus.  To  the  shepherds'  eyes,  they  filled  the  midnight  arch 
like  auroral  beams  of  light.  They  communed  with  the  Saviour  in  His  glory  of  trans- 
figuration, sustained  Him  in  the  anguish  of  the  garden,  watched  Him  at  the  tomb ; 
and  as  they  thronged  the  earth  at  His  coming,  so  they  seem  to  have  hovered  in  the 
air  in  multitudes  at  the  hour  of  His  ascension.  We  could  not  imagine  Christ's 
history  without  angelic  love.  The  sun  without  clouds  of  silver  and  gold,  the  morn- 
ing on  the  fields  without  dew-diamonds,  but  not  the  Saviour  without  His  angels." 
H.  W.  Beecher. 

14,  15.  came  into  Galilee,  "  and  commenced  the  great  Galilean  ministry. 
This  is  not  the  first  return,  which  occurred  not  long  after  the  temptation.  Galilee 
was  the  most  northern  and  the  most  populous  of  the  three  provinces,  into  which  the 
Romans  had  divided  Palestine.  It  was  to  Roman  Palestine  what  the  manufacturing 
districts  are  to  England,  covered  with  busy  towns  and  teeming  villages,  Roman 
custom-houses  and  thriving  fisheries."  gospel,  "good  news."  Although  intrinsic- 
ally and  essentially  good  news ;  yet  good  news  to  some,  may  be  ill  news  to  others. 
To  the  carnal  Jews  it  had  been  better  news  to  have  proclaimed  the  setting  up  of  an 
earthly  political  power,  kingdom  .  .  God,  i.e.,  of  grace,  in  wh.  He  was  to 
reign  in  men's  hearts,  saying,  this  being  the  substance  of  His  preaching,  time," 
"  the  rir/A^  time ;  the  great,  fore-ordained,  predicted  and  longed-for  time  of  Messi- 
anic expectation."  repent*  .  .  believe,"  John  preached  repentance;  Jesus, 
repentance  ^n^  faith. 

Repent  ye. — I.  Repentance  is  a  change  of  mind;  concerning — \.  God;  2.  The 
law;  3.  Sin;  4.  Self;  5.  Christ;  6.  Holiness.  II.  Repentance  is  manifested  by  its 
efl'ects:  1.  Contrition;  2.  Confession;  3.  Self-abhorrence;  4.  Self-abandonment. 
Whythe. — The  scope  of  our  Lord^s  ministry. — I.  The  kingdom  here  spoken  of:  1. 
The  kingdom  of  God;  2.  It  was  at  that  time  to  be  established.  II.  What  must  we 
do  to  become  subjects  thereof:  1.  Repent  of  sin;  2.  Believe  the  Gospel.  Applica- 
tion: (1)  Inquiry;  (2)  Humiliation ;  (3)  Thankfulness.     Simeon. 

Repentance. — A  theological  student  once  called  on  Archibald  Alexander  in  great 
distress  of  mind,  doubting  whether  he  had  been  converted.  The  old  doctor  encour- 
aged him  to  open  his  mind.  After  he  was  through,  the  aged  disciple,  lajing  his 
hand  on  his  head;  said,  "My  young  brother,  you  know  what  repentance  is — what 
faith  in  Christ  is.  You  think  you  once  repented  and  once  believed.  Now  don't 
fight  your  doubts ;  go  it  all  over  again.  Repent  now;  believe  in  Christ;  that's  the 
way  to  have  a  consciousness  of  acceptance  with  God.     I  have  to  do  both  very  often. 


A.D.  27. 

"  We  draw  this 
happy  inference : 
in  whatever 
Jesus  overcame 
we  can  over- 
come.  We  walk 
in  His  f ootpri  nts  ■ 
we  can  ascend 
by  the  rock-hewn 
steps  which  Hla 
Agony  has  cut." 
Ederskeim. 


desert  of 
Judsea 

Ma.  Iv.  1—11 ;  Lu. 
iv.  1—13. 

"'Then,'  etc. — 
that  is,  after  a 
special  manifes- 
tation to  him  of 
the  Divine  favor. 
Thou  Shalt  be 
sure  to  be  as- 
saulted by  Satan, 
when  thou  hast 
received  the 
greatest  enlarge- 
ments from  hea- 
ven, either  at  the 
Sacrament  or  in 
prayer,  or  in  any 
other  way,  then 
look  for  an  onset. 
This  arch-pirate 
lets  the  empty 
ships  pass,  but 
lays  wait  for 
them  when  they 
return  richest 
laden."  Leigh- 
ton. 


Jesus  com- 
mences His 
public 
ministry- 
Ma.  iv.  17 ;  Lu.lv. 
15,  16 ;  Jo.  iv.  43 
—45.  ' 

a  Da.  li.44;lx.  25; 

Ga.  iv.  4:  Ep.i.lO. 

6  fj-iTavoilre.     See 

Lex. 

cAc.   11.   38:  xTl. 

31 ;  Ro.  xvl.  26. 


"Repentance 
hath  a  purifying 
power,  and  every 
tear  is  of  a  clean- 
sing virtue:  but 
these  penitential 
clouds  must  be 
still  kept  drop- 
ping, one  shower 
will  not  suffice; 
for  repentance  is 
not  one  single 
action,  but  a 
course."    South, 


184 


Chap.  i.  x6— as. 


A.D.  27. 


call  of  the 
apostles 

Ma.    Iv.    18—22; 
Lu.  V.  10,  11. 
a  Jo.  i.  41,  42. 
h  Mk.  iii.  14. 
c  Pr.  xxii.  29 ;  Ro. 
xil.  11. 

"Jesus  utters  no 
call  without  a 
promise." 
It  was  already  a 
case  of  "my 
sheep  hear  my 
voice,  and  I 
know  them,  and 
they  follow  me." 
Clarke. 


"To  these  men, 
accustomed  to  a 
joy  and  gladness 
when  they  took 
great  or  great 
store  of  fish,  He 
presents  His 
comforts  to  their 
taste;  they 
should  be  fishers 
still.  Christ 
makes  heaven 
all  things  to  all 
men,  that  he 
might  gain  all." 
Donne. 


d  Jo.  1.  41.  " 
e  Mk.  XV.  40;  Ma. 
xxvil.  56. 
f  Lu.  V.  6. 
g  Jo.  xxi.  11. 
"  According      to 
the  Talmud,  the 
Sea     of    Galilee 
was    famous  for 
its  fisheries:  and 
to    this  day  the 
traveller  who  vis- 
its Tiberias  will 
find     his     table 
amply    supplied 
with  fresh  fish." 
Porter. 


the  syna- 
gogrtte  at 
Capematini 

Lu.  Iv.  31—37. 
h  Ma.  iv.  13. 
i   Thompson,     Cen- 
tral Palestine   416 

ff- 

j    Robinson,     Bib. 
Res.  lit.  348. 
A;  Ma.  iv.  13;  Lu. 
iv.  30.  31. 
ZMa.  ix.  1;  Mk. 
11. 1. 

m  Ma.  vlll.  5—17 ; 
Ix.  1—8,  q.  V. 


Go  to  your  room,  and  give  j'ourself  to  Christ  this  very  moment,  and  let  doubta  go. 
If  you  have  not  been  His  disciple,  be  one  now.  Don't  fight  the  devil  on  his  own 
ground.  Choose  the  ground  of  Christ's  righteousness  and  atonement,  and  then 
fight  him." 

i6 — 18.  walked,  alone,  but  purposing  even  now  to  select  His  future  com- 
panions. "The  recent  cure  of  the  son  of  the  oflScer  in  Herod's  court  had  roused 
much  interest  at  Capernaum,  and  many  pressed  upon  the  Saviour  to  'hear  the 
word  of  God''  (Luke  v.  1)."  Sittton  .  .  Andrew,  {see  Mat.  iv.  18 — 22;  Jo.  i. 
25 — 35),  they  were  both  disc,  bef.,"  "they  had  been  among  His  very  earliest  fol- 
lowers, had  witnessed  His  first  miracle,  had  been  with  Him  at  the  passover,  had  been 
His  companions  in  labor  in  Judaea,  even  baptizing  disciples  for  Him,  and  had  come 
with  Him  through  Samaria  into  Galilee,"  now  called  to  be  attendants,  and  aft. 
apostles.''  casting  .  .  net,"  Christ  does  not  call  idle  men  to  work  in  His  vine- 
yard, fishers  .  .  men,  at  every  step  of  their  new  work  they  would  see  the 
analogy  betw.  it  and  the  old.  forsook,  with  us  to  follow  Christ  there  must  be  the 
imvard  forsaking  of  self  and  sin;  though  not,  necessarily,  the  outward  abandon- 
ment of  worldly  calling. 

Suggestiveness  of  human  callings. — I.  In  every  lawful  human  calling  may  be 
seen  moral  analogies,  and  emblems  of  processes  in  the  higher  life;  II.  It  would  be 
for  the  comfort  and  help  of  Christians  if  they  would  try  to  trace  these  resemblances; 

III.  Our  Lord  made  many  of  them  the  basis  of  his  most  instructive  parables — mer- 
chant, master  and  servants,  sower,  harvest,  marriage  feast,  wheat  and  tares,  etc. ; 

IV.  We  might  be  more  constantly  placed  in  connection  with  the  higher  by  the  daily 
reminders  of  the  lower  and  secular  life. 

Precede  and  follow. — It  is  observed  of  Caesar,  that  he  never  said  to  his  soldiers 
"  i^e,"  go  on,  but  "veiiiie,"  come  on,  or  follow  me.  So  our  great  Exemplar,  while 
He  commands  us  to  duty,  has  shown  us  the  way.  "Follow  me,"  is  the  Divine 
injunction.  Rules  for  fishing. — I  watched  an  old  man  trout  fishing  the  other  day, 
pulling  them  out  one  after  another  briskly.  "  You  manage  it  cleverly,  old  friend," 
I  said;  "I  have  passed  a  good  many  below  who  don't  seem  to  be  doing  anything." 
The  old  man  lifted  himself  up,  and  stuck  his  rod  in  the  ground.  "  "Well,  you  see,  sir, 
there  be  three  rules  for  trout  fishing,  and  'tis  no  good  trying  if  you  don't  mind  them. 
The  first  is,  keep  yourself  out  of  sight;  and  the  second,  keep  yourself  further  out  of 
sight;  and  the  third  is,  keep  yourself  further  still  out  of  sight.  Then  you'll  do  it." 
"  Good  for  catching  men,  too,"  thought  I.     Mark  Guy  Pearse. 

19,  30.  fartker,  along  the  coast.  James,  first  mention  of  him.  John,  a 
disc,  bef.''  (their  mo.  Salome  *).  Sjebedee,  =  Jehovah  gave.  As  we  hear  no  more 
of  him  aft.  this  event,  it  is  prob.  that  he  did  not  live  much  longer,  mending  .  . 
nets,  wh.  were  broken;/  on  another  remarkable  occa.  they  were  not.?  hired 
servants,  thus  it  is  clear  how  they  could  without  impiety  forsake  their  father.  A 
proof  that  Z.  did  not  follow  his  craft  in  a  petty  way,  and  that  he  prob.  was  not  with- 
out means.     They  forsook  a  thriving  business. 

Care  for  the  lower  in  the  supreme  regard  for  the  higher. — I.  Lower  calling  left 
for  the  higher;  II.  The  lower  relationship  left  for  the  higher;  III.  The  lower  cared 
for  in  that  the  father  M-as  not  bereft  of  help ;  nor  was  any  portion  of  the  property 
claimed.  Prompt  obedience. — I.  Followed  at  once;  II.  They  left  the  attractions  of 
home ;  HI.  They  abandoned  a  familiar  calling. 

Fishing  inentioned  in  the  Gospels. — Four  kinds  are  alluded  to — 1.  With  a  hook 
and  line  (Ma.  xvii.  27).  2.  With  a  hand-net  {aixqjifiXrjaTov),  thrown  fr.  a  rock  or 
boat,  at  any  particular  fish  wh.  a  keen  eye  may  detect.  This  is  the  net  wh.  Andrew 
and  Peter  were  casting  {see  supra).  3.  With  a  bag-net  {iiKTvov)  shaped  esp.  for 
fishing  in  deep  water.  These  were  the  nets  descr.  as  being  mended  {above)  and 
washed  (.see  Luke).  McCheyne  desc.  the  nets  he  saw  used  in  Egypt,  and  at  the 
sea  of  Galilee,  as  a  sort  of  purse  net.  4.  With  a  drag-net  {dayrfvp),  very  large, 
and  requiring  several  men  to  work  it  (see  Mat.  xiii.  47 — 50). 

21,  22.  Capernaum,*  site  not  yet  certainly  ascert.  By  some*  thought  to  be 
at  Ted  Hu,m,  ab.  2  m.  fr.  influx  of  Jordan ;  by  others.'  at  Klian  Minyeh,  ab.  4  m.  fr. 
the  same  point.  C.  was  our  Lord's  home  for  some  time  after  quitting  Naz.,*  hence  it 
was  called  His  "own  city." '■  It  was  the  scene  of  several  miracles.  •"  sabbath,  on 
wh.  He  ill.  His  own  saying,  "It  is  lawful  to  do  good  on  the  Sabbath-day,"  for  it  was 
marked  by  preaching  in  the  s.,  the  cure  of  the  demoniac,  the  restoration  of  Peter's 


Chap.  i.   Z3—Z6. 


185 


mother-in-law,  and  healing  many  in  the  street  in  the  evening,  taught,"  His  works 
prepared  them  to  receive  His  words. 

The  old  teachers  and  the  nev\ — I.  They  expounded  the  law  of  Moses ;  He  gave  a 
new  law,  expressing  His  will  as  the  manifestation  of  the  Divine  will,  "  I  say  unto 
you."  II.  They  gave  traditional  interpretations;  He  made  truth  evident  to  the  judg- 
ments and  consciences  of  men.  III.  They  spoke  and  did  not ;  His  conduct  and  char- 
acter enforced  all  He  taught,  for  He  ever  sought  the  good  of  men  and  the  honor  of 
God,  nothing  for  Himself.     Goodwin. 

TJie  Synagogue. — "At  Tell  Hum,  on  the  lake,  remains  of  a  sj-nagogue  of  un- 
usual size  and  beauty  have  been  excavated,  the  style  of  which  belongs  to  the  Hero- 
dian  period  of  architecture.  The  lintel  of  the  chief  doorway  has  a  carving  in  the 
centre,  of  'the  pot  of  manna,"  which  is  encircled  with  the  vine  and  clusters  of 
grapes.  And  it  is  this  which  enables  us  to  identify  'His  own  city,'  as  well  as  the 
building  where  He  delivered  one  of  His  most  important  discourses.  (Ju.  vi.  36.)  It 
was  in  this  building  that  our  Lord  spent  the  morning  of  His  first  Sabbath-day  in 
Galilee."    Luckock. 

23,  24.  synagogfue  .  .  spirit,  subjects  of  Satan  in  house  of  God.  cried 
out,  he  had  been  a  decorous  worshipper  in  the  absence  of  Jesus.  How  oft.  bad  he 
been  there  without  crying  out.  let  .  .  thee,  lit.  ''what  to  Jis  and  to  thee."  ^ 
destroy,  "  the  demoniac  consciousness  in  its  involuntary  presentiment.'""  I  .  . 
thee,''  not  men  alone  were  looking  for  the  Messiah;  evil  spirits  were  expecting  Him. 
The  anc.  promise  to  fallen  man  involved  a  threat  to  fallen  angels ; «  both  were  now 
ab.  to  be  fulfilled.  Holy  .  .  God,  that  special  and  concealed  title  of  our  Lord 
wh.,  at  this  time,  only  spiritual  natures  knew.'' 

The  great  contrast  existiyxg  betw.  the  state  of  fallen  men  and  fallen  angels,  ac- 
co7-ding  to  their  dif.  relations  to  the  mediatorial  economy. — The  uuclean  spirits— I. 
Intimates  that  Jesus  had  come  to  destroy  them,  and  save  men.  II.  That  fallen  an- 
gels are  fully  aware  that  they  have  no  interest  whatever  in  Christ  as  a  Saviour,  and 
that  men  alone  are  interested  in  Him  in  that  character.  III.  That  their  knowledge 
of  Jesus,  as  the  Son  of  God  and  the  Saviour  of  men,  filled  the  fallen  angels  with  the 
keenest  apprehension  and  despair;  the  very  same  knowledge  being  the  life  and  sal- 
vation of  men.  IV.  Observe  how  dif.  is  the  conduct  of  Jesus  towards  a  fallen  angel 
in  distress,  to  the  compassionate  tenderness  wh.  He  always  manifested  towards  men 
in  a  similar  condition.  Application:  (1)  Behold  and  adore  both  the  goodness  and 
severity  of  God ;  (2)  To  what  an  infinite  state  of  dignity  and  glory  we  behold  our 
nature  exalted  in  the  person  of  the  Son  of  God  !  so  that  mankind  can  lay  claim  to  a 
closer  and  a  more  intimate  affinity  with  the  Deity  than  any  other  created  nature;  (3) 
Are  we  warranted  in  supposing  that,  had  a  similar  offer  of  a  Saviour  as  that  made 
to  fallen  man,  been  made  to  fallen  angels,  it  would  have  had  a  dif.  reception  ?  (4) 
How  awfully  important  the  position  occupied  by  men  under  the  Gospel  dispensation 
betw.  holy  angels  in  heaven  and  fallen  angels  in  hell.     W.  Bees. 

Evil  Spirits. — "It  alarms  and  shocks  us  to  think  that  evil  spirits  have  power 
over  the  human  mind,  and  still  more  that  such  power  should  extend,  as  in  cases  of 
possession,  even  to  the  body.  Evil  men,  however,  manifestly  wield  such  power. 
'They  got  rid  of  the  wicked  one,'  said  Goethe,  'but  they  could  not  get  rid  of  tlie 
wicked  ones.'  Thus  it  appears  that  such  a  narrative  need  startle  no  believer  in 
God,  and  in  moral  good  and  evil,  who  considers  the  unquestionable  facts  of  life. 
And  how  often  will  the  observant  Christian  be  startled  at  the  wild  insurrection  and 
surging  up  of  evil  thought  and  dark  suggestions,  which  he  cannot  believe  to  be  his 
own,  which  will  not  be  gainsaid  or  repulsed.  How  easily  do  such  experiences  fall 
in  with  the  plain  words  of  Scripture,  by  which  the  veil  is  drawn  aside,  and  the  mys- 
tery nf  the  spiritual  world  laid  bare.  Then  we  learn  that  man  is  not  only  fallen  but 
assaulted,  not  only  feeble  but  enslaved,  not  only  a  wandering  sheep  but  led  captive 
by  the  devil  at  his  will."    Expositor's  Bible. 

25,  26.  rebuked,^  involuntary  testimony,  esp.  fr.  such  a  source,  is  sternly 
rejected,  hold  .  .  peace,  silencing  the  instrument  of  evil.  The  term  *  is  used 
of  muzzling  oxen,  torn,  con\Tilsed.  What  the  devil  cannot  retain,  he  will  dam- 
age. Defects,  blemishes,  etc.,  of  Christians  maybe  the  lingering  marks  of  the  old 
tearing  by  the  evil  one. 

Final  struggle  for  supremacy. — I.  Preceded  by  a  lip  confession  of  the  nature 
and  work  of  Christ.  The  devil  will  be  willing  that  the  sinner's  creed  shall  be  right 
if  he  may  only  remain  in  possession.     Many  sinners  verbally  confess  Christ.     II. 


a  Ma.  vii.  28,  29. 
"The  scribes 
were  mere  copy- 
ists and  inter- 
preters ;  every- 
thing came  at 
sec  o  n  d  -  h  a  n  d  ; 
they  neither  had 
nor  claimed  any 
independent  au- 
thority. In  the 
midst  of  their 
small  and  nar- 
row questionings 
and  their  stale 
utterances  of 
second-hand 
opinion  the 
strong  and  posi- 
tive preaching  of 
Jesus  came  in 
like  a  breath  of 
morning  air. 
•We  speak  that 
which  we  do 
know,'  He  said 
of  Himself  (John 
ill.  11)."     Clarke. 


cure  of  man 
■with  uxLcleaii 
Spirit 

Lu.  iv.  31—37. 
6  2  S.  xvi.  10;  Jo. 
11.4;  Ma.  vlll.  29. 
c  Lange;  Ac.  xvi. 
16. 

d  Ja.  ii.  19. 
e  Ge.  ill.  U,  15. 
/  Jo.  vi.  69;  Ac. 
iii.  6,  8;  cf.  Jo.  x. 
36 ;  Ps.  LkxxIx. 
18,19;  Lu.  1.  35; 
Ac.  Iii.  14;  Ps. 
xvi.  10. 

"As  Jesua  drove 
out  the  demons, 
He  suffered  them 
not  to  speak  be- 
cause they  knew 
Him.  Any  help 
which  might 
have  come  to 
Him  from  the 
lips  of  hell  was 
shocjclng  and  re- 
volting to  our 
Lord."  Chadwick, 


g  Mk.  i.  34;  111. 
12;  Lu.  Iv.  41. 

h.  (t>iiJ.u9r)Ti, ;  see  1 
Ti.  V.  8. 

"  O  that  minis- 
ters would  so  re- 
ply, when  the 
devils  offer  them 
a  flattering  testi- 
mony."   Stier. 


"He  who  would 
fight  the  devil 
with  his  own 
weapon  must  not 
wonder  if  he 
finds  him  an 
over  match." 
South, 


186 


Chap.  i.   27—31. 


aLu.  Iv.  36. 
A  "great"  or 
"violent  fever," 
according  to  the 
physician  St. 
Luke.  Intermit- 
tent fever  and 
dysentery,  the 
latter  often  fatal, 
are  ordinary 
Arabian  dis- 
eases. 

"If  a  man  do  not 
erect  In  this  age 
h:s  own  tomb, 
ere  he  dies,  he 
shall  live  no 
longer  in  monu- 
ment than  the 
bell  rings  and 
the  widow 
weeps."  Shakes- 
peare. 

Boerhaave  once 
received  a  letter 
from  China  di- 
rected "To  the 
Illustrious  Boer- 
haave, Europe," 
which  reached 
him  as  safely  as 
if  it  had  been  ad- 
dressed to  Ley- 
den,  Holland, 
his  place  of  resi- 
dence. 

"  Fame  is  like  a 
river,  that  bear- 
eth  up  things 
1  i  ght  and  swollen 
and  drowns 
things  weighty 
and  solid."  Lord 
Bacon. 


Peter's 
tnother-in- 
law  restored 

Ma.  viil.  14—17; 
Lu.  iv.  38—41. 
6  Lu.  iv.  38. 
"Think  of  the 
wonder,  the  glad- 
ness and  grati- 
tude of  their 
humble  feast." 
Chadwick. 

"Ingratitude    is 
the    treason    of 
mankind.''  1 
TItompson. 

"Those  who  will 
not  thank  God 
for  His  mercies 
on  earth, need  not 
expect  to  share 
His  blessings  in 
heaven."    Bowes. 

"One  ungrateful 
man  does  an  in- 
Jury  to  all  who 
stand  in  need 
of  aid."  Publius 
Syrus. 


Marked  by  a  last  effort  of  diabolic  malice.  Often  darkest  just  before  day;  the  sin- 
ner often  most  torn  by  Satan  just  before  he  surrenders  to  Jesus.  III.  Followed  by 
expulsion.  Jesus  will  not  be  content  with  lip  service  while  the  devil  lives  in  and 
rules  the  heart. 

The  devil  iror.sted. — Tasso  tells  us,  that  when  the  Crusaders,  who  had  vowed  to 
rescue  the  Holy  Land  from  the  infidel's  power,  arrived  at  the  Holy  City,  Satan  held 
a  council  to  devise  seme  means  to  defeat  the  plans  of  the  Christians;  and  Armida, 
a  beautiful  sorceress,  Avas  commissioned  to  try  her  arts  upon  them.  She  conducted 
Rinaldo  to  her  splendid  palace,  on  a  remote  island,  surrounded  by  delightful  gar- 
dens and  pleasure  grounds,  where  he  utterly  forgot  his  vows,  the  great  object  to 
which  he  had  devoted  his  life.  Carlo  andUbaldo  hastened  from  the  Christian  army 
to  rescue  him,  which  they  did  by  a  remarkable  influence,  which  even  the  sorceress 
could  not  resist.  Rinaldo  succeeded  at  length  in  converting  her  to  the  Christian 
faith. 

27,  28.  amazed,  at  finding  one  in  their  presence  so  much  mightier  than  spirits 
who  had  such  power,  doctrine,"  mighty  words  conjoined  with  mighty  deeds. 
they  .  .  obey,  demoniacal  possession  a  popularly  recognized  fact.  All  attest 
the  expulsion  of  the  evil  spirit.  "  The  period  of  our  Lord's  being  on  earth  was,  more 
than  any  other  in  the  world,  under  the  dominion  of  evil.  The  foundations  of  man's 
moral  being  were  broken  up,  and  the  Itour  and  pou'e7-  of  darkness  prevailing." 
Alford.    fame    .     .     Galilee,  through  G.  and  beyond  its  boundaries. 

Wonder,  inquiry,  popularity. — I.  Wonder,  and  what  excited  it:  1.  What  they 
had  seen — men  delivered  from  the  power  of  Satan;  2.  What  they  had  heard — the  all- 
powerful  Word  of  Jesus.  II.  Inquiry,  and  to  what  end  it  was  directed:  1.  Into  the 
nature  and  reality  of  His  works;  2.  Into  the  character  of  His  doctrine.  III.  Popu- 
larity, and  how  it  was  extended:  1.  By  the  reports  of  wondering  men ;  2.  Swiftly 
spreading  through  the  land. 

Human  fame  contrasted  ivith  that  of  Jesus. — "  When  we  had  smoked  our  pipes 
awhile,  and  all  the  servants  gone  away,  I  presented  a  letter  of  the  Archbishop  of 
Canterbury.  It  was  received  in  due  form,  and  after  a  short  explanatory  exordium, 
was  read  aloud  to  the  patriarch,  first  m  English,  and  then  translated  into  Greek. 
'  And  who,'  quoth  the  Patriarch  of  Constantinople,  the  supreme  head  and  primate  of 
the  Greek  Church  in  Asia, — '  who  is  the  Archbishop  of  Canterbury  ? '  '  What  ?'  said 
I,  a  little  astonished  at  the  question.  '  Who,' said  he,  '  is  the  Archbishop  of  Canter- 
bury ? '  'Why,  the  Archbishop  of  Canterbury.'  'Archbishop  of  what?'  s&\^  the 
patriarch.  '  Cayiterbury,' &?a^  I.  '  0  !' said  the  patriarch :  '  ah,  yes  !  and  who  is 
he  ?'    Here  all  my  friends  and  myself  were  taken  aback  sorely."     Curzon. 

3g — 31.  they  entered,  Jesus,  Peter,  Andrew,  with  .  .  John,  the  four 
whom  he  had  called,  fever,  a  great  fever.*  anon,  at  once.  "Here  also  we 
have  EvBecoi  thrice  in  rapid  succession.  Immediately  into  the  house,  ivimediately  to 
the  matter,  immediately  healed."  took  .  .  hand,  without  fear  of  infection. 
ministered,  with  joy  and  gratitude.  "The  afflicted  should  receive  sympathy  and 
succor,  and  return  kindness  and  help." 

Tlie  house  of  God,  and  the  home  of  man. — I.  Some  worshipping,  others  at  home 
sick ;  II.  The  worshippers  return  straightway ;  III.  News  for  the  sickroom  from  the 
sanctuary;  IV.  Jesus  Himself  a  visitor  of  the  sick;  V.  The  Great  Preacher  in  a 
poor  man's  home;  VL  Sympathy  with  the  aftlicted—" they  tell  Him  of  her";  VH. 
The  Divine  recognition  of  human  sympathy — He  came  and  took  her  by  the  hand; 
VIIL  The  gratitude  of  the  healed— she  ministered  unto  them;  Jesus,  the  good 
physician,  and  those  who  had  brought  Him. 

Peter's  wife. — "Especial  interest  attaches  to  the  mention  of  the  mother-in-law 
of  Peter,  as  proving  that  Jesus  chose  a  married  man  to  be  an  apostle,  the  very  apostle 
from  whom  the  celibate  ministry  of  Rome  professes  to  have  received  the  keys.  The 
evidence  does  not  stand  alone.  When  St.  Paul's  apostolic  authority  was  impugned, 
he  insisted  that  he  had  the  same  right  to  bring  with  him  in  his  travels  a  believing 
wife,  which  Peter  exercised.  And  Clement  of  Alexandria  tells  us  that  Peter's  wife 
acted  as  his  coadjutor,  ministering  to  women  in  their  own  homes,  by  which  means 
the  gospel  of  Christ  penetrated  without  scandal  the  privacy  of  women's  apartments." 
Expositor's  Bible. — Her  death.— \t  appears  from  a  very  touching  account  given  by 
Clement  of  Alexandria,  that  they  were  living  together  when  she  was  called  to  mar- 
tyrdom.    "  They  say,  accordingly,  that  Peter,  on  "seeing  his  wife  led  to  death,  rejoiced 


Chap.  i.  3a— 39- 


187 


on  account  of  her  call  and  conveyance  home,  and  called  very  encouragingly  and 
comfortingly,  addressing  her  byname,  'Remember  thou  the  Lord.'  Such  was  the 
marriage  of  the  blessed,  and  their  perfect  disposition  towards  those  dearest  to  them." 
Sadler. 

32 — 34.  even,"  Ma.  names  the  evening.  Mk.  and  Lu.  supply  the  cause— \i 
was  the  Sabbath.  The  crowd  of  sick  evidently  waited  till  sunset  when  the  day  legally 
ended,  to  avoid  a  breach  of  the  Sabbath.*  diseased  .  .  possessed,  distinc. 
drawn  betw.  physically  sick  and  demoniacs,  city  .  .  door,  i.e.,  the  door  of  St. 
Peter's  house,  "the  door  so  well  known  to  him  who  supplied  St.  Mark  with  materials 
for  his  Gospel.  St.  Matthew  connects  the  cures  now  wrought  with  the  prophecy  of 
Isaiah  liii.  4."  Cam.  B.  many,  both  as  to  number  of  persons,  and  variety  of  ail- 
ments, devils,  this  should  be  "demons."  Vincent,  not  .  .  speak,  either 
for  or  against.  They  were  muzzled,  knew,  their  knowledge  was  both  intuitive  and 
experimental.  They  knew  Him  of  old,  even  fr.  everlasting;  they  knew  Him  in  the 
days  of  His  flesh:  they  know  Him  now. 

Preachers  of  truth  must  be  divinely  coinmissioned — I.  The  evil  spirits  knew  Jesus ; 
II.  Because  they  were  evil  spirits  He  would  not  sutler  them  to  speak ;  III.  The  mes- 
sage may  be  weakened  by  the  character  of  the  messenger;  IV.  Jesus  may  be  com- 
promised by  self-sent  teachers ;  V.  Jesus  healed  without  receiving  reward  or  praise. 

Sympathy  of  Jesus  with  the  afflicted. — "  They  tell  us,  that,  in  some  trackless  lands, 
when  one  friend  passes  through  the  pathless  forests,  he  breaks  a  twig  ever  and  anon 
as  he  goes,  that  those  who  come  after  may  see  the  traces  of  his  having  been  there, 
and  may  know  that  they  are  not  out  of  the  road.  Oh !  when  we  are  journeying 
through  the  murky  night,  and  the  dark  woods  of  affliction  and  sorrow,  it  is  something 
to  find  here  and  there  a  spray  broken,  or  a  leafy  stem  bent  down  with  the  tread  of 
His  foot  and  the  brush  of  His  hand  as  He  passed ;  and  to  remember  that  the  path  He 
trod  He  has  hallowed,  and  that  there  are  lingering  fragrances  and  hidden  strengths 
in  the  remembrance,  'in  all  points  tempted  as  we  are,'  bearing  grief  for  us,  bearing 
grief  with  us,  bearing  grief  like  us."    J.  Maclaren. 

35 — 39.  morningf  .  .  early,  lit.,  "  Having  risen  bef.  the  dawn.  He  went 
out  in  the  morning.'"  solitary,"  never  less  alone  than  wheii  alone.  "I  am  not 
alone,  for  the  Father  is  with  Me."  By  His  nature,  character,  etc.,  He  was  isolated  in 
the  crowd,  prayed, **  and  by  His  prayers  converting  the  desert  into  a  temple. 
Simon,  named  first,  as  the  head  of  the  house,  followed,  better  "  followed  after  " 
or  "pursued."  they,  Andrew,  Jas.,  Jo.  found  him,  praying  in  weakness  of 
humanity :  we  find  Him  clothed  with  Divine  power,  all  men,  thus  early  in  the  day, 
all  were  asking  "where  is  He?"  next  towns,  neighboring  country  towns. 
preach  .  .  forth,  preaching  His  great  vocation  in  opp.  to  pressure  of  individ- 
ual applicants  for  aid  in  Capernaum,  in  .  .  synagogues,  lit.,  "«'« to."  "The 
accusative  twice  occurring  makes  it  emphatic  that  He  filled  the  s.'s  and  all  Judaea 
with  a  might  of  preaching  that  formed  a  contrast  to  the  synagogue  style." 

The  Saviour's  secret  prayer. — I.  How  diligent  was  the  Saviour  in  the  improve- 
ment of  His  time.  II.  No  crowd  of  company,  or  calls  of  business,  could  divert  Jesus 
fr.  His  daily  devotions.  III.  What  care  our  Lord  took  to  find  a  place  of  solitude 
and  prayer:  1.  We  should  in  like  manner  avoid  the  appearance  of  ostentation;  2. 
Another  reason  for  secresy  is  that  we  may  be  undisturbed;  3.  In  secresy  and  soli- 
tude we  can  enjoy  greater  freedom  in  communion  with  God.  IV.  This  example 
may  be  applied:  1,  for  reproof  of  the  irreligious;  2,  for  encouragement  of  the  godly. 
Lathrop. 

Communion  with  God. — "Long  before  night  was  ended  the  Chief  Worker  was 
up  from  His  couch  and  out  at  the  door,  through  the  city  that  was  wrapped  in  slum- 
ber, into  the  open  country,  to  some  solitary  place,  to  pray.  A  day  of  such  teach- 
ing, of  such  healing,  of  such  blessing,  cannot  be  lived  without  a  close,  contmuous 
communion  with  God;  and  as  He  was  the  beloved  Son  of  God,  well  pleasing  to  the 
Father,  it  was  the  more  necessary  that  Ho  should  keep  in  contact  with  the  Father. 
Common  men  can  do,  it  appears,  with  very  little  prayer;  bad  men  can  do  without 
communion  at  all ;  but  the  better  we  are  the  more  communion  we  want,  and  the  Son 
of  God  Himself  reveals  His  Sonship  first  in  this  necessity  of  constant  prayer." 
Horton. 

Duty  and  prayer. — Colonel  Gardiner  used  constantly  to  rise  at  four  in  the  morn- 
ing, and  to  spend  his  time  till  six  in  the  secret  exercises  of  the  closet — reading, 
meditation,  and  prayer;  in  which  last  he  acquired  such  a  fervency  of  spirit  as  "I 


A.D.  27. 


many  others 
are  cured 

a  Ma.  xil.  10. 
b  See  Blunt  Scrip. 
Coincidences,  255. 
"  He  drank  deep- 
ly of  the  well  of 
which  He  would 
have  His  follow- 
ers to  be  ever 
drinking,  the 
bliss  of  doing 
good."  Stalker. 

One  in  afaiction, 
when  asked  how 
he  bore  it  so  well, 
replied,  "It 
lightens  the 
stroke  to  draw 
near  to  Him  who 
handles  the 
rod." 

"  Affliction  is  the 
wholesome  soil 
of  virtue,  where 
patience,  honor, 
sweet  humanity, 
and  calm  forti- 
tude, take  root 
and  strongly 
flourish."  Mallet. 


retirement 
and  prayer 

c  Lu.  Iv.  42. 
d  Ma.  xlv.  23;  Lu. 
V.    16;  vi.   12;   ix. 
28;     Jo.    xi.     41; 
He.  V.  7. 

"  This  well  seta 
forth  the  charac- 
ter of  His  mis- 
sion ;  he  did  not 
come  to  fasten 
Himself  to  any 
single  place  and 
give  Himself  to 
the  service  o  f 
any  single  peo- 
ple: he  must 
reach  outward, 
to  other  regions. 
An  example  of 
the  missionary 
impulse."  Clarke. 

"Y  e  8,  every 
praying  soul 
needs  t  o  meet 
God  absolutely 
a  1  o  n  e."  A.  T. 
Pier  son. 

"  We  never  need 
prayer  so  much 
as  when  we  are 
indisposed  for 
it."  Mrs.  Cameron. 


"There  Is  no 
greater  argu- 
m  en t  in  the 
world  of  our  spir- 
itual    weakness 


188 


A.D.  28. 

and  the  false- 
ness  of  our 
hearts  In  mat- 
ters of  religion, 
than  the  back- 
wardness most 
men  have  al- 
ways,  and  all 
men  sometimes, 
to  say  their 
prayers;  so 
weaiT  of  their 
length,  so  glad 
when  they  are 
done,  s  o  ready 
to  find  an  ex- 
cuse, so  apt  to 
lose  an  oppor- 
tunity." Jeremy 
Taylor. 


cure  of  a  leper 

Ma.  Vili.  2—4; 
Lu.  V.  12-16. 
a  Ge.  xviii.  14. 
6  He.  iv.  15. 
«'But  misery 
which  He  could 
relieve  did  not 
repel  Jesus ;  i  t 
attracted  Him." 
"  It  is  a  parable 
of  all  His  course, 
this  laying  of  a 
clean  hand  on 
the  sin  of  the 
world  to  cleanse 
it."  Cartoons  of  St. 
Mark. 

c  Le.  xiii.  xiv. ; 
Nu.  V.  2,  3. 
d  Ps.  xxxiii.  9; 
Jo.  xlv.  10. 
"Hope  is  like  the 
sun.which,  aswe 
journey  towards 
it,  casts  the  sha- 
dow of  our  bur- 
den behind  us." 
Smiles. 

e    Le.   xiv.   2 — 4, 

10. 

"  The     spiritual 

leper."    Starke. 

"Prayer,  humil- 
ity, and  faith  as 
the  source  (the 
organs  for  the 
reception)  of  all 
righteousness." 
Quesnel. 

As  physicians 
Judge  of  the  con- 
dition of  men's 
hearts  by  the 
pulse  wh.  beats 
in  their  arms, 
and  not  by  the 
words  which  pro- 
ceed from  their 
mouths ;  s  o  w  e 
may  judge  the 
thankfulness  of 
men  by  their 
lives  rather  than 
their  profes- 
sions. 


Chap. 


1.  40— 45- 


believe,"  saj's  his  biographer,  "few  men  living  ever  attained.  This  certainly 
very  much  contributed  to  strengthen  that  firm  faith  in  God,  and  reverent  animating 
sense  of  His  presence,  for  whicli  he  was  so  eminently  remarkable,  and  which  carried 
hira  through  the  trials  and  services  of  life  with  such  steadiness,  and  with  such  activ- 
ity; for  he  indeed  endured  and  acted  as  if  always  seeing  Him  who  is  invisible.  If 
at  any  time  he  was  obliged  to  go  out  before  six  in  the  morning,  he  rose  proportion- 
ately sooner;  so  that,  when  a  journey  or  a  march  has  required  him  to  be  on  horse- 
back by  four,  he  would  be  at  his  devotions  by  two." 

40,  41.  leper,  see  Mat.  His  faith  must  have  been  great,  since  leprosy  was 
regarded  as  incurable  by  any  ordinary  medical  treatment.  Hence  "  the  cure  of 
leprosy  was  more  extraordinary  than  that  of  other  diseases,  and  produced  a  greater 
impression  on  the  people."  If  .  .  wilt,"  and  He  was  willing,  for  no  disease 
more  perfectly  symbolized  the  sin  wh.  Jesus  came  to  put  away,  than  leprosy. 
canst,  the  leper  believed  that  it  was  a  case  of  willinghood  and  not  power,  com- 
passion,'' at  a  glance  Jesus  took  in  the  whole  of  his  physical,  social,  and  cere- 
monial relations,  touclied,  thus  claiming  a  right  that  belonged  only  to  the  priest, 
and  asserting  His  own  exemption  fr.  ceremonial  defilement. <=  I  will,''  very  blessed 
are  the  ' '  I  wills  "  of  Scripture. 

Hope  for  the  hopeless. — I.  A  humanly  hopeless  character — a  leper:  1.  Taught 
to  regard  his  disease  as  all  but  incurable;  2.  Hindered  of  approach  to  man  by  cere- 
monial uncleanness;  3.  Avoided  as  suflering  from  "the  finger  of  God."  II.  An 
occasion  of  Divine  compassion:  1.  Whom  men  avoided  Christ  touched;  2.  Whom 
they  spurned  He  welcomed;  3.  Whom  they  could  not  aid  He  healed. 

"  The  world's  treatment  of  lepers,  and  Christ's. — You  remember  the  story  of 
the  leper  which  the  poet  Swinburne  has  woven  into  one  of  his  most  beautiful,  most 
painfully  realistic,  poems.  He  tells  about  a  lady  at  the  French  Court  in  the  Middle 
Ages,  who  was  stricken  with  leprosy.  She  had  been  courted,  flattered,  idolized, 
and  almost  worshipped  for  her  wit  and  beauty  by  the  king,  princess,  and  all  the 
royal  train,  until  she  was  smitten  with  leprosy.  Then  her  very  lovers  hunted  her 
forth  as  a  banned  and  God-forsaken  thing;  every  door  in  the  great  city  of  Paris  was 
slammed  in  her  face;  no  one  would  give  her  a  drop  of  water  or  piece  of  bread;  the 
very  children  spat  in  her  face,  and  fled  from  her  as  a  pestilential  thing,  until  a  poor 
clerk,  who  had  loved  the  great  lady  a  long  way  off,  and  had  never  spoken  to  her 
until  then,  took  her  to  his  house  for  pity's  sake,  and  nursed  her  until  she  died,  and 
he  was  cast  out  and  cursed  himself  by  all  the  religious  world  for  doing  it.  That  was 
what  the  leper  had  become  in  the  Middle  Ages,  and  something  like  that  he  was 
among  the  Jews  of  our  Saviour's  time.  That  was  the  thing  that  lay  at  Christ's  feet, 
and  on  which  that  pure,  gentle  hand  was  laid."     Ch'eenough. 

42 — 44,  immediately,  a  rapid  cure  of  what  would  else  have  been  a  lingering 
disease  (comp.  case  of  Naaman).  straitly,  strictly,  charged,  commanded. 
say  notliing,  otherwise  his  course  might  be  embarrassed  by  the  popular  agitation. 
show  .  .  priest,  the  ceremonial  law  not  being  yet  repealed,  Christ  would  have 
him  strictly  observe  it.  oflFer  .  .  things,'  the  lamb,  etc.,  pointed  to  sin  of 
wb.  this  disease  was  so  eminent  a  symbol,  testimony,  a  witness  that  Christ  had 
cured  him,  and  would  have  the  law  observed. 

Tlie  leper  a  pattern  of  those  ivho  seek  help,  but  not  of  those  tcho  give  thanks. — 
I.  His  perfect  trust  and  humble  submission — "  if  thou  wilt,"  etc. ;  II.  Regardlessness 
of  his  friends,  lack  of  the  disposition  to  follow,  and  of  discipline.  The  leper  presses 
into  the  house,  like  the  paralytic  through  the  roof,  and  the  sinner  into  the  Pharisee's 
house.     Lange. 

Condition  of  seeking  Christ. — A  celebrated  philosopher  of  antiquity,  who  was 
accustomed  to  receive  large  sums  from  his  pupils  in  return  for  his  instructions,  was 
one  day  accosted  by  an  indigent  youth,  who  requested  admission  into  the  number  of 
his  disciples.  "And  what,"  said  the  sage,  "will  you  give  me  in  return  ?"  "I  will 
give  you  myself,"  was  the  reply.  I  accept  the  gift,"  replied  the  sage,  "and  engage 
to  restore  you  to  yourself  at  some  future  period,  much  more  valuable  than  you  are  at 
present."  In  similar  language,  does  our  Great  Teacher  address  those  who  apply 
to  Him. 

45.  publish,  how  silent  are  many  who  ought  to  speak  !  However  disobedient, 
this  man  shows  how  hard  it  is  for  the  really  grateful  to  keep  silent,  blaze  .  . 
matter,  wh.  ran  rapidly  through  the  country  like  fire  across  a  prairie,  enter  . 
.    the  city,  better,  "a  city,"  bee.  of  the  crowd.     It  is  also  suggested  that,  having 


Chap.  H.  1—4. 


189 


toffc/ierf  a  leper,  Jesus  was  ceremoniously  unclean  for  a  season,    came     .     .     Him 
under  the  pressure  of  great  needs  they  were  not  deterred  by  distance  or  fear. 

Oathering  to  the  centre. — I.  Of  the  open  or  professional  coming  to  Christ.  The 
gospel  when  it  is  preached  draws  many  to  itself  who  are  not  saved  by  it.  Many  come 
to  Christ  from  the  lowest  motives;  to  receive  benefits;  some  out  of  transient 
enthusiasm.  Out  of  the  best  haul  a  fisherman  ever  makes,  there  is  something  to 
throw  away.  II.  Of  the  first  real  spiritual  coming  to  Christ  by  faith.  Let  us  try 
to  help  those  who  are  coming  to  Christ.  All  who  come  to  Christ  from  every  quarter 
never  one  was  disappointed  with  Him  yet.  III.  The  daily  coming  of  saved  souls  to 
Jesus.  They  come  from  every  quarter  as  to  mental  pursuits ;  from  all  points  of 
theological  thought ;  from  every  quarter  of  spiritual  experience.  IV.  That  great 
gathering  which  is  approaching  nearer  every  moment.  Saints  come  to  Jesus 
in  glory  from  every  quarter.     Siiurgeon. 

Coming  to  Christ  by  various  roads. — Seeking  rest  and  health  last  week,  I 
seated  myself  for  a  little  while  near  a  very  rustic  church  which  stands  embowered 
in  a  wood,  and  as  I  sat  there  I  moralized  upon  the  various  paths  which  led  up 
to  the  church  porch.  Each  trackway  through  the  grass  came  from  a  diflerent 
quarter,  but  they  all  led  to  one  point.  As  I  stood  there  this  reflection  crossed 
me:  even  thus  men  come  to  Christ  from  all  quarters  of  the  compass,  but  if  indeed 
saved,  they  all  come  to  Him.  I  remarked  a  path,  which  came  in  from  the  farmer's 
fields,  through  lands  where  the  plough  and  the  sickle  are  busy,  each  in  its  season ; 
so  that  those  who  come  from  that  quarter  to  M'orship  come  across  the  place  of  toil, 
and  may  fitly  represent  those  who  are  full  of  earnestness  and  efl'ort,  but  have  as  much 
need  of  Jesus  as  any.    Simrgeon. 


CHAPTER    THE  SECOND. 

I,  2.  Capernaum  (see  Ma.  ix.  1;  Mk.  i.  21),  fr.  the  desert  pts.  of  Galilee. 
after  .  .  days,  when  the  excitement  had  subsided;  or  the  ceremonial  un- 
cleanness  had  departed  (see  note  i.  45).  in  .  .  house,"  =  at  home,  prob. 
Peter's  house,  door,*  doorway,  porch,  and  passages  leading  to  interior  court. 
preached  .  .  word,  lost  no  opp.  of  expounding  Scriptures,  esp.  those  relating 
to  Messiah. 

Predching  the  word. — The  word  of  God :  I.  Supplies  a  universal  need — ogives  cer- 
tain information  on  subjects  of  highest  importance;  II.  Puts  forth  its  claim  on  the 
basis  of  our  nature  and  relations ;  spiritual  and  immortal  natures ;  relation  of  creat- 
ures, responsible,  filial,  etc. — a  father's  letter  to  his  children;  III.  Its  special  theme 
— Redemption;  TV.  This  word  constitutes  a  court  of  final  appeal;  V.  Christ,  a 
model  preacher,  preached  the  Word — the  whole  Word — not  traditions  of  elders,  etc. 

Different  kinds  of  iireaching. — An  English  merchant,  visiting  Scotland  in  1650, 
and  being  asked,  on  his  return,  what  he  had  heard,  answered,  "Rare  things.  I 
went  to  St.  Andrew's,  where  I  heard  a  majestic-looking  man  (Blair);  and  he  showed 
me  the  majesty  of  God.  After  him,  I  heard  a  little  fair  man  (Rutherford) ;  and  he 
showed  me  the  loveliness  of  Christ.  I  then  went  to  Irvine,  where  I  heard  an  old 
man  (Dickson);  and  that  man  showed  me  my  own  heart." 

3,  4.  bringing,  if  they  had  not  brought  him  he  had  not  been  cured,  palsy, 
=  paralytic,  borne  .  .  four,  on  his  bed,  i.e.,  a  mattress,  nigh  .  . 
him,  He  being  prob.  in  the  inner  court  of  the  house,  wh.  was  covered  by  an 
awning  (tiling) ;  or  else  under  the  interior  gallery  (surrounding  this  court),  the  roof 
of  wh.  would  be  the  tiling  removed,  press,  crowd  around  the  door,  they,  having 
ascended  the  external  stairway  or  ladder,  with  wh.  houses  in  E.  are  oft.  furnished. 
uncovered  .  .  roof,  {see  above),  "  taking  off  a  portion  of  the  braided  cover- 
ing of  the  verandah,  or  removing  the  awning  over  the  impluvium  {to  ksctov)  in  the 
former  case  let  down  the  bed  through  the  verandah  roof,  or,  in  the  latter,  down  by 
way  of  the  roof  {8ia  v5>v  Kspapioov),  and  deposited  it  bef.  the  Saviour." 

Persevering  sympathy. — "  They  come  .  .  bringing — I.  The  subject  of  their 
care:  1.  A  helpless  man ;  2.  An  incurable  man;  3.  The  source  of  much  anxiety  to 
friends,  etc.  II.  The  hindrances  in  their  way:  1.  The  crowd;  2.  Difficulty  of  carry- 
ing recumbent  figure  up  a  stairway;  3.  Then  of  letting  him  down.  HI.  The  success 
of  their  efforts:  1.  They  look  down  on  the  scene  of  the  miracle;  2.  They  see  their 
friend  restored;  3.  They  rejoin  him  presently  carrying  his  own  bed," 


Blaze,  a  flame. 
A.-S.  blcese,  blysa, 
a  torch,  ir.blasan, 
to  blow.  Hence 
blazon,  to  blaze 
abroad :  p  o  m  p  - 
ous  display.  Fr. 
blasonner.  "The 
heavens  thera- 
selves  blaze  forth 
the  death  of 
princes."  Shake- 
speare. "Babblers 
of  folly,  and 
blazers  of  crime." 
Spenser. 

"The  healed  lep- 
er was  like  those 
who,  out  of 
thankfulness  of 
heart  indeed, but 
yet  inconsider- 
ately, neglect  the 
inward  co  m- 
man  d  m  e  n  t  of 
the  Holy  Spirit, 
and  make  too 
much  talk  about 
the  grace  of  God, 
to  their  own  and 
others'  hurt." 
Gei-lach. 


at  Caper- 
uauin 

Ma.  Ix.  2— « ;  Lu. 
V.  17—26. 
a  Ma.  iv.  13. 
"The  second 
journey  of  Christ 
through  Galilee 
had  commenced 
in  autumn.  The 
return  to  C.  after 
a  considerable 
interval,  must 
have  been  in 
winter  which  ex- 
plains His  teach- 
ing  in  the 
house." 

b  See  plan  of  E. 
house.  Topics  11. 
16. 

cure  of  tlie 
paralytic 

Thomson  says, 
speaking  of  sim- 
ilar houses  that 
are  still  to  be 
seen,  "The  roof 
Is  only  a  few  feet 
high,  and  by 
stooping  down 
and  holding  the 
corners  of  the 
couch — merely  a 
thick  padded 
quilt,  as  at  pres- 
ent in  this  region 
—they  could  let 
down  the  sick 
man  without  any 
apparatus  of 
ropes  or  cords  to 
assist  them.  The 
whole  affair  was 
the    extempora- 


190 


Chap.  li.  5—7. 


neous  device  of 
plain  peasants 
accustomed  to 
open  their  roofs 
and  let  down 
grain,  straw,  and 
other  articles,  as 
they  do  still  in 
this  country." 

The  Grk.  trans. 
bed  is  dif .  in  each 
Gospel.  Ma.  uses 
the  com.  word 
{  K  \  i  vi],  bed, 
couch).  Lu.,more 
elegant  in  lan- 
guage than  the 
others,  uses  the 
more  classical 
term  {kKlvCSiov, 
little  bed).  Mk. 
specifies  the  kind 
of  bed  (Kpd^^aTos, 
small  couch,  pal- 
let, mat). 

a  Ac.  xiv.  9  ;  Eph. 
li.  8. 

b  Ps.  xxxii.  1. 
"There  comes  be- 
fore my  mind  a 
fact  to  which  my 
attention  was 
called  some 
years  ago  of  a 
young  man, 
barely  twenty- 
one,  lying  in  pre- 
cisely the  condi- 
tion that  is  here 
described,  un- 
able to  move  a 
limb,  the  result 
simply  of  his 
youthful  de- 
baucheries. And 
one  would  gath- 
er, from  the  un- 
expected course 
which  Jesus  pur- 
sues with  this 
young  man,  that 
He  suspected  a 
similar  cause  In 
this  case  of  ill- 
ness which  was 
before  Him." 
Horton. 

c  Is.  xlili.  25 :  Da. 
Ix.  9;  Mi.  vil.  18. 
"  '  That  was  ex- 
cellen  tly  ob- 
served,' say  I, 
when  I  read  a 
passage  in  an 
author  where  his 
opinion  agrees 
with  mine.  When 
we  differ,  there  I 
pronounce  him 
to  be  mistaken." 
Swift. 

"Christ,  by  His 
visible  miracles, 
taught  men  to 
understand  His 
invisible  mira- 
cles."    Quesnel. 

••  The  ungodly 
change  the  best 
medicines  into 


Human  sympathy. — Though  the  lower  animals  have  feeling,  they  have  no  fellow- 
feeling.  Have  I  not  seen  the  horse  enjoy  his  feed  of  corn  when  his  yoke-fellow  lay 
a-dying  in  the  neighboring  stall,  and  never  turn  an  eye  of  pity  on  the  sufTerer  ?  They 
have  strong  passions,  but  no  sympathy.  It  is  said  that  the  wounded  deer  sheds  tears ; 
but  it  belongs  to  man  only  to  "  weep  with  them  that  weep,"  and  by  sympathy  to  di- 
vide another's  sorrows,  and  double  another's  joys.  When  thunder,  following  the 
dazzling  flash,  has  burst  among  our  hills,  when  the  horn  of  the  Switzer  has  rung  in  his 
glorious  valleys,  when  the  boatman  has  shouted  from  the  bosom  of  a  rock-girt  loch, 
wonderful  were  the  echoes  I  have  heard  them  make ;  but  there  is  no  echo  so  fine  or 
wonderful  as  that  which,  in  the  sympathy  of  human  hearts,  repeats  the  cry  of  an- 
other's sorrow,  and  makes  me  feel  his  pain  almost  as  if  it  were  my  own.  They  say  that, 
if  a  piano  is  struck  in  a  room  where  another  stands  unopened  and  untouched,  who  lays 
his  ear  to  that  will  hear  a  string  within,  as  if  touched  by  the  hand  of  a  shadowy 
spirit,  sound  the  same  note ;  but  more  strange  how  the  strings  of  one  heart  vibrate 
to  those  of  another;  how  woe  wakens  woe;  how  your  grief  affects  me  with  sadness; 
how  the  shadow  of  a  passing  funeral  and  nodding  hearse  casts  a  cloud  on  the  mirth 
of  a  marriage  party ;  how  sympathy  may  be  so  delicate  and  acute  as  to  become  a 
pain.  There  is,  for  example,  the  well-authenticated  case  of  a  lady  who  could  not 
even  hear  the  description  of  a  severe  surgical  operation,  but  she  felt  all  the  agonies 
of  the  patient,  grew  paler  and  paler,  and  shrieked  and  fainted  under  the  horrible 
imagination.     Ih\  Quthrie. 

5.  saw,  both  the  confidence  of  their  hearts,  and  the  evidences  of  it  in  this  de- 
termined perseverance,  their  faith,"  both  of  the  paralytic,  and  of  those  who 
brought  him.  son,  expression  of  tenderness,  inspiring  confidence,  sins,  all  suf- 
fering is  in  some  way  connected  with  sin ;  this  may  have  resulted  from  some  special 
sin.  forgiven,''  you  are  absolved  fr.  present  and  future  consequences  of  your  past 
sin. 

The  iwxcer  of  the  forgiveness  of  sins  a  free  and  legitimate  prerogative  of 
Christ's  rule:  I.  A  free  exercise  of  His  love.  H.  A  legitimate  administration  betw. 
free  grace  and  free  faith.  III.  Therefore  the  free  prerogative  of  Christ.  The  harder 
and  the  easier  Tniracle.  I.  The  internal  miracle  was,  in  the  Lord's  judgment,  greater 
and  harder,  inasmuch  as  it  was  the  condition  of  the  external.  II.  Both  were  equally 
hard,  in  as  far  as  both  were  impossible  to  man;  and  hence  the  external  miracle  was 
Christ's  authentication  in  opposition  to  His  enemies.  The  unlimited  gift  of  healing 
a  witness  for  the  unlimited  gift  of  forgiveness  of  sins.     Lange. 

Faith  for  others. — An  evangelist  of  to-day  tells  that,  after  one  of  his  meetings, 
he  observed  that  a  little  girl  kept  her  seat  after  all  others  had  left.  Thinking  that 
the  child  was  asleep,  he  stepped  forward  to  awaken  her,  but  found  she  was  praying 
that  God  would  send  her  drunken  father  to  that  meeting-house  that  very  night,  there 
to  be  converted.  The  evangelist  waited,  and  soon  a  man  came  rushing  in  from  the 
street  and  knelt  tremblingly  at  the  child's  side.  He  had  been  brought  thither  by  a 
sudden  impulse  which  he  could  not  resist,  and  then  and  there  he  found  Christ.  The 
child's  faith  was  honored  in  the  conversion  of  her  father.     Sunday  School  Times. 

6,  7.  scribes,  "emissaries  from  {he  hostile  party  at  Jerusalem,  where  the 
Lord's  death  had  already  been  decreed  (John  v.  18)."  hearts,  not  speaking  out 
their  thoughts;  fearing  the  crowd  perh.  or  being  in  awe  of  His  power,  this  man, 
etc.,  lit.,  "such  a  man  as  this  speak  thus  ?  He  blasphemeth."  "For  the  claim  to 
forgive  sins  implied  a  distinct  equality  with  God  in  respect  to  one  of  his  most  incom- 
municable attributes."  forgive  .  .  only,'  and  who  save  "  (jod  or? ^2/ "  could 
cure  that  man?  Were  they  not  bound  to  accept  the  miracle  as  a  proof  of  His 
divinity  ?  and  then  His  divinity  as  evidence  that  He  had  authority  even  to  pardon 
sin? 

A  Divine  Saviour.— A  proof  of  Christ's  saving  power,  for — I.  No  human  being 
can  forgive  sin ;  II.  Christ's  healing  miracle  proves  that  he  can  forgive  sins ;  III. 
The  agency  of  Christ  in  the  forgiveness  of  sin  proves  that  He  is  God.     Wythe. 

The  Freeness  of  Divine  Forgiveness. — A  Christian  man  found  in  one  of  his  visits 
of  mercy  a  young  female,  about  twenty  years  of  age,  living  in  sin,  and  wretched 
beyond  all  description.  He  soon  learned  her  history.  She  had  left  her  home  some 
months  before,  had  fallen  into  sin,  and  ever  since  had  been  sinking  lower  and  lower 
in  guilt.  "Oh!"  she  exclaimed,  with  bitter  grief,  "that  I  were  at  home  once 
more  !  But  my  father  will  not  receive  me  :  I  am  sure  that  he  will  not.  He  can- 
not love  me  now :  he  will  never  forgive  me ;  I  am  confident  he  must  always  hate 


Chap.  ii.  8— la. 


MARK. 


191 


and  despise  me ;  I  have  lost  his  affection  forever."  "  Have  you  ever  tried  him?" 
inquired  this  Christian  friend.  "  No,  I  dare  not."  "  Does  your  father  know  where 
you  are?"  "No,  I  have  never  written  to  him  since  I  left  home."  "Then  I  will 
write  to  him  at  once."  "It  is  of  no  use,  sir,  no  use."  "Well,  we  shall  see  about 
that;  we  can  but  try."  The  letter  was  accordingly  written,  and  well  prayed  over. 
By  return  of  post  such  an  answer  came  back  as  made  the  good  man  rejoice,  and  the 
wanderer  weep  abundantly.  ' '  Immediate  "  was  written  large  on  the  outside ;  and 
the  substance  of  the  epistle  was,  "  Ready  to  forgive."  "  This,"  said  the  father,  "  is 
what  I  have  been  earnestly  praying  for :  I  have  longed  to  know  where  my  wanderer 
was,  and  yearned  to  hear  that  she  was  willing  to  return.  Let  her  come  back  at 
once:  I  will  forgive  all,  and  love  her  still."  Now,  observe  that  the  readiness  of  this 
father  to  forgive  his  child,  and  to  receive  her  again,  was  ?Lfact  before  the  letter  was 
written, — a  fact  all  the  time  she  thought  so  hardly  of  her  father,  and  judged  his 
heart  by  her  own  deservings.     Sunday  at  Home. 

8,  9.  immediately,  prompt  detection  of  secret  thoughts.  Christ,  the 
searcher  of  hearts.''  perceived  .  .  spirit,  the  knowledge  was  "  sw^^er /?«<?«- 
ral,  as  is  most  carefully  and  precisely  here  signified."  "The  prophets  had  their 
knowledge  in  the  Spirit  of  God,  not  in  their  own  spirit;  Christ  had  His  in  His  own 
Spirit,  which  is  omniscient  and  divine  *  .  .  we  must  understand  by  the  Spirit  of 
Jesus,  His  divine  nature  dwelling  in  His  human  nature."  easier  .  .  Say, 
"anyone  could  say  either  of  these  things;  and  only  by  the  power  of  God  could 
either  be  said  effectively. 

Christ  the  searcher  of  hearts. — 1.  This  has  a  manj-sided  confirmation;  2.  It  is 
full  of  comfort;  3.  It  is  full  of  terror.  An  appeal  to  common  sense: — "whether  is 
easier;"  by  which  they  were  to  understand  doing  as  well  as  saying.  1.  Many  such 
questions  proposed' to  the  human  understanding;  2.  Many  replies,  favorable  to  con- 
viction, registered  in  the  conscience ;  3.  The  condemnation  of  the  finally  impenitent 
will  be  ratified  by  many  a  previous  decision  of  their  mind  and  conscience. 

The  heart,  the  seat  of  trouble. — I  recollect  a  story  of  a  monk,  who  resolved  to 
leave  his  monastery,  on  the  ground  that  he  there  too  frequently  met  with  causes  of 
provocation,  and  was  betrayed  into  anger  and  other  sins.  Accordingly  he  retired 
into  the  desert,  in  the  hope  that  solitude  would  enable  him  to  serve  God  with  an 
easier  mind.  One  day,  however,  his  pitcher  happened  to  be  upset,  and,  when  lifted 
up,  fell  a  second  time ;  which  kindled  his  anger  to  such  a  pitch,  that  he  dashed  it  to 
the  ground,  and  broke  it  into  a  thousand  pieces.  He  soon,  however,  caine  to  him- 
self, and  said,  "I  now  see  that  I  cannot  be  at  peace,  even  in  solitude;  and  that  the 
fault  lies  not  in  others,  but  in  myself."  He  then  returned  to  the  monastery,  and, 
after  many  strenuous  efforts,  succeeded  in  subduing  his  passions,  not  by  flight,  but 
by  mortification  and  self-denial.     Gotthold. 

10 — 12.  that  .  .  know,  "they  should  know  Him  to  be  the  Messiah,  not 
ace.  to  their /a/se  Messiah-notions,  but  ace.  to  His  true  demonstrations  of  Messiah- 
ship;  and  the  expression  was  meant  to  lead  them  to  this."  saith,  with  a  double 
purpose:  to  bless  the  sick  man;  and  to  convince  them,  or  leave  them  without  ex- 
cuse if  they  rejected  this  evidence,  arise,  and,  with  the  command,  there  went — in 
response  to  the  man's  faith — power  to  obey,  immediately,  he  yielded  a  glad  and 
prompt  obedience,  went  .  .  all,  those  who  would  not  make  way  for  Him  to 
enter  now  falling  back  with  wonder  to  gaze  on  Him  as  he  passed,  ail  amazed, 
even  the  scribes,  glorified  God,"  recognizing  the  Divine  power,  fashion, 
"His  miracles  were  attestations  of  Divine  authority." 

Aids  to  faith. — "That  j^e  may  know."  I.  Things  thdit-WQ  ought  to  know;  II. 
Things  that  we  m«y  know ;  III.  Helps  to  om-  knowing;  IV.  Knowledge  to  be  use- 
ful and  saving  should  be  practical.  "If  ye  know  these  things;  happy  are  ye  if 
ye  do  them." 

Sin  a  deep  disease  beyond  the  reach  of  human  remedies. — "  One  of  our  modern 
novelists  has  written  the  story  of  a  man  who  was  haunted  with  remorse  for  a  particu- 
lar sin,  and  though  sometimes  weeks  would  pass  without  the  thought  of  it,  yet  every 
now  and  then  the  ghost  of  the  old  transgression  would  rise  before  him  to  his  infinite 
discomfort.  It  is  the  story  of  almost  every  human  life.  Sin  is  not  something  which 
a  man  commits  and  has  done  with  it.  It  becomes  a  part  of  his  being.  His  moral 
fibre  is  changed,  his  moral  stamina  is  weakened.  A  traveller  soon  drives  through 
the  malarious  air  of  the  Roman  Campagna  and  is  out  of  the  poisonous  atmosphere ; 
but  during  his  brief  transit  disease  has  found  its  way  into  his  blood,  and  even 


poisons  and  per- 
vert tlie  holiest 
truths."  Gans- 
tein. 

"We  must  some- 
how come  to 
Christ,  whether 
through  the  door 
or  through  the 
roof ;  that  Is, 
either  in  an  or- 
dinary or  in  an 
extrao  r  d  i  n  a  r  y 
way."     Canstein. 

"  We  can  thus, 
hy  one  faith  and 
one  intercession, 
be  helpful  to  the 
good  of  others." 
Bauer. 

a  1  Ch.  xxix.  17 ; 
1  S.  xvl.  7. 
6  Cf.  MJt.  vlli.  12. 
"Conscience  Is  a 
great  ledger- 
book,  in  wh.  all 
our  offences  are 
written  and  re- 
gistered, and  wh. 
tinie  reveals  to 
the  sense  and 
feeling  of  the  of- 
fender."   Burton. 

"A  man's  own 
conscience  Is  his 
sole  tribunal : 
and  he  should 
care  no  more  for 
that  phantom 
'opinion,'  th  an 
he  should  fear 
meeting  a  ghost 
If  he  cross  it  at 
dark."    Bulwer. 

c  Matt.  ix.  8,  33. 
"  The  Son  of  man. 
This  is  the  first 
time  the  title  oc- 
curs in  8t.  Mark, 
where  we  find  It 
14  times.  This 
title  is  never  ap- 
plie(i  by  the  wri- 
ters of  the  Gos- 
pels themselves 
to  the  Eternal 
Son  of  God. 
Whenever  it  oc- 
curs, it  is  so  ap- 
plied  by  our 
Lord,  and  no 
other.  There  are 
only  three  excep- 
tions to  this  rule, 
(1)  where  the  ti- 
tle is  used  by 
Stephen  (Acts  vil 
56),  and  (2)  by  St. 
John  (Eev.  1.  13, 
xiv.  14).  During, 
however,  the  pe- 
riod of  his  so- 
journ here  on 
earth,  there  was 
no  title  our  Lord 
was  pleased  so 
often  and  so  con- 
stantly to  apply 
to  Himself." 


192 


MARK. 


Chap.  11.  13—17. 


the  call  of 
I^evi  or 
Matthew 

Ma.  is.  9 ;  Lu.  V. 

27,  28. 

"Matthew,  or 
Mattathlas,  a  fa- 
voritPi  name 
amongst  the 
Jews  after  the 
Captivity,  and  = 
Theodore,  the  •  Gift 
of  God.'  " 

"  Theocritus,  in 
answer  to  the 
question  which 
were  the  worst 
kind  of  wild 
beasts,  said,  '  On 
the  mountains, 
bears  and  lions; 
in  cities,  publi- 
cans and  petti- 
foggers.' " 

"We  cannot 
doubt  that  the 
new  disciple  had 
already  listened 
to  some  of  the 
discourses  and 
beheld  some  of 
the  wondrous 
miracles  of 
Christ,  so  that  he 
was  now  in  the 
eyes  of  Him,  Who 
read  the  heart, 
prepared  for  His 
call." 

"No  liberal  man 
would  Impute  a 
charge  of  u n - 
steadiness  to  an- 
other for  having 
changed  his 
opinions."  Cicero. 

a  Lu.  V.  29. 

Blunt's  Scripture 
Coincid.  257. 
"Spite  is  a  little 
word,  but  it  rep- 
resents  as 
strange  a  jumble 
of  feelings  and 
compound  of  dis- 
cords as  any 
polysyllable  in 
the  language." 
Dickens. 

"  The  choice  of 
the  apostles,  and 
most  of  all  that 
of  Levi,  Illus- 
trates the  power 
of  the  cross  to  el- 
evate  obscure 
and  common- 
place lives.  He 
was  born,  to  all 
appearance,  to 
an  uneventful, 
unobserved  exis- 
tence. We  read 
no  remarkable 
action  of  the  Ap- 
ostle Matthew ; 
as  an  Evangelist 
he  Is  simple,  or- 


though  he  sits  under  the  cool  shadow  of  the  Alps,  or  on  the  shore  of  the  blue  Medi- 
terranean, the  inward  fever  rages  and  burns.  A  man  sins,  and  in  sinning  introduces 
disease  into  his  moral  nature,  and  even  though  he  abandons  his  evil  courses  the  old 
malady  works  on.  The  forgiveness  of  sin  which  is  so  thorough  and  central  that  it 
rids  a  man  of  the  power  and  guilt  of  sin — who  is  competent  to  give  us  that?  There 
is  only  One,  Jesus  Christ,  who  has  power  on  earth  to  forgive  sin  In  that  complete 
and  efficient  fashion.  I  do  not  know  Jesus  Christ  until  I  know  Him  in  my  experience 
as  the  One  who  has  power  on  earth  to  forgive  sins."    Bib.  HI. 

13,  14.  forth,  fr.  the  house  and  the  city,  sea-side,  where  there  was  more  room 
for  the  crowd,  taught,  so  apt  to  teach,  seizing  every  opp. ;  having  such  wonder- 
ful knowledge  to  impart;  the  people  prepared  by  what  they  had  seen  to  receive  His 
word.  I<evi,  Heb.  name  of  Matt.  It  was  the  cust.  for  a  Jew  on  becoming  a  Rom. 
citizen  to  take  a  Rom.  name.  Matt,  gives  himself  a  name  dif.  fr.  the  other  two 
Evang.  wh.  is  the  name  in  ea.  list  of  Apost.  Hence  he  may  have  had  a  religious 
reason  for  giving  his  new  name,  custom,  see  inai-gin  A.  V.,  also  note  on  Ma.  in 
loc.  and  intro.  to  his  Gospel. 

A  righteous  defiance  of  public  opinion. — I.  Christ  called  Matthew — one  of  a  class 
much  disliked.  Jesus  not  likely  to  be  rendered  popular  by  such  fellowshii).  H. 
Matthew  followed  Jesus.  Disliked  before  as  a  publican,  likely  to  incur  still  greater 
hatred  now.  His  apostolical  successes  not  likely  to  be  great  among  men  who  had 
any  knowledge  of  his  antecedents.  IH.  Tlie  Lord  called  Matthew,  because  it  was 
right  to  bring  down  the  haughtiness  of  man,  and  manifest  the  power  of  God,  by 
things  that  are  not,  and  things  despised.  IV.  Matthew  foil.  Christ  bee.  he  was  com- 
manded to  do  so.     He  committed  his  way  unto  the  Lord. 

15,  16.  his  house,"  Ma.  nat.  said  "the  house :  "  fr.  Mk.  and  Lu.  we  learn  whose 
house,  sat  .  .  meat,  a  valedictory  entertainment  given  by  Ma.  to  intro.  Christ 
to  his  friends,  and  "to  make  an  occa.  for  publicly  professing  Christ."  Jacobus. 
publicans,  old  friends  of  Ma. ;  nat.  that  he  should  invite  such,  when  .  .  saw, 
having  observed  that  he  went  for  this  purpose.  They,  being  Pharisees,  were  not 
present,  they,  having  a  great  reputation  for  sanctity,  said  .  .  disciples, 
prob.  to  unsettle  their  minds,  rather  than  to  learn  the  reason,  how  .  .  it  ?  can 
he  be  a  good  man  who  will  make  companions  of  such,  and  lead  you  into  their 
fellowship  ? 

TJie  narrative  of  the  gradual  boldness  of  our  Lord's  opponents. — I.  The  features 
of  its  development ;  II.  Its  symbolical  character. 

The  help  of  oppositioi}. — A  certain  amount  of  opposition  is  a  great  help  to  a  man. 
Kites  rise  against,  and  not  with,  the  wind.  Even  a  head-wind  is  better  than  none. 
No  man  ever  worked  his  way  anywhere  in  a  dead  calm.  Let  no  man  wax  pale,  there- 
fore, because  of  opposition.  Opposition  is  what  he  wants  and  must  have  to  be  good 
for  anything.  Hardship  is  the  native  soil  of  manhood  and  self-reliance.  He  that 
cannot  abide  the  storm  without  flinching  or  quailing,  strips  himself  in  the  sunshine, 
and  lies  down  by  the,  wayside  to  be  overlooked  and  forgotten.  He  who  but  braces 
himself  to  the  struggle  when  the  winds  blow,  gives  up  when  they  have  done,  and  falls 
asleep  in  the  stillness  that  follows.     J.  Neal. 

17.  heard,  His  disc,  repeated  the  question  to  Him.  Perh.  their  minds  were 
made  uneasy  by  the  sugg.  whole,  those  who  are  in  sound  health,  physician, 
doctor  of  medicine.  I  .  .  not,  the  Good  Physician — the  Great  Healer,  right- 
eous, men  who  deem  themselves  so,  and  would  therefore  be  vainly  called  upon  to 
repent,  to  repentance,  "an  addition  that  lias  scarcely  any  manuscript  authority 
here,  and  no  sufficient  authority  in  Matthew.  The  words  stand  unquestioned  in  Luke, 
whence  copyists  have  introduced  them  in  Matthew  and  Mark." 

The  call  to  repentance. — I.  Christ  does  not  call  the  righteous — 1.  Because  there 
are  none  to  call ;  2.  Because,  if  there  are,  they  need  neither  call  nor  repentance.  H. 
Christ  does  call  sinners — 1.  Conscious  sinners;  2.  All  sinners.  HI.  Christ  calls  sin- 
ners to  repentance — 1.  This  call  is  an  invitation,  not  a  command ;  2.  It  is  conditional, 
not  absolute.     Wythe. 

Tlie  sinner^s  hope. — A  Hottentot  of  immoral  character,  being  under  deep  convic- 
tion of  sin,  was  anxious  to  know  how  to  pray.  He  went  to  his  master,  a  Dutchman, 
to  consult  with  him ;  but  his  master  gave  him  no  encouragement.  A  sense  of  his  wick- 
edness increased,  and  he  had  no  one  near  to  direct  him.  Occasionally,  however,  he 
was  admitted  with  the  family  at  the  time  of  prayer.  The  portion  of  Scripture  which 
was  one  day  read  was  the  parable  of  the  Pharisee  and  publican.     While  the  prayer 


Chap.  11.  z8— 28. 


MARK. 


193 


of  the  Pharisee  was  read,  the  poor  Hottentot  thought  within  himself,  "This  is  a  good 
man;  here  is  nothing  for  me;  "  but  when  his  master  came  to  the  prayer  of  the  pub- 
lican—  "  God,  be  merciful  to  me,  a  sinner  " — "  This  suits  me,"  he  cried;  "  now  I  know 
how  to  pray."  With  this  prayer  he  immediately  retired,  and  prayed  night  and  day 
for  two  days,  and  then  found  peace.  Full  of  joy  and  gratitude  he  went  into  the  flelds, 
and,  as  he  had  no  one  to  whom  he  could  speak,  he  exclaimed,  "  Ye  hills,  ye  rocks, 
ye  trees,  ye  rivers,  hear  what  God  has  done  for  my  soul !  He  has  been  merciful  to 
me,  a  sinner."    Biblical  Illustrator. 

i8 — ao."  (See  on  these  vv.  notes  on  Ma.  ix.  14,  15.)  fast,  "It  appears  fr.  this 
ace,  wh.  is  here  the  more  circumstantial,  that  the  Phar.  and  disc,  of  Jo.  asked  the 
question  in  the  third  person  as  of  others."  Alford.  Some  think  that  these  disc. 
were  at  that  particular  time  keeping  a  fast.  "Christians  have  times  of  favor  and  joy, 
of  privation  and  sorrow."     days,  they  came  in  a  short  time.* 

Fasting. — We  may  distinguish :  I.  Legal,  symbolical  fasting  (Le.  xvi.  29 ;  xxiii. 
27).  H.  Personal,  real  fasting — Moses  (Ex.  xxiv.  18) — Elias  (1  K.  xix.  8) — Christ  (Ma. 
iv.)  HI.  Ascetic,  penance  fasting — the  Baptist.  IV.  Hypocritical  fasting  (Is.  Iviii. 
3,  4),  which  may  be  easily  combined  with  I.  and  III.  Fasting  generally  is  the  ascetic 
symbolical  exercise  of  real  renunciation  of  the  world,  in  which  all  true  fasting  is  ful- 
filled.    Lange. 

Tlie  origin  of  fasting. — In  the  early  stages  of  civilization,  no  idea  is  more  preva- 
lent and  operative  than  that  the  Deity  is  propitiated  by  voluntary  sufferings  on  the 
part  of  His  creatures.  Hence  ensued  all  kinds  of  bodily  mortification,  and  even  the 
sacrifice  of  life  itself.  The  notion  that  the  gods  are  jealous  of  man's  happiness  runs 
through  the  entire  texture  of  Greek  and  Roman  mythology.  But  what  more  pleas- 
urable than  food  to  man,  especially  to  the  semi-barbarian  ?  The  denial  of  such  a 
pleasure  must,  then,  be  well  pleasing  to  the  Divinity.  Abstinence,  which  seemed  im- 
posed by  Providence,  if  not  in  expiation  of  guilt,  yet  as  an  accompaniment  of  sorrow, 
easily  became  regarded  as  a  religious  duty.     Kitto. 

ai,  aa.  (See  note  on  these  vv.  in  Ma.  ix.  16,  17.)  bottles,  made  of  skins. 
Such  was  Hagar's,"  such  were  the  bs.  of  the  Gibeonites,'*  and  it  was  the  kind  of  b. 
opened  by  Jael.«  They  were  sometimes  square  bags  made  of  large  pieces  of  leather 
holding  sev.  galls.,  such  were  Abigail's.-^  The  material  ill.  the  words  of  the  Psalm- 
ist.»    marred,  injured. 

The  new  wine. — Christ  says,  "I  shall  have  new  bottles  for  my  new  wine.  The 
penance  and  the  feasting  of  the  old  dispensation ;  the  whole  system  of  calculated  bal- 
ance for  sin — so  much  payment  for  so  much  sin,  and  then  a  clean  bill  and  the  ac- 
quittal, I  have  done  with  it  for  ever.  Into  that  system  you  cannot  pour  the  new 
wine  of  the  Kingdom.  I  have  come  with  the  large  pardon  of  God,  with  the  love  of 
God  towards  sinful  men  and  women ;  and  into  that  old  worn  bottle  this  new  wine 
cannot  and  shall  not  be  poured;  or,  if  it  is,  it  will  break  the  old  bottle  and  the  wine 
will  be  spilled."     Cartoons  of  St.  Mark. 

23,  a4-  (See  note  on  Ma.  xii.  1—6.)  He  .  .  through,  the  Gk.'^  marks  the 
circumstance  that  He  opened  His  way  right  and  left  through  the  overhanging  ears; 
whereas  the  disc,  began  to  make  their  path  by  plucking  and  rubbing  those  ears. 
pluck  .  .  corn.  Dr.  Robinson  "  saw  travellers  eating  the  grain  raw,  as  they 
gathered  it  in  the  way  like  the  disc."  Plucking  corn  in  another's  field,  legal; '  and 
is  still  a  recognized  cust.  in  E. ;  Drs.  Hanna,J' Porter,*  and  Thomson,' observed  it. 
lawful,  plucking  =  a  kind  of  reaping;  and  rubbing  =  threshing. 

Clirist  in  the  corn-field. — I.  The  blessing  of  nature  and  the  blessing  of  grace  in 
their  unity.  II.  The  picture  of  a  banquet— for  body  and  soul.  III.  Man  doth  not 
live  by  bread  alone.  IV.  Bread  meets  a  want,  and  satisfies  a  craving,  so  does  Christ. 
V.  The  ears  become  food  only  by  rubbing:— it  pleased  the  Lord  to  bruise  Him. 

The  Sabbath  for  man. — An  association  of  twenty  physicians  voted  yea  unani- 
mously on  the  question :  "  Is  the  position  taken  by  Dr.  Farre,  in  his  testimony  before 
the  Committee  of  the  British  House  of  Commons,  in  your  view,  correct  ? " — that 
men  who  labor  six  days  in  a  week  will  be  more  healthy  and  live  longer,  other  things 
■  being  equal,  than  those  who  labor  seven ;  and  that  they  will  do  more  work,  and  do 
it  in  a  better  manner. 

as— a8.  (See  notes  on  Ma.  xii.  3—8.)  in  the  days,  B.  V.  "when  A.  was  high 
priest."    Abiathar,"  there  is  a  difliculty  here  bee.  Ahimelech  was  h. -priest  at  the 


derly  and  accur- 
ate, as  becomes 
a  man  of  busi- 
ness, but  the 
graphic  energy 
of  St.  Mark,  the 
pathos  of  St. 
Luke,  the  pro- 
fundity of  St. 
John  are  absent. 
Yet  his  greatness 
will  outlive  the 
world."  Chad- 
wick. 

a  Ma.  ix.  14,  15; 
liU.  V.  29—39. 
h  Jo.  xvi.  20. 
"When  the  body 
would  fain  rise 
up  against  the 
spirit,  it  must 
be  kept  under 
and  brought  into 
subjection  (1 
Cor.  ix.  27).  When 
the  closest  do- 
m  e  s  t  i  <;  joys 
would  interrupt 
the  seclusion  of 
the  soul  with 
God,  they  may  toe 
suspended, 
though  but  for  a 
time  (1  Cor.  vll. 
5)." 

c  Ge.  xxi.  H. 
d  Jos.  ix,  4. 
e  Jud.  iv.  19. 
/IS.  XXV.  13. 
g  Ps.  cxix.  83. 


the  com 
plucked  on 
the     Sabbath- 
day 

Ma.  xii.  1 — 8;  Lu. 
vi.  1—5. 

h  TTapanopfve<T$fi. 
i  De.  xxiii.  25. 
"  The  Law  o  f 
course  forbade 
reaping  and 
threshing  on 
that  day,  but  the 
Kabbls  had  de- 
cided that  even 
to  pluck  corn 
was  to  be  con- 
strued as  reap- 
ing, and  to  rub 
it  as  threshing. 
They  even  for- 
bade walking  on 
grass  as  a  spe- 
cies of  thresh- 
ing, and  would 
not  allow  8  o 
much  as  a  fruit 
to  be  plucked 
from  a  tree  on 
that  day."  Light- 
foot. 

j  Ministry  in   Ga- 
lilee, 36. 

k  Giant  Cities    of 
Bashan,  194. 
I  Land  and  Book, 
648. 
mis.  xxl.  1. 


194 


MARK. 


Chap.   Hi.  1—8. 


A.D.   28. 


a  Cf.l  S.  Xlv.  3; 
xxii.  20;  2S.  vill. 
17;  lCU.XVlii.16. 


healing  of 
the  withered 
hand 

Ma.  xii.  9—14  ; 
Lu.  vi.  6—11. 
"  This  forms  one 
of  seven  na^iracles 
■wrought  on  the 
Sabbath-day." 
"Sunday  is  the 
golden  clasp  that 
binds  together 
the  volume  of 
the  week."  Long- 
fellow. 

••  True  courage 
is  unassuming:; 
true  piety,  seri- 
ous and  hum- 
ble."   R.  Hall. 

"A  great  deal  of 
talent  is  lost  to 
the  world,  for 
want  of  a  little 
CO  u  ra  g  e."  S. 
Smith. 

"  We  fear  man  so 
much,  because 
we  fear  God  so 
little ;  one  fear 
cures  another, 
as  one  fire  draws 
out  another." 
Gumall. 

b  Hos.  vi.  6. 
c  Ma  xxii.  16. 
"He  does  anger 
too  much  honor 
who  calls  it  mad- 
ness, which,  be- 
ing a  distemper 
of  the  brain,  and 
a  total  absence 
of  all  reason,  is 
innocent  of  all 
the  ill  effects  it 
may  prod  uce, 
whereas  anger  Is 
an  affected  mad- 
ness, compound- 
ed of  pride  and 
folly,  and  an  in- 
tentlon  to  do 
commonly  more 
misch  ef  than  it 
can  bring  to 
pass  "  Lord  Clar- 
endon. 

Jesus  at  the 
Sea  of 
Tiberias 

Ma.    xll.    15—21; 
Lu.  vi.  12—17. 
d  Is.  xxxiv.  6,  6; 
Ez.      XXXV.      16; 
xxxvl.  5. 


There  is,  liowever,  much  confusion  of  names  at  that  period  of 


time  this  was  done, 
the  hist."    Alford. 

The  use  and  benefit  of  the  Sabbath. — I.  The  end  for  which  the  Sabbath  was  in- 
stituted. As  a  benefit — 1.  To  individuals;  2.  To  the  whole  communitJ^  II.  The 
manner  in  which  it  should  be  improved — 1.  With  a  grateful  sense  of  our  privilege;  2. 
With  a  humble  sense  of  our  responsibility.  Application — (1)  Reproof;  (2)  Encour- 
agement.    Simeon, 

CHAPTER  THE   THIRD. 

1 — 3.  (See  notes  on  Ma.  xii.  9 — 14.)  entered  again,  "  in  spite  of  all  the 
machinations  of  Phar.  and  Scribes" — "a  week  bef.  feast  01  Passo."  watched, 
insidiously.  Not  to  learn  or  imitate,  but  to  find  occa.  against  Him.  stand  forth, 
"  Up  !  into  the  midst ! "    Meyer. 

Stand  forth. — I.  Let  the  penitent  "  stand  forth,"  acknowledging  his  weakness;  II. 
Let  the  trembling  believer  "stand  forth"  to  receive  a  cure;  III.  Let  the  rejoicing 
disciple  "stand  forth"  to  speak  and  act  for  Jesus;  IV.  The  man  who  will  not  thus 
"  stand  forth"  in  this  world,  shall  presently  "  stand  forth"  to  receive  the  sentence. 

Result  of  confessing  CJirist. — A  chaplain  related  an  incident  of  a  young  soldier, 
who,  an  one  occasion,  had  consulted  him  upon  a  question  of  Christian  duty.  "  Last 
night,"  said  the  young  man,  "  in  my  barrack,  before  going  into  bed,  I  knelt  down, 
and  prayed  in  a  low  voice ;  when  suddenly  my  comrades  began  to  throw  their  boots 
at  me,  and  raised  a  great  laugh."  "  Well,"  replied  the  chaplain;  "but  suppose  you 
defer  your  prayer  till  you  get  into  bed,  and  then  silently  lift  up  your  heart  to  God  ?" 
A  week  or  two  afterwards,  the  young  soldier  called  again.  "  Well,"  said  the  chap- 
lain, "  you  took  my  advice,  I  suppose  ?  How  has  it  answered  ?"  "  Sir,"  he  answered, 
"  I  did  take  your  advice  for  one  or  two  nights:  but  I  began  to  think  it  looked  rather 
like  denying  my  Saviour;  and  I  once  more  knelt  at  my  bedside,  and  prayed  in  a 
low  whisper,  as  before."  "And  what  followed?"  "Not one  of  them  laughs  now, 
sir;  the  whole  fifteen  kneel  and  pray,  too."  "I  felt  ashamed,"  added  the  chaplain, 
"  of  the  advice  I  had  given  him.  That  young  man  was  both  wiser  and  bolder  than 
myself." 

4 — 6.  saith  .  .  them,  the  man  standing  up  bef.  them,  whom  no  one  save 
Christ  could  cure.  Would  they  hinder  the  cure  by  quibbles  ab.  the  Sabbath  ? 
lawful,  not  simply  allowable  as  an  exception,  but  right  as  a  rule,  do  good 
.  .  evil,'  was  it  lawful  for  Him  to  do  good  by  saving  the  man,  or  for  them  to 
do  evil  by  hindering  Him  ?  peace,  conscience-stricken,  grieved,  more  grief 
than  wrath,  hardness  .  .  hearts,  untouched  by  human  sympathy,  yet  so 
scrupulous  ab.  little  points  of  ceremony.  Herodians,"  a  political  party,  partisans 
of  the  Herodian  fam.,  opponents  of  Phar.  The  worst  enemies  make  common  cause 
against  Christ.     Hatred  of  Him  swallows  up  all  other  enmities. 

The  anger  of  Jesus. — I.  Review  some  of  the  circumstances  and  occasions  in  wh. 
the  Lord  appears  to  have  had  His  anger  e.xcited — context — cleansing  the  temple, 
etc.  II.  Consider  some  qualities  of  this  anger:  1.  Well-founded — hardness  of 
hearts;  2.  Unselfish;  3.  Transient.  HI.  Inferences  from  the  anger  of  Jesus — 1.  It 
exhibits  the  possibility  and  illustrates  the  nature  of  anger  without  sin ;  2.  It  is  in- 
structive to  faith,  as  showing  a  moral  identity  between  Him  and  the  God  of  Old 
Test. — "  angry  with  the  wicked  every  day;  "  3.  A  foreshadowing  of  the  wrath  that 
will  overwhelm  the  wicked  in  the  last  great  day — "  Depart,  ye  cursed  " — "  great  day 
of  his  wrath;  "  4.  A  motive  to  urge  men  to  flee  for  refuge  to  Christ.     J.  Hoyt. 

Righteous  Indignation. — One  of  the  late  Dr.  Spencer's  parishioners  in  Brooklyn, 
N.  Y.,  met  him  hurriedly  urging  his  way  down  the  street,  one  day;  his  lip  was  set, 
and  there  was  something  strange  in  that  gray  eye.  "  How  are  you  to-day,  doctor  ? " 
he  said,  pleasantly.  He  waked  as  from  a  dream,  and  replied  sol^erly,  "  I  am  mad!  " 
It  was  a  new  word  for  a  mild,  true-hearted  Christian ;  but  he  waited,  and,  with  a 
deep,  earnest  voice  went  on:  "I  found  a  widow  standing  by  her  goods  thrown  in 
the  street.  She  could  not  pay  the  month's  rent:  the  landlord  turned  her  out;  and 
one  of  her  children  is  going  to  die.  And  that  man  is  a  member  of  the  church  1  I 
told  her  to  take  her  things  back  again.    I  am  on  my  way  to  see  him  ! " 

7,  8.  withdrew,  fr.  their  plots.  His  time  was  not  yet.  multitude,  two 
multitudes.     One  fr.  Galilee;  the  other  fv.  more  remote  districts.     Idumsea,"  Gk. 


Chap.  ill.  9— X5. 


MARK. 


195 


name  for  the  anc.  Edom  (red),  the  country  of  Esau.  John  Hyrcanus,  who  subjected 
the  people,  compelled  them  to  conform  to  the  Mosaic  law."  They  were  aft.  gov.  by 
Jewish  prefects,  one  of  whom,  Antipater,  an  Idumaean  by  birth,  obtained  the 
authority  over  Judaea;*  his  own  son  was  Herod,  the  Gt.  prob.  These  were  Jews 
who  had  been  dispersed  so  far  as  Idumaea  and  Arabia.  They  .  .  Sidon, 
Jews  fr.  that  region. 

TJie  thronging  of  the  people  to  Christ,  in  its  various  aspects. — I.  A  confused 
impulse  to  seek  help,  confused  by  a  cra\'ing  for  the  miraculous  in  that  help;  II.  An 
act  of  homage  to  the  Prince  of  Life :  at  Calvary  a  baud  of  deadly  enemies,  who  cast 
him  out  as  if  he  had  been  the  great  enemy  of  man  and  destroyer  of  the  people. 
Lange. 

Practical  hearers. — There  are  some  diseases  that  are  called  the  reproaches  of 
physicians ;  and  there  are  some  people  that  may  be  truly  called  the  reproaches  of 
ministers:  and  those  are  they  who  are  great  hearers,  and  talkers,  and  admirers  of 
ministers,  but  never  obey  the  doctrines  delivered  by  them.     T.  Brook. 

9— 13.  disciples,  who  fr.  their  former  vocation  would  be  the  more  able  to 
obey  the  command,  small  ship,  skiif  boat,  wait  .  .  Him,  be  in  readiness 
for  Him  to  use  as  a  place  to  speak  from,  throng,  wh.  might  both  hinder  Him, 
and  prevent  them  fr.  hearing  Him.  pressed  upon,  rushed  upon,  plagues,  lit. 
'^scourges:"  various  maladies,  unclean  spirits,  demons,  real  and  personal; 
they  spoke,  were  commanded,  came  out,  etc.  charged  .  .  known,  this  was 
not  the  time,  nor  were  these  the  heralds. 

Tlie  test  of  right  coming  to  Jesus. — I.  A  coming  to  Him  alone,  not  only  with, 
but  also  in  spite  of,  the  multitude ;  II.  A  being  alone  with  Him,  whether  among 
many  or  few ;  III.  A  remaining  alone  with  Him,  and  entering  through  Him  into  the 
fellowship  of  the  saved. « 

They  thronged  Him. — '•  Two  centuries  ago — and  the  superstition  is  not  dead 
yet — it  was  believed  that  the  touch  of  a  king  could  heal  a  certain  painful  disorder : 
how  eagerly  people  sought  for  that  touch  is  seen  in  the  case  of  Charles  II.  of  Eng- 
land, who,  in  his  reign,  touched  over  a  hundred  thousand  persons  for  the  healing  of 
the  'king's  evil.'  During  the  recent  famines  in  India  and  in  Turkey,  the  houses  of 
the  missionaries  were  besieged  by  crowds  of  hungry  people  seeking  relief.  When  a 
medical  missionary  first  appears  in  a  new  district,  and  his  mission  is  made  known  to 
the  people,  the  sick  are  brought  to  him  from  all  the  country  around.  It  was  there- 
fore one  of  the  commonest  instincts  of  humanity  that  brought  the  needy  to  Jesus,  in 
whom  only  they  could  find  all  that  they  sought."     Bib.  III. 

13—15.  mountain,  for  prajer."^  whom  .  .  would,  our  Lord's  choice ; 
and  not  at  man's  sugg.  Prob.  sent  a  messenger  to  "  whom  he  icould."  they 
came,  at  His  bidding,  only  those  He  called.  The  men  who  were  to  found  the 
Church,  etc.  Let  it  be  noted  that  they  were  disc.  bef.  they  were  called  to  be  Apost. 
ordained,  solemnly  and  authoritatively  set  apart,  with  Him,  friends,  compan- 
ions, scholars,  witnesses,  forth,  when  the  time  and  oppor.  arrived,  preach, 
Christ  and  Him  crucified, — Jesus  and  the  resm'rection.  power,  or  authority,  wh. 
Christ  communicated. 

Apostolic  marks. — I.  A  direct  call;  II.  A  sustained  intercourse  with  Christ; 
HI.  Personal  observation  of  Him;  IV.  Preaching  everywhere;  V.  The  gift  of 
miracles.     Ch-it.  E.  Test. 

Casting  out  devils. — The  Chinese  have  names  for  insanity,  and  for  the  various 
forms  of  nervous  and  mental  disease,  and  they  distinguish  sharply  between  all  these 
and  another  very  different  condition  in  which  the  patient  is  said  to  be  "  possessed  of 
devils."  Miss  Cumming  tells  us  "  the  symptoms  are  so  precisely  those  which  were 
thus  described  in  Biblical  times,  that  foreigners  are  fain  to  accept  the  Chinese  solu- 
tion." Miss  Cummings  says,  "In  a  considerable  number  of  cases  such  as  these,  the 
native  Christians  have  been  appealed  to  by  their  heathen  neighbors  to  see  whether  they 
could  do  anything  to  help  them ;  and  these  have  wrestled  in  prayer  with  passionate 
earnestness,  pleading  that  the  true  God  would  reveal  His  power  in  the  presence  of 
the  heathen,  and  concluding  with  the  apostolic  words,  '  In  the  name  of  Jesus  Christ 
I  command  thee  to  come  out.'  Again  and  again  their  prayer  has  been  granted,  the 
wild  tempest  has  been  allayed,  and  the  suflferer  lulled  to  a  condition  of  deep  peace, 
whence,  after  a  while,  he  has  arisen  to  go  forth  '  clothed  and  in  his  right  mind '  to 
tell  his  heathen  brethren  of  the  marvellous  way  in  which  he  has  been  cured,  and,  in 


a  Jos.   Ant.   xll.  6, 
6;  xill.  9,  1. 
b  B.C.  47. 

•His  miracles 
were  only  the  bell 
tolled  to  bring 
the  people  to 
hear  His  words." 
Stalker. 

Christ  was  always 
willing  to  accept 
service :  He  bor- 
rowed a  boat,  an 
ass,  a  grave.  He 
accepted  a 
draught  of  water 
from  a  well,  a  few 
fishes  from  a  net, 
and  the  money  of 
those  women 
who  ministered 
unto  Him.  He 
who  loves  the  Sa- 
viour will  be  sur- 
prised to  find 
li  o  w  many 
things  there  are 
that  He  can  con- 
secrate and  that 
Christ  can  use. 

c  Lange. 

"When  Julius 
Massillon 
preached  before 
the  French 
court,  some  en- 
V  i  o  u  s  persons 
would  have 
made  a  crime  of 
the  freedom  with 
which  he  an- 
n  o  u  n  c  e  d  the 
truths  of  Christi- 
anity to  King 
Louis  XIV.  His 
majesty  very 
spiritedly  rebuk- 
ed them,  saying, 
'He  has  done  his 
duty;  it  remains 
for  us  to  do 
ours.'"    Percy. 

ctioosing:  the 
Apostles 

Ma.  X.  2 — 4;  Lu. 
vi.  12—19;  Ac.  1. 
13. 

d  Lu.  vl.  12. 
The  nwmber  of  Ap- 
ostles. The  num  - 
ber  selected,  an- 
swering to  the 
twelve  sons  of 
Jacob . 

"  The  scene  of 
His  retirement 
and  lonely  vigil 
was  In  all  proba- 
bility the  singu- 
lar elevation  now 
known  as  the 
Karun  Hattin, 
or  Horns  of  Hat- 
tin,  the  only  con- 
spicuous hill  on 
the  western  side 
of  the  Lake,  and 


196 


Chap.  lil.  z6— 24. 


A.D.  30. 

•  Singularly  ad- 
apted by  its  con- 
formation both 
to  form  a  place 
for  short  retire- 
ment, and  a  ren- 
dezvous for  gath- 
ering  multi- 
tudes.' "  Cam.  B. 
Surname,  a  name 
over  and  above  the 
Christian  name. 
Fr.  sur;  L.  super, 
over  and  above; 
and  name. 
A.-S.  nama;  Ger. 
name;  L.  no'nen — 
nosco,  to  know; 
Gk.  ovuiixa,  fr. 
root    of    yiyviiiiTKuy 

to  know ;  Sans. 
ndman^na,  to 
know. 

aLu.  ix.  54;  Mk. 
Ix.  38;  X.  37;  2 
Jo.  10. 

fears  of  the 
kinsmen  of 
Jesus 

b  Jo.  vii.  5. 
cSee  v.  31. 
dHos.  ix.  7;  Jo. 
X.  20. 

e  Ac.  xxvl.  24;  2 
Co.  V.  13. 
They  said  to  one 
another  as  they 
came,  "  He  ap- 
pears to  be  in  a 
kind  of  ecstacy. 

(kkeyov  yap  on 
e  I  e  <r  T  T)).        He 

is  h  a  r  d  1  y  re- 
sponsible. For 
decency's  sake, 
we  must  get  Him 
home."  There 
was  upon  His 
face  that  exalted, 
that  inspired  ex- 
pression which 
comes  from  a 
Tery  intimate 
com  m  union  with 
God,  and  always 
seems  to  unsplr- 
Itual  people  to  be 
a  sign  of  mad- 
ness. To  til  e 
world,  unworld- 
liness  and  mad- 
ness are  synony- 
mous. It  is  a  re- 
proach difficult 
to  bear. 

/  See  Sunday  Maij. 
Fob.  1866,  "On  fin 
imperfectly  un- 
derstood Scrip- 
ture character." 

discussion 
with  the 
Jerusalem 
scribes 

Ma.  xli.  22—37. 
Lu.  xl.  14.  15.  17 

23. 

g  Jo.  vil.  20. 
&  IJo.  ill.  8. 


short,  to  become  from  that  hour  a  faithful  worker  in  the  Master's  cause.' 
ings  in  China. 


Wander- 


i6 — ig.  surnamed  Peter,  sugg.  to  him  of  the  Lord's  will— that  he  should 
be  as  firm  as  a  rock.  The  surname  to  remind  them  of  loliat  they  should  strive  to  be, 
rather  than  representing  what  they  at  that  moment  were.  Boanerges,  "perh.  on 
ace.  of  theu-  vehement  and  zealous  disposition."  True  we  have  some  ills,  of  this;" 
but  (as  Alfd.  says)  "it  is  uncertain.  It  seems  rather  to  indicate  a  Divine  mission; 
and  indicates  force  of  character,  or  qualities  to  be  given  for  their  work.  A  son  of 
thunder  is  a  fit  person  for  hearing  voices  of  thunder."  "  The  son  of  thunder  is  the 
thunderbolt,  wh.  follows  ihe  shock  of  the  rent  clouds."  Hiller.  Canaanite,  for 
Kavavirr/v,  Canaanite,  read  KavavEiov,  of  Cana  (Tisch.  Alf.)  See  also  note 
on  Ma.  X.  2 — 4. 

Judas  Iscariot  among  the  twelve  an  eternal  sign. — I.  Of  the  all-devouring  love 
of  Christ;  II.  Of  the  greatness  of  human  depravity;  III.  Of  the  dangers  of  the 
spiritual  office  (or  of  a  mere  external  connection  with  the  Lord),  without  perfect 
fidelity  in  the  spiritual  life  (an  internal  union  with  Him);  IV.  Of  the  end  of  the 
Church  (not  a  community  of  perfect  saints,  but  of  redeemed  men). 

The  Apostles. — "  I  look  over  this  first  church-roll  with  curiosity  and  admiration. 
Five  of  them  we  have  already  met — Andrew  and  Simon,  James  and  John  and  Mat- 
thew were  personally  summoned  at  the  beginning.  Half  of  them— six  in  number- 
begin  and  end  in  complete  obscurity:  you  cannot  paint  their  features  on  the  canvas. 
Only  three  of  the  twelve  attained  any  distinction,  or  even  distinctness— Peter,  who 
is  forthwith  named  Rock;  James  and  John,  who  are  surnamed  the  Sons  of  Thunder. 
And  the  twelfth  wins  all  his  notoriety  from  the  exceptional  fact  of  his  being  a  traitor. 
These  were  the  best— not  the  best  only,  they  were  thi  sole  followers  whom  He  could 
call  to  be  with  Him,  to  announce  Him,  to  cast  out  demons;  and  of  them  He  makes 
His  Church."     Cartoons  of  St.  Mk. 

20,  21.  multitude,  a  vast  number,  fr.  many  regions,  urged  by  many  wants, 
impelled  by  various  thoughts  and  views  of  Christ,  together,  crowding  into  and 
around  the  house,  not  .  .  bread,  they  could  not  find  either  space  or  time  for 
ordinary  meals,  friends,*  kinsmen.  Christians,  too,  are  often  hindered  by  their 
kinsmen,  moved  both  by  aflection  and  worldly  motives,  lay  hold,  if  He  were  so 
careless  of  Himself,  they  would  care  for  Him.  Good  intentions  springing  fr.  fear, 
and  little  knowledge  of  Christ,  or  faith  in  Him.  But  even  they  could  not  enter  the 
house."  Providence  interposes  difficulties  betw.  Avell  intentioned  but  misdirected 
eflbrts  and  their  accomp.  beside  Himself,"*  so  it  was  said  of  Paul.'  Better, 
sometimes  to  be  guided  by  one's  own  conscientious  convictions,  than  by  the  wishes 
or  fears  of  best  earthly  friends;  i.e.,  by  the  voice  of  God  within,  than  the  voice  of 
man  without.  He  who  seems  a  fanatic  to  others,  may  be  most  reasonably  obedient 
to  the  higher  law  of  duty  and  right. 

The  false  and  the  true  family  of  Jesus. — L  The  one  would  watch  over  Him  and 
His  cause,  the  other  will  be  watched  over  by  Him;  II.  The  one  would  lead  Him,  the 
other  will  be  led  by  Him ;  III.  The  one  would  save  Him,  the  other  will  be  saved  by 
Him;  IV.  Tiie  one  would  restrain  and  bring  Him  into  danger,  the  other  will  be  re- 
strained and  bound  by  His  word  and  spirit.     Lange. 

Imperfectly  understood  Scripture  characters.— The  kinsmen  of  Jesus  sought 
Him  to  lay  hold  on  Him,  saying,  "He  is  beside  Himself,"  implying  that  His  mind 
was  affected  by  His  excess  of  zeal,  as  Festus  said  to  Paul,  "Thou  are  beside  thy- 
self" (Acts  xxvii.  24).  The  verses  22—27  are  to  be  read  parenthetically,  and  it  will 
be  seen  in  verse  28  that  Mary  was  with  those  who  in  verse  21  went  out  to  lay  hold 
on  Him.  This  will  explain  the  conduct  of  the  Saviour,  in  not  receiving  His  mother, 
and  His  meaning  in  declaring  that  only  those  who  do  the  will  of  His  Father  (not 
those  who  thwart  it)  can  be  H^  mother  and  His  brethren./ 

22—24.  (See  note  on  Ma.  xii.  24—30.)  scribes,  Mk.  alone  tells  us  whence 
they  came.  Their  character,  position,  and  purpose  evident,  and  to  be  closely  ob- 
served. The  selection  and  sending  of  these  leading  learned  men  a  tacit  admission 
of  His  influence  and  wisdom.  It  was  not  any  ordinary  scribe  who  was  thought  able 
to  confute  this  mighty  teacher,  said,"  they  must  say  something  not  only  to  con- 
vince the  people,  but  approve  themselves  to  their  party,  called  .  .  him,  did 
not  seek  to  evade  these  great  doctors,  invited  discussion.  His  miracles  and  teaching 
both  tended  to  destroy  the  works  of  the  devil.* 


Chap.  ill.  «5— 30' 


MARK 


19T 


The  false  charge  rebutted. — I.  The  charge  itself:  1.  The  source  fr.  whence  it 
emanated— scribes,  their  reputation  for  learning — wisdom  of  this  world ;  2.  The  ad- 
mission it  contained — devils  were  cast  out,  and  thereby  man  beuetitted;  3.  The  malice 
it  betrayed — if  good  was  done,  it  was  by  the  aid  of  Beelzebub.  II.  The  refutation, 
a  question.  IIoiv  ?  If  they  could  show  how  He  cast  out  Satan,  surely  they  can  show 
a  little  more,  i.e.,  how  Satan  casts  out  himself: — 1.  The  folly  of  Satan's  doing  so ;  and, 
2.  The  impossibility  of  it  suggested;  3.  Ought  they  not  to  rejoice  that  Satan's  king- 
dom was  fallmg  to  pieces,  even  if  it  were  b\'  internal  strife  ? 

35 — 27.  house,  either  a  kingdom  or  a  fam.  is  weakened  by  division,  di- 
vided .  .  itself,  separation  and  antagonism — two  sources  of  weakness. 
stand,  abide  in  its  power,  influence,  etc.  Satan  .  .  end,  you  should  there- 
fore rejoice  that  there  appears  to  be  the  beginn.  of  that  end.  strong  man's,"  aV- 
to  the  evil  spirit,  house,  all.  to  the  soul  in  vvii.  that  spirit  dwells,  goods,  (M- 
to  mental  and  moral  powers  of  which  the  spirit  has  possessed  himself,  bind  .  . 
man,  he  must  be  therefore  stronger  and  an  enemy. 

Weakening  effects  of  divisions. — I.  Political — historical  ills.,  Greece,  etc.,  weak- 
ened by  internal  strife,  an  easy  prey  to  enemj'.  II.  Social — parties  split  up  by 
cliques,  great  principles  abandoned  through  contentions  about  small  points.  III. 
Domestic — trade — home — etc.,  broken  up  by  independent  action  of  individuals. 
IV.  Ecclesiastical — churches  split  into  factions  by  the  mischievousness  of  thought- 
less or  wicked  men. 

Union  is  strength. — An  aged  man,  who  was  dying,  requested  his  sons  to  assem- 
ble in  his  chamber,  each  one  being  provided  with  a  stout  stick.  These,  he  requested 
them  to  bind  together.  He  then  commanded  each  one  to  try  to  break  the  whole 
bundle.  Not  one  could  do  this.  Once  more  the  sticks  were  distributed,  when  each 
one  easily  broke  the  stick  he  held.  "Learn  from  that,"  said  the  old  man,  "that 
union  is  strength.  While  you  are  united,  and  stand  by  each  other,  no  enemy  or  ad- 
verse circumstances  will  destroy  you.  But  become  disunited,  and  yom*  overthrow 
will  be  easy." 

28—30.  (See  note  on  Ma.  xii.  31.)  damnation,  R.V.  correctly,  "of  an  eter- 
nal sin."  Vincent,  because  .  .  said,  it  all  hinges  on  this.  This  not  only 
shows  why  Christ  uttered  this  awful  denunciation;  but  discloses  the  nature  of  "  the 
unpardonable  sin."*  They  had  knowingly  and  wilfully  attributed  the  work  of  the 
Holy  Spirit  to  Satan.     (See  nature  of  blasphemy.)" 

Blasphemy  against  the  Holy  Ghost. — Blasphemy  against  the  Spirit,  eternal  guilt, 
and  therefore  exposed  to  eternal  condemnation.  The  peaceful  declaration  of  Christ, 
that  He  wrought  in  the  power  of  the  Holy  Ghost,  in  opposition  to  His  blaspheming 
enemies,  who  charged  Him  with  bemg  possessed  by  a  spirit  of  darkness,  and  work- 
ing under  his  influence.     Lange. 

God  will  vindicate  His  honor. — During  the  prevalence  of  infidelity  in  America  after 
the  reign  of  terror  in  France,  Newbury,  New  York,  was  remarkable  for  its  aban- 
donment. Through  the  influence  of  "Blind  Palmer,"  there  was  formed  a  Druidical 
Society,  so  called,  which  had  a  high  priest,  and  met  at  stated  times  to  uproot  and 
destroy  all  true  religion.  They  descended  sometimes  to  acts  the  most  infamous  and 
blasphemous.  Thus,  for  instance,  at  one  of  their  meetings  they  burned  the  Bible, 
baptized  a  cat,  partook  of  a  mock  sacrament,  and  one  of  their  number,  with  the  ap- 
proval of  the  rest,  administered  it  to  a  dog.  Now,  mark  the  retributive  judgments 
of  God,  which  at  once  commenced  falling  on  these  blasphemers.  In  the  evening  he 
who  had  administered  this  mock  sacrament  was  attacked  with  a  violent  inflammatory 
disease;  his  inflamed  eyeballs  were  protruded  from  their  sockets,  his  tongue  was 
swollen,  and  he  died  before  the  following  morning  in  great  bodily  and  mental 
agony.  Another  of  the  party  was  found  dead  in  his  bed  the  next  morning.  A 
third,  who  had  been  present,  fell  in  a  tit,  and  died  immediately,  and  three  others 
were  drowned  a  few  days  afterwards.  In  short  within  five  years  from  the  time  the 
Druidical  Society  was  organized,  all  the  original  members  met  their  death  in  some 
strange  or  unnatural  manner.  There  were  thirty-six  of  them  in  all,  and  of  these 
two  were  starved  to  death,  seven  drowned,  eight  shot,  five  committed  suicide,  seven 
died  on  the  gallows,  one  was  frozen  to  death,  and  three  died  "accidentally."  Of 
these  statements  there  is  good  proof;  they  have  been  certified  before  justices  of 
peace  in  New  York.     Hodge. 


A.D.  28. 

a  Is.  xxvll.  1; 
xlix.  24;  Jo.  xii. 
31  ;  He.  ii.  U,  15. 
"  Christ's  de- 
fence is,  in  its 
own  nature,  also 
a  victorious  at- 
tack."   Lange. 

"As  in  music,  if 
the  harmony  of 
tones  be  not 
complete,  they 
are  offensive  to 
the  cultivated, 
ear ;  so,  if  Chris- 
t  i  a  n  s  disagree 
among  t  h  e  m- 
selves,  they  are 
unacceptable  to 
God."       Cawdray. 

"  The  force  of 
powerful  union 
conquers  all." 
Homer. 

"Men's  hearts 
ought  not  to  be 
set  against  one 
another,  but  set 
with  one  another, 
and  all  against 
the  evil  thing 
only."     Carlyle. 


the  unpar- 
donable sin 

Ma.  xii.  31;  Lu. 
xii.  10. 

&  Ac.  vlli.  18.  19, 
22;  1  Jo.  i.  9;  V. 
16;  He.  X.  29; 
Ma.  XXV.  41,  46. 
"  But  he  that  shall 
blaspheme.  The 
sin,  against 
which  these 
words  are  a  ter- 
rible but  merci- 
ful warning,  is 
not  80  much  an 
act,  as  a  state  of 
sin,  on  the  part 
of  one,  who  in 
defiance  of  light 
and  knowledge, 
of  set  x>urpose  re- 
jects, and  not 
only  rejects  but 
perseveres  In  re- 
jecting,  the 
warnings  of  con- 
science, and  the 
Grace  of  the  Holy 
Spirit.  Such  a 
state  if  perse- 
vered in  and  not 
repented  of  ex- 
cludes from  par- 
don, for  it  is  the 
sin  unto  death 
spoken  of  in  1 
John  V.  16." 

c  Ma.  Ix.  3,  i. 
'•  The  devil  never 
gives  up  the 
work  that  his 
name  imports- 
slandering  the 
good ;    nor    do 


198 


MARK. 


Chap.  Iv.  X,  a. 


those  that  are 
on  his  side  (Jo. 
viii.  44)."  Zeisius. 
"  Of  all  relation- 
ships, spiritual 
ones  are  the  clos- 
est ;  and  there  is 
but  one  perma- 
n  e  n  t  relation- 
ship to  God,  wh. 
is  conformity  to 
His  will."  Sad- 
ler. 

Christ's  dis- 
ciples are 
His  nearest 
relatives 

Ma.  xli.  46—50  ; 
Lu.  viii.  19—21. 
"Children  must 
honor  their  par- 
ents ;  but  in  mat- 
ters that  pertain 
to  office,  and  the 
things  of  God 
and  conscience, 
they  should  not 
be  overruled  by 
any  There  Is  no 
carnal  preroga- 
tive in  the  king- 
dom of  God." 
Cramer. 

a  Mk.  vi.  3;  Jo. 
ii.  12;  vii.  5:  Ac. 
1.  14;  1  Co.  ix.  5. 
"The  tenderness 
of  His  love  for 
His  earthly  mo- 
ther, which  he 
displayed  so 
clearly  upon  the 
Cross,  only 
brings  out  in 
BtroDger  relief 
the  d  e  V  o  t  ion, 
with  wh.  He  gave 
Himself  up  to 
the  performance 
of  the  Will  of  His 
Father  in  heav- 
en 'He  despises 
not  His  Mother, 
He  places  before 
horHisFather.' " 
Bengel. 


teaching  by 
the  seaside 

Ma.    xlil.    1,  ff.; 
Lu  viii.  4,  ff. 
6v.34;P8.1xxvili. 
2. 

"  It  would  soom 
the  peasants 
were  just  casting 
abroad  the  grain 
on  their  sterile 
and  rocky  fields, 
to  Him  immedi- 
ately this  crowd 
appears  to  be  the 
field,  and  He  is 
the  sower  casting 
the  seed  of  the 
Word.  He  begins 
to  speak  what  is 
In  His  mind,  aa 
if  He  were  slm 
ply    describing 


31,  32.  standing  without,  one  of  the  graphic  touches  and  precise  details  of 
Mk.  sent,  Lu.  gives  the  reason.  "They  could  not  come  at  him  for  the  press." 
they  said,  perh.  they  desired  to  see  how  far  these  earthly  relationships  would  be 
permitted  to  hinder  His  divine  work. 

Spiritual  and  material  relationship. — The  text  teaches — 1.  The  fact  of  spiritual 
relationship.  II.  The  ground  of  spiritual  relationship — "He  that  doeth  the  will " 
(Ma.),  obedience:  not  1.  ecclesiastical  ties;  2.  nor  mere  theological  affinities.  III. 
The  superiority  of  the  spiritual  relationship:  1.  more  close  than  the  natural;  2. 
more  delightful;  3.  more  dignified;  4.  more  extensive;  5.  more  durable.     Homilist. 

A  king's  datighter.—K  poor,  but  pious,  woman,  called  upon  two  elegant  young 
ladies,  who,  regardless  of  her  poverty,  i-eceived  her  with  Christian  affection,  and  sat 
down  in  the  drawing-room  to  converse  with  her  upon  religious  subjects.  While  thus 
employed,  a  dashing  youth  by  chance  entered,  and  appeared  astonished  to  see  his 
sisters  thus  engaged.  One  of  them  instantly  started  up,  and  exclaimed,  "  Brother, 
don't  be  surprised;  this  is  a  king's  daughter,  though  she  has  not  yet  got  her  fine 
clothing."     Co2)e. 

33 — 35'  saying,  proposing  this  question  to  excite  attention,    looked  round, 

with  kindness,  not  as  in  ver.  5.  sat  .  .  him,  in  the  attitude  of  scholars, 
disciples,  will  .  .  God,  obedience,  and  not  earthly  bonds,  united  men  to  God; 
and  therefore  to  Him  who  was  one  with  the  Father,  same  .  .  mother,  "  The 
claims  of  natural  kindred  are  not  the  highest."  The  four  brethren  of  our  Lord  are 
distin.  fr.  the  Apostles.  They  are  conn,  in  the  hist,  with  Mary,  of  whom  Jesus  is 
called  her  firstborn. 

Christ's  regard  to  His  obedient  followers. — I.  The  light  in  which  our  Lord  regards 
them:  1.  As  exclusively  the  objects  of  His  regard;  2.  As  the  persons  on  whom  He 
will  confer  all  honor  and  happiness.  II.  The  inferences  we  may  deduce  fr.  that 
regard:  L  "We  should  honor  them;  2.  Seek  to  be  of  their  number;  3.  Choose  them 
for  our  companions ;  4.  Do  them  all  the  good  in  our  power.     Simeon. 

Mariolatry. — At  one  time  the  CoUyridians  were  branded  as  heretics  for  offering, 
as  to  a  goddess,  cakes  to  Mary.  Epiphanius,  a.d.  368,  has  said,  "We  adore  no 
saints;  let  Mary  be  honored,  but  the  Father,  Son,  and  Holy  Ghost  be  alone  adored; 
let  no  one  adore  Mary."  The  festival  of  her  birthday  was  instituted  by  the  Greeks 
in  the  7th,  and  adopted  at  Rome  in  the  8th,  and  in  France  in  the  9th  century.  Her 
departure  from  the  world  ordered  to  be  observed  as  an  "Assumption"  by  Council 
of  Mentz,  a.d.  813.  Hymns  to  her  praise  intro.  by  Ulric,  Bp.  of  Augsburg,  ab.  a.d. 
924;  soon  aft.  wh.  an  officium  or  daily  service  was  appointed,  and  Saturday  was 
consecrated  to  her  honor.  The  Psalterium  B.  V.  attributed  to  St.  Buonaventure, 
and  found  certainly  in  the  best  editions  of  his  works,  was  a  blasphemous  adaptation 
of  the  Psalms  to  the  Virgin  as  their  object,  substituting  the  word  "lady"  for 
"  Lord."    It  was  very  popular  bef.  the  Reformation.     Baxter's  Ch.  Hist, 

CHAPTER   THE  FOURTH. 

I  a.  began  again,  a  divergence  from  the  usual  order  of  things.  Instead  of 
keeping' to  the  "house,"  or  "the  synagogue,"  He  preaches  in  the  open  air.  sea 
land,  adopting  the  readiest  means  at  hand  for  reaching,  with  His  voice,  the 
largest  possible  number,  parables,*  "  This  is  the  first  of  three  series  of  parables, 
differing  in  nature  according  to  the  time  and  circumstances  of  their  delivery:  the 
second  delivered  after  the  Transfiguration,  the  third  on  the  last  Tuesday  in  the 
Temjile."    said     .     .    doctrine,  said,  i.e.,  in  the  course  of  His  teaching. 

The  preaching  of  our  Lord.— I.  Its  peculiar  characteristics:  1.  Wisdom — 
knowledge  of  Divine  law,  luminousness  of  statement;  2.  faithfulness;  3.  authorit}\ 
IL  Effect  produced  on  Ilia  hearers :  1.  wherein  good— "they  were  astonished,"  etc. ; 
2.  wherein  it  was  defective.     Simeon. 

An  earnest  preacher. — The  amount  of  his  (Baxter's)  labors,  and  the  success 
which  attended  them,  form  of  themselves  a  most  interesting  study  for  every  minister. 
The  well-known  lines,  associated  with  his  name,  were  abundantly  exemplified  in  his 

practice : — 

••  I'd  preach  as  though  I  ne'er  should  preach  again. 
And  as  a  dying  man  to  dying  men." 

Toward  the  end  of  his  days  a  man  followed  him  into  the  pulpit  to  prevent  his  falling 
backward,  and  to  support  him,  if  needful,  in  the  pulpit.     It  was  feared,  the  last  time 


Chap.  iv.  3 — 6. 


MARK. 


he  preached,  he  wonld  have  died  preaching.  Yet  such  was  his  humility,  that  when 
reminded  of  his  labors  on  his  deathbed,  he  replied,  "I  was  but  a  pen  in  God's  hand, 
and  what  praise  is  due  to  a  pen  ? "    Bowes. 

3.  hearken,"  He  both  opens  His  teachings,  and  concludes  the  various  parts  of 
His  discourse  with  the  exhortation  to  thoughtful  attention,  behold,  consider  how 
the  most  familiar  human  occupation  may  serve  to  ill.  Divine  things,  went  out,  there 
might  then  be  going  out,  into  a  field  near  by,  a  sower  to  whom  the  Great  Teacher 
pointed,  sower,  with  defined  purpose,  a  trust  in  Providence,  to  a  fatiguing  labor. 
sow,  apparently  throwing  good  corn  away,  but  with  the  hope  of  a  harvest. 

TJie  sower. — A  good  minister,  like  a  good  sower,  must  be — I.  Discriminating — 
able  to  discern  betw.  tares  and  wheat.''  11.  Diligent:  1.  in  preparing  for  his  work;" 
2.  in  his  work. "^  HI.  Resolute;  not  deterred — 1.  by  cold,  etc.* — ill.  ingratitude;  or 
2.  by  storms — ill.  persecution,  or  temptation,  or  delay. 

4.  came  .  .  pass,  happened  as  a  matter  of  course;  unavoidable,  not 
intentional,  waste,  sowed,  not  carelessly,  but  heedful  that  all  the  good  ground 
should  be  sowed,  some,  not  more  than  he  could  help,  wayside,  the  hard  path 
across  or  beaten  margin  round  the  field.  The  seed  lay  on  the  surface,  exposed. 
fowls,-''  birds  on  the  watch. 

The  outioard  hearer. — Wayside.  I.  Relation  to  the  field — in  it,  but  not  of  it, 
within  the  fence,  but  not  of  the  field.  The  occasional,  or  accidental  hearer.  H. 
Relation  to  the  sower.  Is  not  the  subject  of  intentional  or  special  and  continuous 
eflbrt.  Does  not  excite  hope  in  sower's  mind.  HI.  Relation  to  the  seed.  It  lodges, 
as  a  sound,  in  the  outward  ear  only.  No  place  in  the  heart.  Passing  thoughts,  etc., 
soon  catch  it  away.  IV.  Relation  to  the  harvest.  A  barren  wayside  in  the  end. 
No  fruit;  no  improvement. 

Seed  by  the  ivayside. —  This  circumstance  has  no  difficulty  in  our  conception  of 
it,  but  it  would  strike  an  Eastern  imagination  more  forcibly  than  our  own.  For 
The venot  informs  us,  "On  that  road  I  observed  a  pretty  pleasant  thing,  which  is 
practised  in  all  that  country,  as  far  as  Bender  Abassi :  I  saw  several  peasants  run- 
ning about  the  corn-fields,  who  raised  loud  shouts,  and  now  and  then  clacked  their 
whips  with  all  their  force ;  and  all  this  to  drive  away  the  birds,  which  devour  all 
their  corn.  When  they  see  flocks  of  them  coming  from  a  neighboring  ground,  that 
they  might  not  light  on  theirs,  they  redouble  their  cries  to  make  them  go  farther, 
and  this  they  do  every  morning  and  evening.  The  truth  is,  there  are  so  many 
sparrows  in  Persia  that  they  destroy  all  things;  and  scarecrows  are  so  far  from 
frightening  them,  that  they  will  perch  upon  them."  "We  ascended  to  an  elevated 
plain  where  husbandmen  were  sowing,  and  some  thousands  of  starlings  covered  the 
ground,  as  the  wild  pigeons  do  in  Egypt,  laying  a  heavy  contribution  on  the  grain 
thrown  into  the  furrows,  which  are  not  covered  by  harrowing,  as  in  Europe."  Buck- 
inghatn's  Travels. 

5.  6.  stony  ground,^  rock  beneath  a  thin  covering  of  earth,  and  stones 
among  the  earth,  not  .  <,  earth,  for  the  roots  and  needful  moisture. 
immediately,  unnaturally  forced,  wnen  .  .  up,  with  increased  heat  as  the 
season  advanced,  scorched,  no  vigorous  life  to  resist  the  heat,  withered,* 
bef.  coming  to  perfection. 

Sudden  responses  to  the  truth,  and  swift  decay. — This  is  no  argument  against 
sudden  conversions ;  but  a  disclosure  of  the  causes  of  the  decline  of  religion  in  some 
who  may  appear  to  be  converted  on  the  sudden.  I.  Causes  of  this  sudden  response 
to  the  truth:  1.  The  novelty  of  the  truth  presented;  2.  The  specially  favorable 
circumstances  of  the  hearer — a  recent  trial,  etc. ;  3.  His  mental  and  moral  constitu- 
tion— superficial,  emotional,  given  to  change.  H.  The  causes  of  the  sudden  decline : 
1.  Internal — want  of  root — no  depth  of  character — lack  of  thought;  2.  External — 
sudden  prosperity  (sun) — tribulation,  etc.  (see  Ma.). 

The  stony  ground. — It  is  not  a  soil  mingled  with  stones  that  is  meant  here,  for 
these,  however  numerous  or  large,  would  not  certainly  hinder  the  roots  from  strik- 
ing deeply  downward,  as  those  roots,  with  the  instinct  which  they  possess,  would 
feel  and  find  their  way,  penetrating  between  the  interstices  of  the  stones,  and  would 
so  reach  the  moisture  below;  but  what  is  meant  is  ground  where  a  thin  superficial 
coating  of  mould  covered  the  face  of  a  rock  which  stretched  below  it,  and  presented 
an  impassable  barrier,  rendering  it  wholly  impossible  that  the  roots  should  pene- 


199 


A.D.   28. 

the  action  of  the 
sower  which  they 
had  often  seen, 
and  they  are 
kept  in  spell- 
bound  attention, 
as  simple  people 
usually  are  when 
they  hear  only 
what  is  quite 
familiar  to 
them."    Horton. 


parable  of 
the  sower 

a  %"o.  9,  23—25,  33. 

b  2  Ti.   li.  2;  Tit. 

ii.  1. 

c  2   Co.    xll.    14; 

Mai.  iii.  7. 

d  2  Ti.   iv.  2 ;  Da. 

xii.  4. 

e  Pr.   XX.   4;  Ec. 

xl.  4;  Ja.  V.  7. 


the  -wayside 

/  Ge.  XV.  11. 
"Learning  is  but 
the  sowing  of  the 
ground;  a  holy 
and  virtuous 
life  is  the  hard- 
est."   Adams. 

"My  aim,  In 
every  sermon,  is 
a  short  and  lusty 
call  to  sinners, 
to  quicken  the 
saints,  and  to  be 
made  a  univer- 
sal blessing  to 
all."  Rowland 
Hill. 

"Seek  for  such 
things  as  would 
be  likely  to 
strike  and 
stick."     W.   Jay. 

"True  obedience 
neither  procras- 
tinates nor  ques- 
tions."     Quarks. 


the  stony 
ground 


19; 


g     Ez.      3 
xxxvl.  26. 
h  Ps.  i.  3;  Ja.  1. 
11. 

"Keep  In  mind 
that  excellent 
rule:  Never 
preach  a  single 
sermon  from 
which  an  unen- 
lightened hearer 
might  not  learn 
the  plan  of  sal- 
V  a  t  i  o  n ,  even 
though  he  never 
aft  erwards 
heard  another 
discourse."  Legh. 
Richmond. 


200 


MARK. 


Chap.  iv.  7— lo. 


seed  amoue 
thorns 

oMa.  xiii.  22. 
"  Thorns  are  a 
good  guard  to 
the  corn,  when 
they  are  In  the 
hedge ;  but  a  bad 
Inmate  w hen 
they  are  in  the 
field."  Mat. Henry. 

"Conviction  of 
Ignorance  is  the 
doorstep  to  the 
temple  of  wis- 
dom."   Spurgeon. 

"In  this  world  it 
Is  not  what  we 
take  up,  but  what 
we  give  up,  that 
makes  us  rich." 
Seerher. 

"There  is  one's 
trade  and  one's 
family,  and  be- 
yond it  seems  as 
if  the  great  de- 
mon of  worldly- 
mindedness 
would  hardly  al- 
low one  to  bestow 
a  thought  or 
care."  Matthew 
Arnold. 

h  Jo.  XV.  5 ;  Col. 
1.6:  ii.  7. 

That  clear  voice 
from  the  boat, 
ringing  out  over 
the  crowd  and  up 
the  mountain- 
side, has  reached 
us  too.  It  is  com- 
ing to  us  when- 
ever we  read  or 
hear  the  Gospel, 
and  in  the 
strange  Hebrew 
phrase,  which  is 
wrongly  t  r  a  n  s- 
lated  in  the  mod- 
ern version.  He 
Is  saying,  "  He 
that  hath  ears, 
let  him  hear  with 
all  his  might." 
HorUm. 

ears  to  hear 

cMa.  xiil.  9;  xl. 
15;  Ez.  111.  27; 
xll.  2. 
d  Ja.  1.  21. 
e  1  Jo.  Iv.  1 ;  cf. 
Ac.  xvll.  ll;lTh. 
V.  21. 

/IPe.  II.  1,  2. 
g  Ps.  cxlx.  18,  73. 
hVs.  c.Klx.  80. 
1  2  Pe.  I.  5—10. 
3  Ma.  xxvl.  22. 
h  Ga.  vl.  4. 

disciples 
request  an 
explanation 
of  the  parable 

I  Pr.  iv.  7;  Ma. 
XUI.  10;  Lu.  vlll. 
9,10. 


trate  bej^ond  a  certain  deptb,  or  draw  up  any  supplies  of  nourishment  from  beneath. 
Trench. 

7.  thorns,  of  which  there  would  be  patches  here  and  there,  noxious,  rank, 
fast-growing  weeds  of  dif.  kinds,  choked,"  strangled,  suffocated,  it  .  .  fruit, 
though  it  grew  nearer  maturity  than  the  former. 

Worldliness  in  the  Church. — The  thorn-patch  in  the  field.  I.  Characters  illus- 
trated: 1.  Worldly  Christians  who  meet  to  criticize  sermons;  2.  Theological  dis- 
putants who  meet  to  discuss  doctrines ;  3.  Factious  Christians  who  meet  to  make 
one-sided  applications  of  practical  truth.  II.  Results  anticipated :  1.  Truth  pierced, 
like  the  head  of  "the  Truth,"  by  the  sharp  thorn  of  criticism;  2.  Truth  choked  by 
dense  network  of  involved  theology;  3.  Truth  strangled  by  interlacing  briars  of 
narrow  interpretations. 

TJie  soiver,  the  wayside,  the  stony  ground,  the  thorns,  etc. — A  sower  "  went 
forth.''''  There  is  a  nice  and  close  adherence  to  actual  life  in  this  form  of  expres- 
sion. These  people  have  actually  come  forth  all  the  way  fr.  June  to  this  place. 
The  expression  implies  that  the  sower,  in  the  days  of  our  Saviour,  lived  in  a  hamlet, 
or  village,  as  all  these  farmers  now  do;  that  he  did  not  sow  nr.  his  own  house,  or  in 
a  garden  fenced  or  walled,  for  such  a  field  does  not  furnish  all  the  basis  of  the 
parable.  There  are  neither  roads,  nor  thorns,  nor  stony  places  in  such  lots.  He 
must  go  forth  into  the  open  country  as  these  have  done,  where  there  are  no  fences ; 
where  the  path  passes  through  the  cultivated  land;  where  thorns  grow  in  clumps  all 
around;  where  the  rocks  peep  out  in  places  through  the  scanty  soil;  and  where, 
also,  hard  by,  are  patches  extremely  fertile.  Now  here  we  have  the  whole  four 
within  a  dozen  rods  of  us.  Our  horses  are  actually  trampling  down  some  seeds 
wh.  have  fallen  by  this  wayside,  and  larks  and  sparrows  are  busy  picking  them  up. 
That  man,  with  his  mattock,  is  digging  about  places  where  the  rock  is  too  near  the 
surface  for  the  plough ;  and  much  that  is  sown  there  will  wither  away,  bee.  it  has  no 
deepness  of  earth.  And  not  a  few  seeds  have  fallen  among  this  bellan,  and  will  be 
effectually  choked  by  this  most  entangled  of  thorn  bushes.  But  a  large  portion, 
after  all,  falls  into  really  good  ground,  and  four  months  hence  will  exhibit  every 
variety  of  crop,  up  to  the  richest  and  heaviest  that  ever  rejoices  the  heart  even  of  an 
American  farmer.     Thomson. 

8.  good  ground,  properly  prepared,  with  depth  of  earth,  free  fr.  weeds, 
stones,  and  hardness,  sprang  up,  surely  if  slowly,  increased,*  compensating 
for  the  toil,  etc.  thirty  .  .  hundred,  ace.  to  the  nature  of  the  seed,  and  the 
soil. 

Profitable  hearers. — They  are:  1.  Intelligent — (see  Ma.) — they  comp.  Scripture; 
exercise  memory;  reduce  to  practice,  etc.,  in  order  thereunto.  2.  Fruitful — this 
made  all  the  difference.    3.  Variously  fruitful.    There  may  be  degrees  of  true  grace. 

9.  ears  .  .  hear,"  the  usual  formula  for  calling  attention  to  something 
needing  special  notice.  The  inner  ear  to  detect  the  hidden  meaning,  hear,  not 
only  so  as  to  remember  the  words,  but  to  understand  and  apply  the  sense. 

Hearing  the  Word. — We  should  take  heed,  and  be  careful  to  hear.  I.  Cautiously: 
bee. — 1.  God's  Word  can  promote  salvation;''  2,  may  be  deceived  by  false 
teachers."  II.  Seriously:  the  kind  of  effect  depends  on  manner  of  reception — hence 
preparation,/ and  prayer  before, »  while,  and  after,*  hearing.  III.  Fruitfully:  fruit 
of:  1,  every  possible  kind;  2,  in  highest  degree;  3,  ever  increasing.*  IV.  With 
self-examination :  1,  modestly  suspect  yourselves ;  i  2,  faithfully  examine  yourselves ;  * 
V.  With  incessant  circumspection. 

ID.  when,  shortly  after,  alone,  apart  fr.  the  thronging  multitude,  the  .  . 
him,  disc.  dis.  fr.  the  crowd  of  curious  hearers,  asked  .  .  parable,  they  saw 
that  the  story  of  the  sower  was  designed  but  as  the  vehicle  for  imparting  some  doc- 
trinal truth.     They  now  wished  to  be  instructed  in  the  hidden  meaning.' 

The  teacher  in  public  and  private. — I.  The  teacher  in  public:  1,  deals  with  gen- 
eralizations of  truth;  2,  announces  general  principles,  cannot  minutely  apply  or 
explain ;  3,  His  object  being  to  awaken  attention,  and  provoke  inquiry.  II.  The 
teacher  in  private:  1,  accessible  to  the  earnest;  2,  patient  with  the  dull;  3,  pains- 
taking to  leave  no  doubt,  explain  things  that  seem  obvious. 

The  diligent  scholar. — Long  ago,  a  little  boy  was  entered  at  Harrow  school.  He 
was  put  into  a  class  be.yond  his  years,  and  where  all  the  scholars  had  all  the  advan- 
tage of  previous  instruction  denied  to  him.     His  master  chid  him  for  his  dulness;  and 


Chap.  Iv.  II— 14. 


MARK. 


201 


all  his  efforts  then  could  not  raise  him  from  the  lowest  place  in  the  class.  But,  nothing 
daunted,  he  procured  the  grammars  and  other  elementary  books  which  his  class-fellows 
had  gone  through  in  previous  terms.  He  devoted  the  hours  of  play,  and  not  a  few  of 
the  hours  of  sleep,  to  the  mastering  of  these ;  till,  in  a  few  weeks,  he  gradually  be- 
gan to  rise:  and  it  was  not  long  before  he  shot  ahead  of  all  his  companions,  and 
became  not  only  leader  of  the  division,  but  the  pride  of  Harrow.  You  may  see  the 
statue  of  that  boy,  whose  career  began  with  this  fit  of  energetic  application,  in  St.  Paul's 
Cathedral ;  for  he  lived  to  be  the  greatest  Oriental  scholar  in  modern  Europe :  it  was 
Sir  William  Jones.  The  most  illustrious  in  the  annals  of  philosophy  once  knew  no 
more  than  the  most  illiterate  now  do.  And  how  did  he  arrive  at  his  peerless  dignity  ? 
By  dint  of  diligence;  by  downright  painstaking.     Dr.  J.  Hamilton. 

II,  la.  tmto  you,"  who  are  disc,  earnest  and  sincere  inquirers,  mystery, 
the  hidcUn  meaning  of  the  figures  under  wh.  the  nature  and  processes  of  the  kingdom 
of  God  are  represented,  them  .  .  witliotlt,*  men  with  carnal  ears,  whose 
senses,  steeped  in  worldliness,  are  too  dull  to  understand  the  spiritual  significance  of 
emblems  and  parables,  seeing,"  using  their  nat.  powers  of  perception,  see,  all 
that  lies  within  the  range  of  those  powers.  The  outsides  of  things,  and  so  much  of 
the  inside  as  they  can  easily  connect  with  worldly  matters,  not  perceive,  the  true 
sense, — the  truth  presented  in  the  picture  on  wh.  the  eye  rests,  lest  .  .  time, 
etc.  "This  expresses,  not  the  object  of  the  Divine  method,  but  the  result  of  their  dull 
understanding,  and  of  the  judicial  blindness  to  wh.  they  are  given  over."  Jacobus. 
They  are  not  willing  and  anxious  to  perceive  and  understand,  ''lest"  i.e.,  for  fear 
they  would  be  converted — turned  away  fr.  sin.  Those  who  were  anxious  inquired  of 
Jesus,  etc. 

Mysteries. — Mystery,  said  to  be  derived  fr.  Heb.  mistar,  to  hide.  Sacred  Ms.,  a 
term  app.  to  doc.  of  Christianity;  of  wh.  the  chief  is  the  incarnation  of  Christ. <*  "  It 
is  necessary  that  the  glories  of  the  spiritual  should  be  veiled  for  their  own  sake  to 
dim  eyes.  Eyes  in  that  condition  see  a  ray  where  they  would  not  see  the  blaze.  Put 
the  bushel  on  the  light  and  the  few  straggling  beams  that  appear  in  view  will  awaken 
the  desire  for  the  rest;  put  the  blaze  before  them,  and  the  poor  weak  eyes,  startled, 
will  take  refuge  in  the  dim  corners  of  the  caves  with  the  bats  and  the  owls.  For  it 
is  a  well-known  fact  that  souls  outside  the  Kingdom  dread  nothing  so  much  as  com- 
ing in ;  their  great  fear  is  '  lest  they  should  be  converted  and  it  should  be  forgiven 
them.'  They  have  to  be  wooed  with  parables;  to  those  who  are  within,  the  parables 
can  be  explained."    llorton. 

13.  know  .  .  parable,  the  meaning  of  wh.  is  so  self-evident,  all  para- 
bles, better,  "  all  the  parables  "  (which  I  speak).  How,  when  I  am  not  here  to  ex- 
plain ?    Yet  we  have  the  Spirit  to  guide  us  into  all  truth. 

Advancement  in  learning. — I.  Common  dulness  of  the  scholar, — it  is  not  safe  to 
assume  that  the  scholar  or  hearer  knows  much.  II.  Make  the  scholar's  ignorance 
obvious  to  his  own  mind, — "  knowest  thou  not  ? "  III.  Impress  the  truth  that  the 
difficult  cannot  be  comprehended  till  the  easy  be  understood. 

Diligence  in  study. — There  came  to  our  boarding-house  one  Sabbath  evening  a 
tall,  gawkish,  white-haired  boy,  with  an  eye  that  danced  and  rolled  like  a  snake's, 
wearing  a  broken,  rusty,  seedy  "beaver;"  with  pantaloons  covering  about  half  of 
the  calf;  bearing  under  his  arm  a  half-washed  shirt  tied  up  in  a  greasy  red  silk  hand- 
kerchief; in  which  plight  he  was  ushered  into  the  parlor,  where  he  seemed  as  restless 
as  a  fish  out  of  water.  He  was  going  to  attend  school,  and  engaged  board.  On 
speaking,  he  proved  to  be  miserably  tongue-tied,  and,  withal,  lisped  so  shockinglj', 
that  you  would  be  reminded  of  the  hissing  of  a  goose.  Of  course,  he  was  the  laugh- 
ing-stock of  the  school ;  and,  strange  to  tell,  those  who  were  the  nearest  akin  to  him 
in  circumstances  made  him  most  frequently  the  object  of  their  silly  jests  and  cruel 
taunts.  To  the  surprise  of  all,  he  was  well  prepared  in  the  languages  and  mathe- 
matics, and  soon  rivalled  the  best  scholars  of  the  school,  whose  former  contempt  gave 
]3lace  to  jealousy  and  envy.  He  became  a  finished  speaker,  a  first-rate  scholar,  and, 
the  last  time  I  heard  of  him,  was  professor  in  a  Southern  college.  Such  success 
should  provoke  to  patience  and  perseverance  those  who  have  to  contend  with  ob- 
stacles such  as  he  so  readily  surmounted.  There  are  few  cases  more  hopeless. 
Biblical  Becorder. 

14.  sower,  of  whom  I  spoke,  represents  the  preacher.  He  can  sow  only  what 
he  has  received,  and  stored  for  that  special  purpose,  soweth,  he  both  lives  upon, 
and  distributes,  for  "there  is  that  scattereth  and  yet  increaseth."    It  is  hard  work  to 


"Chill  after 
warmth  is  al- 
ways dangerous; 
but  how  many, 
after  being 
warmed  at  the 
churoh,  directly 
they  get  out  of  it, 
begin  some 
worldly  conver- 
sation ;  and  lose 
all  the  warmth 
they  get."  Bowes. 


the  Saviour's 
reply 

o  Ma.  xi.  25:  Lu. 
X.  •a.;  1  Co.  ii.  10. 
Mystery,  that  wh. 
is  closed  or  conceal- 
ed. The  mystics 
are  a  sect  pro- 
fessing to  have 
direct  inter- 
course with  the 
Spirit  of  God, 
who  reveals  mys- 
teries to  them. 


6  1  Co.  V.  12;  Col. 
iv.  5;  1  Co.  1.  18. 
c  Is.  vl.  9;  Jo.  xll. 
40;  cf.  De.  xxix. 
2,  4;  Jo.  vi.  36,37; 
V.  40;  2  Co.  lii. 
15 ;  see  Ma.  111.  13 
—15. 

d  1  Tl.  ill.  16. 
"  If  you  desire 
knowledge  only 
to  know,  it  is  cu- 
riosity ;  if  to  be 
known,  it  is  vani- 
ty; but  to  edify, 
it  is  charity;  or 
that  you  may  be 
edified,  it  is  wis- 
dom."   Palmer. 


"  Small  draughts 
of  knowledge 
lead  to  Atheism ; 
but  larger  bring 
men  back  to 
God."     Bacon. 


"  To  know  and 
to  conjecture  dif- 
fer widely." 
JEschylas. 


••  The  most  diffi- 
cult thing  in  life 
is  to  know  your- 
self."   Thales. 


the  parable 
expounded 


202 


MARK. 


Chap.  iv.  15—19. 


A.D.  28. 

the  so-wet 
and  the  seed 

a  Lu.  viil.  11. 
6  Is.  Iv.  10,  11. 
c  2  Ti.  ill.  16,  17. 
d  Ps.  cxix.  130. 
e  Ps.  cxix.  9,  126. 
/Ps.  cxix.  7;  Ac. 
xxvl.  18 ;  Jo.  xvli. 
17. 

g  Ac.  XX.  32;  Jude 
20,  21. 

h    Ps.    xciv.     19; 
cxix.  11. 


the  wayside 
hearer 


i  Lu.  viil.  12;  2 
Co.  li.  11;  1  Pe. 
V.  8. 

"  It  Is  said  by 
naturalists  that 
if  water  and  wine 
be  poured  into  a 
vessel  made  of 
the  ivy-tree,  the 
wine  win  leak 
out,  and  leave 
the  water  be- 
hind. Such  are 
all  worldly,  care- 
less hearers  of 
God's  Word." 
Spencer. 


stony- 

erotuid 

hearer 

J  Ez.  xxxiii.  31. 
32;  Mk.  vi.  20. 
k  Jo.  V.  35;  Ac. 
xxvi.  28. 
"Learning  is 
like  mercury, 
one  of  the  most 
powerful  and  ex- 
cellent things  in 
the  world  in 
skilful  hands; 
In  unskilful, 
the  most  m  i  s- 
chievous."  Pope. 


thomy- 
crrottud 
hearer 

I  Mk.  X.  21—23; 
2T1.  iv.lO;  ITi. 
vl ;  9.  10.  17 ;  Ps. 
111.  7;  Pr.  xxlll, 
5;  Lu.  xlv.  18— 
20:  xxl.  34. 
"  There  are  other 
dangers  to 
dread,  besides 
absolute  indif- 
ference to  truth. 
And  the  first  of 
these  Is  a  too 
shallow  and  easy 
acquiescence." 


SOW,  but  he  soweth  in  hope,  the  word,"  the  living  word,  the  quickening,  life-giving 
principles  of  truth.  "  The  words  that  1  speak  unto  you  they  are  spirit  and  they  are 
life." 

T7ie  seed  ihat  is  soicn. — The  Word  of  God,  wh.  may  he  considered — I.  As  a  gift 
of  heaven:  1,  so  represented  by  Author;*  2,  so  proved  by  nature;  3,  and  by  its 
tendency.''  II.  As  a  cause  of  fruitfulness ;  it  produces  fruit  of:  1,  Saving  knowledge ;  "* 
2,  Reformation ; «  3,  Conversion;/  4,  Edification ;»  5,  Consolation.* 

15.  these  .  .  wayside,  idle  speculators,  curious,  critical,  caviling  hearers ; 
who  watch  the  sower,  but  not  their  own  hearts,  heard,  the  sound  but  not  sufl'ered 
the  sense  to  sink  into  their  heart.  Satan,'  "The  introduction  of  Satan  into  this 
parable  is  unexpected  and  uncalled  for  by  any  demand  save  one,  the  necessity  of 
telling  all  the  truth."  immediately,  bef.  the  seed  has  time  to  germinate,  sown 
.     .    hearts,  and  where  it  lay  on  the  surface  of  feeling  and  emotion. 

Hearing  with  jirqfit. — There  is  a  story  of  two  men,  who,  walking  together, 
found  a  young  tree  laden  with  fruit.  They  both  gathered,  and  satisfied  themselves 
for  the  present;  but  one  of  them  took  all  the  remaining  fruit  and  carried  it  away 
with  him ;  the  other  took  the  tree,  and  i)lauted  it  in  his  own  ground,  where  it  prospered 
and  brought  forth  fruit  every  year ;  so  that  though  the  former  had  more  at  present, 
yet  this  had  some  when  he  had  none.  They  who  hear  the  Word,  and  have  large 
memories  and  nothing  else,  may  carry  away  most  of  the  Word  at  present ;  yet  he 
that  perhaps  can  but  remember  little,  who  carries  away  the  tree,  plants  the  Word  in 
his  heart,  and  obeys  it  in  his  life,  shall  have  fruit  when  the  other  has  none. 

16,  17.  these  .  .  ground,  another  class  of  hearers.  The  shallow,  flip- 
pant; easily  pleased  or  offended;  cheered  or  discouraged,  immediately,  without 
much  thoughtful  weighing  its  meaning  and  practical  purpose,  gladness, 'pleased 
with  the  sound;  charmed  by  its  bright  pictures  of  heaven,  etc.  no  root,  having 
no  depth  of  heart  or  thought,  there  is  no  room  for  the  seed  to  take  root,  endure, 
they  are  discouraged  if  they  have  anything  to  endure — trial,  duty,  persecution, 
cross-bearing,  time,*  a  very  little  time,  while  the  feeling  lasts,  immediately, 
for  the  test  of  sincerity  and  faith  soon  comes,  offended,  they  find  a  stumbling 
block  in  very  trifles.     The  superficial  are  easily  ofiiended. 

You  and  me. — "When  attending  the  ministry  of  a  devoted  servant  of  God," 
said  one,  "  he  once  preached  upon  the  Diotrephesian  spirit,  in  his  usual  faithful 
manner;  and  when  he  came  to  the  application,  brought  the  subject  home  so  closely, 
that  I  felt  persuaded  that  there  was  some  one  who  had  been  a  peculiar  trial  to  the 
church.     Knowing  the  harmony  there  was  in  that  church,  however,  I  felt  puzzled, 

and  said  to  a  neighbor,  who  sat  near  me,  and  was  an  elder,  'Mr.  L ,  who  does 

Mr.  S mean? '     'You  and  me,'  was  the  quick  reply."    Bowes. 

18,  19.  these  .  .  thorns,  yet  another  sort  of  hearers.  Jesus  recognizes 
only  one  kind  of  sower — the  man  who  preaches  the  Word.  He  censures  the  hear- 
ers, they  usually  condemn  the  preacher,  cares  .  .  riches  .  .  lustS,'  ill- 
by  the  thorns.  Comp.  trifles  sufl'ered  to  interfere  with  the  development  of  the  spirit- 
ual life. 

Ca7-es  of  riches. — The  Duke  of  Brunswick,  whose  diamonds  are  valued  at  two 
million  two  hundred  and  fifty  thousand  dollars,  dares  not  leave  Paris  at  any  period 
of  the  year;  his  diamonds  keep  him  chained  there.  He  dares  not  sleep  away  a 
single  night.  Then  he  lives  in  a  house  constructed  not  so  much  for  comfort  as  se- 
curity. It  is  burglar-proof,  surrounded  on  every  side  by  a  high  wall :  the  wall  itself 
is  surmounted  by  a  lofty  iron  railing  defended  by  innumerable  sharp  spear-heads, 
which  are  so  contrived,  that,  if  any  person  touches  one  of  them,  a  chime  of  bells  be- 
gins instantly  to  ring  an  alarm:  this  iron  railing  cost  him  nearly  15,000  dollars. 
He  keeps  his  diamonds  in  a  thick  wall;  his  bed  is  placed  against  it,  that  no  burglar 
may  break  into  it  without  killing,  or  at  least  waking  him,  and  that  he  may  amuse 
himself  without  leaving  his  bed.  The  safe  is  lined  with  granite  and  with  iron;  if  it 
is  opened  by  violence,  a  discharge  of  fire-arms,  which  will  inevitably  kill  the  burglar, 
takes  place;  and,  at  the  same  time,  a  chime  of  bells  in  every  room  in  the  housf  is 
set  ringing.  He  has  but  one  window  in  his  bedroom ;  the  door  of  the  stoutest  iron, 
and  cannot  be  entered  unless  one  be  master  of  the  secret  combination  of  the  lock. 
A  case  of  a  dozen  si.v-barrelled  revolvers,  loaded  and  capped,  lies  upon  a  table  with- 
in reach  of  his  bed.     Jeffers. 


Chap.  !▼.  ao— as. 


MARK. 


203 


ac.  these  .  .  ground,  many  evil  classes  of  hearers,  only  one  good. 
heai,  thoughtfully,  prayerfully,  humbly,  receive,"  into  affection,  conscience, 
understanding,  bring'  .  .  fruit,''  doers,  not  forgetful  hearers,  some  .  . 
hundred,  ace.  to  means,  opportunities,  gifts,  powers. 

A  hint  to  hearers  of  the  Word. — The  Rev.  Mr.  Erskine  mentions  a  fact  which 
may  afibrd  a  very  useful  hint  to  every  hearer  of  the  Gospel.  A  person  who  had  been 
to  public  worship,  having  returned  home  perhaps  somewhat  sooner  than  usual,  was 
asked  by  another  member  of  the  family,  who  had  not  been  there,  "Is  all  done?" 
"No,"  replied  he;  "  all  is  said,  but  all  is  not  done!  "  How  little  is  commonly  done 
of  all  that  is  heard  !     "  Blessed  are  they  that  hear  the  Word  of  God  and  keep  it." 

ai,  aa.  candle,  Ut.,  a  portable  light — a  lamp,  etc.  bushel,''  see  Gk.  the 
jwodjos  =1.916  gall.  Eng.,  or  n^axly  one  peck,  candlestick,  lamp-stand,  hid, 
no  truth  necessary  to  salvation,  and  for  spiritual  advantage,  shall  be  concealed. 
The  parable  was  a  lamp  lighted  up  with  Divine  truth.  The  lamp  might  be  simple 
or  chased,  but  the  truth  it  bore  was  the  chief  matter,  manifested,  {R.  V.  "  save 
that  it  should  be  manifested"),  made  as  plain  for  willing  learners,  as  the  simplest 
ill.  can  make  it.  but  .  .  abroad,  at  the  right  time,  in  the  right  way,  among 
earnest  souls. 

The  Great  Teacher. — I.  Taught  by  parables,  not  to  conceal,  but  illustrate  the 
truth.  The  truth  is  not  to  be  hidden  beneath  ornament  and  illustration,  till  men 
miss  the  truth,  and  see  only  the  lamp.  II.  Encouraged  inquiry,  did  not  check  it: 
though  he  had  a  reproof  ready  for  mere  caviling  disputants. 

Your  own,  and  borrowed  light. — Remember,  it  is  to  be  your  "  light."  You  are 
not  to  shine  in  the  light  of  others,  reflector  of  their  light,  but  to  be  yourself  a  light 
in  personal  contact  with  the  "Father  of  lights."  "I  was  walking  one  day,"  says 
one,  "in  Westminster  Abbey.  As  I  paused  to  survey  the  monuments  of  the  illus- 
trious departed  that  are  gathered  there,  my  attention  was  arrested  by  the  appear- 
ance of  the  pavement  near  to  where  I  stood.  A  beautiful  many-colored  light  rested 
upon  it,  and  gave  it  an  aspect  that  I  could  not  but  linger  to  behold.  The  cause 
was  apparent.  A  painted  window  above  me  explained  the  reason.  And  the  pave- 
ment, beautiful  as  it  appeared,  had  no  color  in  itself,  it  was  the  window  above  that 
gave  it  the  beauteous  hue.  How  many  are  like  that  pavement !  they  appear  beauti- 
ful, and  we  are  apt  to  mistake  it  for  '  the  beauty  of  holiness,'  but  it  is  a  borrowed 
light:  contact  with  the  wise  and  good  it  may  be;  remove  that,  and  their  true  color 
appears." 

a3 — 35.  let  .  .  hear,  for  the  sincere  hearer  shall  not  hear  in  vain;  it 
being  the  true  preacher's  purpose  to  make  the  truth  as  plain  as  he  can.  what 
.  .  hear,''  for  if  ye  hear  error,  you  may  be  corrupted ;  if  it  be  the  truth  that 
you  hear,  your  responsibility  is  great.  "We  should  not  run  after  novelties  and 
errors  like  the  Athenians. "«  mete  .  .  measured,  as  you  deal  with  the  truth 
so  will  it  deal  with  you.  The  truth  scorned,  despised,  etc.,  will  presently  be  a  sting 
in  memory,  and  till  the  conscience  with  dismay.  The  truth  loved,  obeyed,  etc.,  will 
fill  the  heart  with  peace,  comfort,  hope,  hear  .  .  g^ven,  the  more  you  un- 
derstand the  greater  your  power  of  understanding.  Practical  hearing  leads  to 
increased  knowledge.-''  hath.  .  .  g^ven,  he  will  carefully  place  himself  in  a 
posture  to  receive.  His  receptivity  is  increased  by  what  he  knows,  taken  .  . 
hath,  the  little,  ill-understood  and  producing  no  joy,  is  not  carefully  guarded,  and 
is  taken  away  by  temptation,  etc.,  or  judicially. 

The  Gospel  demands  and  deserves  attention  {ver.  23). — View  the  text:  I.  As  im- 
plying the  authority  of  the  speaker.  II.  The  importance  of  the  subject.  III.  As  an 
appeal  to  impartial  consideration.  IV.  As  the  Saviour's  demand  for  a  practical  im- 
provement of  His  word.     W.  Jay. 

Attentive  hearing. — A  gentleman  once  said  to  Rowland  Hill,  "  It  is  sixty-five  years 
since  I  first  heard  you  preach ;  and  the  sermon  was  well  worth  remembering.  You 
remarked  that  some  people  are  very  squeamish  about  the  manner  of  a  clergyman  in 
preaching ;  but  you  then  added,  '  Supposing  one  is  hearing  a  will  read,  expecting  to 
receive  a  legacy,  would  you  employ  the  time  in  criticizing  the  lawyer's  manner  while 
reading  it  ?  No :  you  would  give  all  your  interest  to  ascertain  if  anything  were  left 
to  yourself,  and  how  much.  Let  that,  then,  be  the  way  in  which  you  listen  to  the 
Gospel.' " 


fruitful 
hearers 

a  Lu.  vlll.  15 ;  Ja. 
1.  21,  22. 

6  Bo.  vli.  4;  Col. 
i.  10;  2Pe.  i.  8. 
"  Fruitfulness  is 
never  in  the  gos- 
pel the  condition 
by  which  life  is 
earned,  but  it  is 
always  the  test 
by  which  to 
prove  it." 

the  caudle 
aud  the 
candlestick 

c  Ma.v.l5;  Lu.xl. 
83,  Jos.  Ant.  ix.  4, 
5 ;  Adams'  Rom. 
Ant.  505. 

'•There  are  many 
sorts  of  bushels. 
One  very  bad 
one,  and  much 
employed  to 
cover  the  light, 
is  modesty  (false- 
ly 80  called). 
Modesty  p  r  e  - 
tends  to  be  not 
good  enough  or 
wise  enough  to 
speak,  and  turns 
the  soul  into  a 
dark  lantern. 
Sometimes  a  lit- 
tle scientific 
knowledge,  cre- 
ating c  o  n  c  e  i  t, 
makes  a  bushel ; 
men  being  so 
anxious  to  mix 
the  earthly  with 
the  heavenly 
light  that  the 
grave,  sweet  light 
of  godly  knowl- 
edge cannot  get 
through  the  mis- 
tiness of  the 
earthly  mix- 
ture."    Glover. 

ou  hearing 
the  wbrd 

d2Co.  II.  14—17; 
Iv.  2—7. 

e  Ac.  xvii.  21; 
Jacobus. 

"Never  was  the 
warning  to  be 
heedful  what  we 
hear,  more  need- 
ed than  at  pres- 
ent. Men  think 
themselves  free 
to  follow  any 
teacher,  es- 
pecially if  he  be 
eloquent,  to  read 
any  book,  if  only 
it  be  in  de- 
mand." 

"Satan  enters  In 
at    ear -gat  6." 
Bunyan. 
/Jo.  vii.  17. 


204 


the  seed 
growing  se- 
cretly 

a  Jo.  ill.  8;  1  Co. 
Hi.  7—9. 

"  We  know  as 
little  of  the  grow- 
ing  above 
ground,  as  of  the 
growing  under- 
ground."   Stier. 

"Generally  He 
perceived  in  men 
of  devout  simpli- 
city this  opin- 
ion :  that  the  se- 
crets of  nature 
were  the  secrets 
of  God,— part  of 
that  glory  into 
which  man  is 
not  to  press  too 
boldly."     Bacon. 

from  the 
blade  to  the 
fruit 

b  Is.  1x1.  11. 
"Now,  it  Is  so 
also  with  the 
growth  of  a  holy 
character  in  a 
man.  from  the 
upspringing  of 
the  good  seed  of 
the  word  in  his 
heart.  There  are 
times,  Indeed, 
when  it  appears 
as  if  a  great  start 
were  taken,  and 
it  develops  more 
rapidly  than  at 
others  Such, 
for  example,  are 
seasons  of  trial 
and  affliction. 
But  commonly 
the  growth  from 
day  to  day  is  all 
but  impercept- 
ible, like  that  of 
the  child  at  your 
feet  who  seems 
no  bigger  to-day 
than  he  was  yes- 
terday, and  will 
appear  no  bigger 
to-morrow  than 
he  is  to-day." 
Taylm: 


kingdom  of 
God 

cIs.  xl.  18;  1  Co. 
lii.  1,  2. 

d  Ja.  V.  7;    Mk. 
xvl.  20;  1  Co.  ill. 
6 ;  Ac.  xvl.  14. 
e  Is.  xxxvll.   31; 
Jo.  ill.  8. 

/2  Pe.  111.  18;  1. 
5—7:  H08.  xiv.  7. 
g  Job  V.  26. 
h  Ma.  xlii.  30. 
t  Ps.  cxxvl.  5,  6; 
1  Th.  11.  19:  Ja. 
V.  4;  Jo.  Iv.  36. 
;•  Je.  1. 18. 


MARK. 


Chap.  iv.  a6— 30. 


26,  27.  "This  parable  is  recorded  by  Mark  alone.  It  is  the  only  one  that  is 
thus  peculiar  to  him."  Taylor,  so,  after  this  fashion  also.  The  last  par.  ill.  the 
kiugdom  of  God  in  its  external  aspects:  this,  in  its  secret  development,  k.  .  . 
God,  of  grace  in  the  soul,  and  of  truth  in  the  world,  tnati  .  .  gfround,  should 
do  his  part  faithfully,  sleep  .  .  rise,  having  done  all  he  can  do,  he  waits  and 
watches  for  and  expects  the  result,  he  .  .  how,  no  one  knows  how ;  but  we 
all  know  it  is  so." 

"  How  awful  is  the  thought  of  the  wonders  underground, 
Of  the  mystic  changes  wrought  in  the  silent,  dark  profound  I 
How  each  thing  is  upward  tending,  by  necessity  decreed. 
And  the  world's  support  depending  on  the  shooting  of  a  seed !  " 

Mysteriozis  gro^vth. — Intei'val  between  seed-time  and  harvest.  I.  The  growth 
and  fruitfulness  of  the  Divine  Word  in  the  entire  history  of  the  Christian  Ch.  1.  The 
certain  growth  of  the  truth  through  this  dispensation;  2.  The  orderly  development  of 
the  truth;  3.  The  mystery  of  the  Gospel's  extension  and  development.  II.  The 
growth  and  development  of  the  Divine  Word  of  the  Gospel  in  individual  lives.  1. 
Hearers  should  consider  the  consequences  of  their  conduct  in  relation  to  it;  2.  Sow- 
ers should  be  cheerfully  confident;  3.  All  Christians  should  rejoice  at  the  prospect 
opened  by  this  parable.     Heath. 

T/iere  must  be  a  time  to  grow. — "  Watch  and  pray  against  failures,  but  take  heed 
against  desponding  under  them.  Be  content  to  travel  as  you  are  able.  The  oak 
springs  ft-om  the  acorn,  but  it  does  not  become  a  tree  at  once.  Because  the  stage- 
wagon  cannot  travel  to  York  as  fast  as  the  stage-coach  can,  would  you  say  it  will 
never  get  there  ?  The  mushroom  springs  up  in  a  night;  but  what  is  a  mushroom  ? 
Do  not  be  satisfied  to  be  a  dwarf;  but  remember  that  there  must  be  time  to  grow." 
Mrs.  Hawkes. 

28,  29.  earth  .  .  herself,''  i.  e.,  the  earth  that  is  sown;  as  it  seems  to 
the  farmer.  Still  there  is  tillage,  air,  heat,  etc.,  blade,  lit.,  grass  (which  at  first  the 
corn  resembles),  ear  .  .  ear,  gradual  but  certain  growth,  when  .  . 
fruit,  not  before.  "Ye  laborers  in  the  kingdom,  follow  not  along  with  your 
wagons,  as  soon  as  you  have  sown  a  little,  but  give  the  ground  time  with  the  seed." 
Stier. 

Religious  progress. — From  the  blade  to  the  full  corn  in  the  ear.  This  progress 
of  the  soul  is  the  Divine  life :  I.  Is  agreeable  to  Word  of  God ;  II.  Is  reasonable  in 
itself;  HI.  We  can  have  no  reasonable  hope  of  being  Christians  unless  we  have  this 
evidence  in  us ;  IV.  We  cannot  consistently  exhort  others  to  consecrate  themselves 
to  God  unless  we  are  willing  to  renew  our  own  consecration;  V.  It  accords  with  the 
feelings  and  convictions  of  all;  VI.  A  Christian  expects  to  make  higher  attain- 
ments ;  VII.  The  great  mission  of  the  Church  cannot  be  accomplished  without  it. 
W.  Warren. 

Tlie  two  seeds. — A  gardener  was  about  to  sow  some  seeds,  when  one  exclaimed, 
"  Oh,  let  me  not  be  buried  in  the  dark,  damp  earth  !  Why  should  I  not  remain  in 
this  warm  sunshine  where  I  am?"  But  the  gardener  threw  the  seed  into  the 
ground,  and  covered  it,  without  regarding  its  complaint.  As  he  did  so,  another 
seed  fell  out  of  his  hand  upon  the  stone  close  by,  where  it  remained  exposed  to  the 
sunshine  and  heat.  In  a  short  time  it  Avas  parched  and  shrivelled  up ;  while  the 
buried  seed  was  just  at  the  same  time  beginning  to  shoot  up  a  delicate  little  stem, 
which  ripened  into  a  flower,  and  afterwards  into  the  full-grown  fruit.  Was  it  not 
better  to  pass  through  the  darkness  first  ?    Bmoes. 

30.  Whereunto,  selecting  the  best,  most  appropriate,  simple,  and  familiar  of 
nat.  objects  that  the  truth  may  be  manifest,  k  .  .  God,  God's  reign  of  grace 
on  earth,  and  in  the  human  heart,  comparison,'^  so  that  the  unknown  may  be 
explained  by  points  of  resemblance  betw.  it  and  the  well  known. 

Religion  in  the  soul— I.  Its  mysterious  origin:  1.  The  agency  of  man  does  not 
quicken  it;  <^  2.  The  sagacity  of  man  cannot  explain  it."  II.  Its  progressive  develop- 
ment :  1.  Its  origin  is  humble ;  2.  Its  advancement  is  progressive ;/ 3.  Its  maturity 
is  obtained.  III.  Its  completion  is  glorious:  1.  The  sickle  is  endured ;»  2.  The 
garner  is  prepared ;»  3.  The  joy  of  harvest  is  realized.'  Learn— (1)  The  value  of 
the  Word  preached;^  (2)  The  need  of  Divine  influence;  (3)  The  advantage  of  the 
humblest  grace. 

Kingdom  of  grace  and  glo7y.— These  two  kingdoms  of  grace  and  glory  differ 
not  superficially,  but  gradually:  they  differ  not  in  nature,  but  only  in  degree.     The 


Chap.  iv.  31—34.  MARK. 

kingdom  of  gi-ace  is  nothing  but  the  inchoation  or  beginning  of  the  kingdom  of  glory; 
the  kingdom  of  grace  is  glory  in  the  seed,  and  the  kingdom  of  glory  is  grace  in  the 
flower;  the  kingdon  of  grace  is  glory  in  the  daybreak,  and  the  kingdom  of  glory  is 
grace  in  the  full  meridian ;  the  kingdom  of  grace  is  glory  militant,  and  the  kingdom 
of  glory  is  grace  triumphant.  There  is  such  an  inseparable  connection  between  these 
two  kingdoms,  gi-ace  and  glory,  that  there  is  no  passing  into  the  one  kingdom  but 
by  the  other.  At  Athens,  there  were  two  temples, — a  temple  of  virtue  and  a  tem- 
ple of  honor;  and  there  was  no  going  into  the  temple  of  honor  but  through  the 
temple  of  virtue.  So  the  kingdoms  of  grace  and  glory  are  so  jomed  together,  that 
we  cannot  go  into  the  kingdom  of  glory  but  through  the  kingdom  of  grace.  Many 
people  aspire  after  the  kingdom  of  glory,  but  never  look  after  grace ;  but  these  two, 
which  God  hath  joined  together,  may  not  be  put  asunder.  The  kingdom  of  grace 
leads  to  the  kingdom  of  glory.     T.  Watson. 

31,  32.  (See  notes  on  Ma.  xiii.  31 — 33.)  gfrain,  "  The  berries  are  much 
smaller  than  a  grain  of  black  pepper,  having  a  strong  aromatic  smell,  and  a  taste 
much  like  that  of  garden  cresses."  Dr.  Roxburgh,  mustard,  the  Khardal  (Cbar- 
dal  of  the  Talmud)  is  the  same  plant  that  in  N.  W.  of  India  is  called  Kharjal;  it  is 
the  Salvadora  Persica,  a  large  shrub,  or  tree  of  mod.  size,  growing  in  var.  parts  of 
the  E.  It  is  found  nr.  Jerusalem,  abundant  on  banks  of  Jordan,  seed  used  as  sub- 
stitute for  mustard. 

Small  beginnings. — I.  In  world  of  nature— creation  by  a  word:  rivers  fr.  small 
fountains;  the  oak,  fr.  an  acorn,  etc.  II.  Realm  of  Providence — small  events  have 
been  the  harbingers  of  mighty  revolutions;  ill.  fr.  hist,  andbiog. ;  small  begin,  of 
Christianity  in  the  world;  how  great  a  matter  a  little  fire  kindleth.  III.  Kingdom 
of  grace  in  the  soul — out  of  the  "one  corn  of  wheat"  has  been  developed  the  Chris- 
tian system,  in  theory  and  practice ;  out  of  small  seeds  of  truth  have  been  developed 
the  piety  of  a  Wesley,  a  Chalmers,  etc.  Learn — 1.  To  admire  the  wisdom  of  God; 
2.  Not  to  despise  the  day  of  small  things. 


'  A  wise  man  scorneth  nothing,  be  it  never  so  small  or  homely : 
For  he  knoweth  not  the  secret  laws  that  may  bind  it  to  great  effects." 


Tup2)er. 


The  mustard-seed. — "  AVe  are  not  to  suppose  that  the  mustard-seed  is  the  least 
of  all  seeds  in  the  world;  but  it  is  the  smallest  which  the  husbandman  was  accus- 
tomed to  sow;  and  the  'tree,'  when  full-grown,  was  lai'ger  than  the  other  herbs  in 
his  garden.  To  press  the  literal  meaning  of  the  terms  anj'  further  would  be  a  viola- 
tion of  one  of  the  plainest  canons  of  interpretation.  This  ample  size,  with  branches 
shooting  out  in  all  directions,  yet  springing  from  the  very  smallest  beginning,  con- 
tains, as  I  suppose,  the  special  meaning  and  intention  of  the  parable.  It  is  in  this 
sense  only  that  the  kingdom  of  heaven  is  like  a  grain  of  mustard-seed.  Our  Saviour 
did  not  select  it  because  of  any  inherent  qualities,  medicinal  or  otherwise,  which 
belonged  to  it.  True  it  is  pungent,  and  penetrating,  and  Jie)-y,  and  searching,  and 
must  be  bruised  or  crushed,  before  it  will  give  out  its  special  virtues ;  and  one  might 
go  on  enumerating  such  qualities,  and  multiplying  analogies  between  these  proper- 
ties of  mustard  and  certain  attributes  of  true  religion,  or  of  the  Church,  or  of  the 
individual  Christian;  but  they  are  foi'eign  to  any  object  that  Jesus  had  in  view, 
and  must,  therefore,  be  altogether  fanciful."     TJiomson. 

33>  34-  many,  of  wh.  only  a  few  specimens  are  given,  for  it  is  equally  true  of 
the  words,  as  of  the  works  of  Jesus,  "  if  they  should  be  written  every  one,  I  suppose 
that  even  the  world  itself  could  not  contain  the  books  that  should  be  written."" 
such,  similar  in  form  and  intention,  able  .  .  hear,  as  their  circumstances 
required,  and  their  capacity  warranted;  not  too  little  to  leave  them  unfurnished,  or 
too  much  to  overload  the  mind  and  memory.  A  man  may  be  "blasted  with  excess 
of  light."  without  .  .  not,  no  other  way  by  wh.  the  truth  might  be  manifested 
to  the  inquiring,  and  concealed  fr.  the  thoughtless,  expounded  .  .  disc, 
who  came  to  Him  (see  ver.  10)  in  a  spirit  of  devout  and  humble  inquirj'. 

How  the  scJiolars  affect  the  teacher  and  the  teaching. — I.  The  true  teacher  will 
seek  out  a  great  variety  of  illustrations  and  arguments.  II.  He  will  consider  not 
only  all  he  may  be  able  to  impart,  but  what  the  scholar  is  able  to  receive.  HI.  Out 
of  his  reserve  stock  he  will  bring  such  truth,  and  illus.  of  truth,  as  may  be  best 
suited  to  times  and  classes  of  hearers.  IV.  He  will  consider  the  scholar's  needs 
more  than  his  own  tastes.  V.  He  will  gladly  supplement  public  teachiqg  with  pri- 
vate exposition. 


205 


"The  people  are 
fashioned  a  c  - 
cording  to  the 
example  of  their 
king,  and  edicts 
are  of  less  power 
than  the  model 
which  his  life 
exhibits."  Claw- 
dian. 


parable  of 
the  mustard- 
seed 

Ma.  xlli.  31—33. 

"The  small 
seed  of  mustard 
is  brimful  of  life. 
This  we  discover 
not  by  micros- 
copical analysis, 
but  by  observing 
the  changes  that 
are  wrought  and 
the  growth  which 
follows.  The  gos- 
pel is  the  power 
of  God  unto  sal- 
vation. Divine 
thoughts  are  full 
of  life  because 
the  Spirit  of  God 
is  in  them." 

"'Small  as  a 
grain  of  m. -seed,' 
was  a  saying  a- 
mong  the  Jews 
for  something 
extremely  m  i  - 
nute;  and  the 
Lord,  in  His  pop- 
ular  teaching, 
adhered  to  the 
popular  lan- 
guage."    Trench. 

Thomson,  Land 
and  the  Book,  p. 
414,  tells  us  he 
has  seen  it  on 
the  rich  plains 
of  Akkar  as  tall 
as  the  horse  and 
his  rider. 


teaching  by 
parables 

a  Jo.  xxi.  25. 
"He  is  His  own 
interpreter,    and 
He  will  make  it 
plain." 

"We  have  reach- 
ed a  point  at  wh. 
St.  Mark  records 
a  special  out- 
shining of  mir- 
aculous power. 
Four  striking 
works  follow 
each  other  with- 
out a  break,  and 
it  must  not  for  a 
moment  be  sup- 
posed that  the 
narrative  is  thus 
constructed,  cer- 


206 


MARK. 


Chap.  iv.  35—38. 


tain  Intermedi- 
ate discourses 
and  events  being 
sacrificed  for  the 
purpose,  wittiout 
a  deliberate  and 
a  truthful  inten- 
tion. That  in- 
tention is  to  rep- 
resent the  effect, 
intense  and  ex- 
alting, produced 
by  such  a  cycle 
of  wonders  on 
the  minds  of  His 
disciples."  Hor- 
ton. 

they  cross 
the  sea 

Ma.  vlil.  18,  23— 
VI;  Lu.  viii.  22, 
25. 

a  See  Ma. 
b  See  Ma. 
"And  they  wake 
Him  up.  You 
may  see  Him 
there,  the  calm 
pilot  of  that  little 
fleet.  Suddenly 
aroused  from 
Bleep,  He  is  not 
at  all  alarmed: 
living  with  God 
as  He  does,  with 
God,  who  con- 
trols all  the 
forces  of  Nature, 
He  sees  all  these 
things  in  His 
Father's  hands." 
Cartoons  of  St. 
Mark. 

"Other  lit  tie 
ships."  —  T  hose 
"  other  little 
ships"  gained  a 
great  deal  that 
day  from 
Christ's  saying, 
"  Peace  be  still!" 
which  we  do  not 
discover  that 
any  body  was 
candid  enough 
to  acknowledge. 
The  whole  sea 
became  tran- 
quil, and  they 
were  saved.  The 
world  receives 
many  unappre- 
ciated benefits 
from  Jesus 
Christ's  presence 
in  the  Church. 
Why  do  not  men 
of  the  world  rec- 
ognize what  the 
Church  of  Christ 
is  doing  dally 
and  yearly  for 
them,  their 
wives,  and  their 
children?  Why 
do  not  men  of 
the  world  see 
that  the  men  In 
the  "Other  little 
ships"  were  the 
safer    from    the 


Christ's  teaching. — "Our  Lord  found  many  a  topic  of  discourse  iu  the  scenes 
around  Him ;  even  the  humblest  objects  shone  in  His  hands,  as  I  have  seen  a  frag- 
ment of  brolien  glass  or  earthenware,  as  it  caught  the  sunbeam,  light  up,  flashing  like 
a  diamond.  With  the  stone  of  Jacob's  Well  for  a  pulpit,  and  its  water  for  a  text,  He 
preached  salvation  to  the  Samaritan  woman.  A  little  child,  which  He  takes  from  its 
mother's  side,  and  holds  up  blushing  in  His  arms  before  the  astonished  audience,  is 
His  text  for  a  sermon  on  humility.  A  husbandman  on  a  neighboring  height  between 
Him  and  the  sky,  who  strides  with  long  and  measured  steps  over  the  field  he  sows, 
supplies  a  text  from  which  He  discourses  on  the  gospel  and  its  eflects  on  diflerent 
classes  of  hearers.  Iu  a  woman  baking;  in  two  women  who  sit  by  some  cottage 
door  grinding  at  the  mill;  in  an  old,  strong  fortalice  perched  on  a  rock,  whence  it 
looks  across  the  brawling  torrent  to  the  ruined  and  roofless  gable  of  a  house  swept 
away  by  mountain  floods — Jesus  found  texts.  From  the  birds  that  sung  above  His 
head,  and  the  lilies  that  blossomed  at  His  feet.  He  discoursed  on  the  care  of  God — 
these  His  text,  and  Providence  His  theme."     Guthrie. 

35>  36.  same  day,  i-e.,  on  which  the  parables  were  delivered.  Mk.  fixes  the 
times:  Ma.  gives  another  order  of  events,  even  .  .  come,  and  the  thronging 
multitudes  "  precluded  retirement  and  rest,  pass  over,  a  scribe  wished  to  accom. 
them,*  from  the  W.  side,  prob.  Capernaum,  to  E.  side,  sent  away,  or  "leaving." 
as  .  .  was,  without  preparation,  other  .  .  ships,  many  of  the  eager 
people  following  Him. 

Christ  stilling  the  temjjest. — I.  Here  is  an  ill.  of  Christ's  compound  nature — the 
human  asleep;  the  Divine  speaking,  etc.  II.  The  disciples  showed  their  faith  in 
Christ's  Divinity — they  did  not  pray  to  God  the  Father.  III.  Here  is  a  type  of  a 
class  of  men  who  always  appeal  to  the  supernatural  in  times  of  trouble.  IV.  Faith 
in  the  rectitude  of  God's  moral  government  will  sustain  us  in  every  crisis.  V.  Trials 
arise  in  the  discharge  of  duty.  Learn — (1)  Let  us  undertake  no  enterprise  in  wh. 
Christ  does  not  go  along  with  us;  (2)  Distinguish  betw.  a  permissive  and  an  ordinary 
Providence ;  (3)  Without  Christ's  bodily  presence  there  is  the  greater  scope  for  our 
faith ;  (4)  Sinner  !  shall  all  nature  respond  to  the  voice  of  Christ,  and  wilt  thou  be 
silent  ?    Parker. 

A  storm  on  the  Sea  of  Galilee. — "While  gazing  upon  the  suggestive  scenery 
around  us,  our  earnest  conversation  was  suddenly  disturbed  by  a  movement  among 
our  Arab  crew.  All  at  once  they  pulled  in  their  oars,  stepped  their  mast,  and  began 
to  hoist  their  long  and  very  ragged  lateen  sail.  What  can  the  fellows  mean  to  do 
with  a  sail  in  a  dead  calm  ?  But  they  were  right.  There  comes  the  breeze,  rippliag 
and  roughening  the  lately  glassy  surface  of  the  lake.  It  reaches  us  before  the  sail  is 
rightly  set.  A  few  minutes  more,  and  it  is  blowing  hard.  The  bending  and  often- 
spliced  yard  threatens  to  give  way,  and  the  tattered  leech  of  the  sail  seems  as  if  it 
would  rend  right  up,  and  go  away  in  shreds.  To  go  upon  a  wind  with  such  a  craft 
is  impossible.  There  is  nothing  for  it  but  to  slack  away,  and  run  before  it.  .  . 
'  And  where  are  we  going  now  ? '  was  our  first  inquiry,  when  things  had  been  gotten 
a  little  into  shape.  'Where  the  wind  will  take  us,'  was  the  reply  of  the  old  gray- 
beard  at  the  helm.  And  away  we  went,  the  lake  all  now  tossed  into  waves,  and  cov- 
'  ered  with  foaming  white  heads,  as  if  a  demon  had  got  into  its  lately  tranquil  bosom 
— an  adventure  that  aflbrded  us  a  fi-esh  illustration  of  the  reality  of  those  events 
which  the  narratives  of  the  Scripture  relate."     Br.  Buchanan. 

37,38.  arose  .  .  storm,  though  the  distance  was  but  small.  Short  jour- 
neys may  be  fraught  with  great  peril,  waves  .  .  full,  rapidly  filling  with' 
water  and  in  danger  of  sinking,  hinderpart,  stern,  nr.  the  tiller,  asleep, 
wearied  by  the  exhausting  toils  of  the  day.  a  pillow,  R-V-  "the  cushion." 
awake,  or  they  will  sleep  in  death  themselves,  carest,  the  only  one  in  that 
vessel  whose  care  could  save  them. 

Tlie  storm  at  sea  {ver.ZS).  I.  The  influence  of  danger — caused  by — 1.  Imperfect 
knowledge  of  the  Lord;  2.  Natural  impatience;  3.  Satanic  temptations.  IL  The 
folly  of  suspicion;  "carest  thou  not ? "—consider :  1.  God's  former  dealings;  2. 
Known  character  of  the  Lord;  3.  Our  relationship  to  Him.  HI.  The  secret  of  tran- 
quillity: 1.  Meditation;  2.  Prayer;  3.  Resignation.  IV.  The  blessedness  of  holy 
confidence:  1.  It  honors  God;  2.  It  blesses  our  own  souls  afterward ;  3.  Hereby  we 
obtain  more  speedy  relief.     Stems  and  Twigs. 

A  %oord  to  sailors. — Mr.  Hervey,  in  a  sermon  which  he  preached  to  the  sailors  at 
Bideford,  says,  "What  we  have  mentioned  of  our  Lord's  saying  'Peace'  to  the 


Chap.  iv.  39—41. 


207 


raging  wavea  may  instruct  you  whom  I  addresg  in  the  hour  of  danger;  may  also 
teach  the  wisdom  of  securing  an  interest  in  the  Lord  Jesus  whose  Divine  Word  even 
the  winds  and  sea  obey.  The  hour  is  coming,  dear  sailors,  when  you  shall  hail  with 
shouts  your  native  land  no  more.  Oh  !  then,  come  unto  Christ;  get  an  interest  in 
His  merits;  give  yourselves  up  to  His  guidance;  let  His  word  be  your  compass;  let 
His  grace  hold  the  helm,  and  steer  your  course;  let  His  blessings  fill  your  sails;  let 
His  blood.  His  righteousness.  His  spirit,  be  the  prize  of  your  calling ;  let  this  be  the 
precious  merchandise  you  court — this  the  pearl  of  price  you  seek." 

39.  arose,  at  the  cry  of  helpless  humanity,  in  the  might  and  grandeur  and 
repose  of  Divine  Omnipotence,  rebuked,  sternly  commanded,  winds,  which, 
blowing  whence  and  whither  they  list,  must  j^et  do  His  bidding,  peace,"  be  silent, 
hush  !  wind  .  .  calm,  winds  and  waves  obey  Him.  '''  He  here  shows  how 
perfect  harmony  and  peace,  even  in  the  natural  elements,  can  be  restored  by  Him." 
The  calm  was  as  strikingly  great  as  the  storm  had  been  before. 

The  tempest  husked. — I.  An  illustration  of  Christ's  Divine  repose.  What  storms 
often  rage  while  Providence  may  seem  to  be  sleeping.  H.  An  ill.  of  Christ's  human 
sympathy.  He  promptly  responded  to  the  cry  of  endangered  men.  An  ill.  of  His 
supernat.  power — "Hush  ! "  Learn:  1.  God  is  not  so  regardless  of  human  interests 
as  some  suspect.     2.  He  needs  to  be  sought  unto  by  men  in  the  time  of  calamity. 

"  God's  storms. — They  only  measure  Christ  aright,  who  are  forced  to  carry  to 
Him  some  great  grief,  and  find  by  experience  He  is  great  enough  to  save  them.  It 
is  when  men  have  weighed  Him  in  the  balances  of  some  great  necessity,  and  found 
Him  not  wanting,  that  they  believe  in  Him.  So  the  disciples  are  sent  to  school. 
Storm  and  danger  are  for  the  night  to  be  their  schoolmasters,  bringing  them  to 
Christ,  not  with  wonder  or  service  merely,  but  with  suppliant  prayers.  So  starting, 
they  get  on  their  journey  a  little  way,  hoping,  I  suppose,  that  an  hour  and  a  half  will 
see  them  comfortably  across ;  when  lo  !  this  gale  breaks  on  them  with  the  fury  of  a 
wild  beast.  They  are  stunned  with  its  suddenness.  Such  is  life  !  The  sea  calm ; 
no  occasion  of  solicitude  disturbs  the  heart,  and  you  are  making  good  progress  to 
some  haven  of  rest,  when  suddenly  a  storm  of  cares  overwhelms  the  soul ;  or  a  storm 
of  grief  rises  from  some  bereavement;  or  a  storm  of  temptation  assails  and  seems  to 
make  goodness  impossible,  and  ruin  inevitable.  And  still  Christ  seems  asleep. 
Murmur  not.  Others  have  been  in  storms,  and  thought  the  Saviom'  listless;  but  He 
is  never  beyond  the  call  of  faith."    R.  Olover. 

40,  41.  said  .  .  them,  for  there  was  yet  another  storm  to  quell.  Winds 
of  fear,  and  waves  of  doubt,  a  storm  of  wonder  in  their  minds.  "If  they  had  but 
considered  (1)  the  Divine  knowledge  and  power  which  they  had  seen  in  their  Lord, 
they  would  have  understood  that  no  storm  could  frustrate  His  plans ;  or  (2)  the  work 
to  which  they  had  been  recently  appointed,  but  which  they  had  not  yet  begun,  they 
would  have  been  sure  that  their  course  could  not  thus  be  brought  prematurely  to  a 
close."  Godwin,  feared  exceedingly,*  as  men  who  felt  they  were  in  the 
presence  of  Omnipotence,  what  .  .  Him?  "To  them  the  mir.  was  the 
more  striking  fr.  their  daily  occupation  among  those  waters." 

Faith  and  fear. — I.  Weak  faith,  a  fruitful  source  of  fear.  "Because  faith  is 
courage,  and  cowardice  is  always  unbelief."  II.  Faith  prevents  the  arising  of  fear: — 
"If  we  believed,  we  should  never  tremble.  If  we  had  faith  we  should  never  hesi- 
tate." 

The  purpose  of  Glirisfs  miracles. — "Our  Lord  Jesus  Christ  would  that  those 
things  which  He  did  on  the  body  should  be  spiritually  understood.  For  He  did  not 
merely  do  miracles  for  miracles'  sake,  but  in  order  that  the  things  which  He  did 
should  inspire  wonder  in  those  who  saw  them,  and  convey  truths  to  them  who  under- 
stand. As  he  who  sees  letters  in  an  excellently  written  MS.,  and  knows  not  how  to 
read,  praises,  indeed,  the  transcriber's  hand  and  admires  the  beauty  of  the  charac- 
ters; but  what  those  characters  mean  or  signify  he  does  not  know;  and  by  the  sight 
of  his  eyes  he  is  a  praiser  of  the  work,  but  in  his  mind  has  no  comprehension  of  it; 
whereas  another  man  both  praises  the  work,  and  is  capable  of  understandhig  it, — 
such  an  one,  I  mean,  who  is  not  only  able  to  see  what  is  common  to  all,  but  who  can 
read  also,  which  he  who  has  never  learned  cannot; — so  they  who  understood  Christ's 
miracles,  and  understood  not  what  they  meant,  and  what  they  in  a  manner  conveyed 
to  those  who  had  understanding,  wondered  only  at  the  miracles  themselves; 
whereas  others  both  wondered  at  the  miracles,  and  attained  to  the  meaning  of 
them.     Such  ouscht  we  to  be  in  the  school  of  Christ."     Ar(gustiyie. 


storm  the  nearer 
their  boats  were 
t  o  that  Jesus 
was  in?" 


the  great 
calm 

■■Every  deepest 
manifestation  of 
His  humanity  is 
ever  followed  by 
the  highest  dis- 
play of  His  di- 
vinity." Eder- 
sheim. 

a    Ps.     xlvi.     '3; 

Isxvll.  16;  cxxiv. 

4. 

■•  Power      shows 

the  man."      Pit- 

tacus. 

'■Even  in  war, 
moral  power  is 
to  physical  as 
three  parts  out  of 
four."  JVapoleonl. 

'■Power!  'tis  the 
favorite  attri- 
bute of  gods. 

Who  look  with 
smiles  on  men 
who  can  aspire 

To  copy  them." 
Martyn. 

fear  rebuked 

b  Ps.  Ixxxix.  7; 
xxsiii.  8. 
•■  Wonder  is  a 
pause  of  reason, 
a  sudden  cessa- 
tion of  the  men- 
tal progress,  wh. 
lasts  only  while 
the  understand- 
ing is  fixed  upon 
some  single  idea, 
and  is  at  an  end 
when  it  recovers 
force  enough  to 
divide  the  object 
into  its  parts,  or 
mark  the  inter- 
mediate grada- 
tions from  the 
first  agent  to  the 
last  conse- 
quence."  John- 
son. 

■'In  wonder  all 
philosophy  be- 
gan, in  wonder  it 
ends,  and  admi- 
ration fills  up  the 
interspace;  but 
the  first  wonder 
Is  the  offspring 
of  Ignorance,  the 
last  is  the  parent 
of  adoration." 
Coleridge. 

"  One  thing  only 
makes  it  impos- 
sible for  Him  to 
help,  our  unbe- 
lief." 


208 


Chap.  V.  1—5. 


the  country 
of  the 
Gadarenes 


Ma.  vlll.  28—34; 
Lu.  vlii.  26—40. 
aGe.  XV.  21;  De. 
vii.  1. 

b  Is.  Ixv.  4. 
"  Satan  as  a  mas- 
ter is  bad;  his 
■work  much 
worse;  and  his 
wages  worst  of 
all."  Fuller. 


"The  records  of 
crime,  the  dark 
ways  of  passion, 
and,  perhaps, 
above  all,  the  ap- 
palling  facts 
which  all  of  us 
meet  in  our  daily 
life  connected 
with  the  use  of 
Intoxicating  liq- 
uors, must  sug- 
gest to  every 
careful  inquirer 
that  there  are  ac- 
tive agents  of  evil 
which  beset  the 
human  spirit  in 
its  earthly  pil- 
grimage ;  and  if 
a  n  entrance  1  s 
effected,  obtain 
a  n  irresistible 
mastery  and  do- 
minance over  the 
spirit  that  Is 
thus  possessed." 
Horton. 


the  Oadarene 
demoniac 


"The  raven 
croaks  and  flaps 
his  wings  above 
corruption,  and 
riots  InluxuiT  on 
the  carcasses  of 
the  dead ;  so  Sa- 
tan feeds  his  in- 
fer n  al  appetite 
upon  the  corrupt 
and  dead  souls  of 
mankind."  J>r. 
Guthrie. 

Warburton  re- 
lates an  encoun- 
ter in  a  cemetery 
in  Lebanon,  with 
a  naked  maniac, 
who  attacked 
and  nearly  un- 
horsed him.  Cres- 
cent and  Cross,  11. 
362. 


CHAPTER   THE  FIFTH. 

I — 3.  Gadarenes,  -R-  V.  "  Gerasenes."  Mat.  (R.  V.)  has  "  Gadarenes."  They 
are  prob.  dif.  names  of  same  distr.  fr.  the  chief  towns  Oerasa "  and  Gadara. 
tombs,*  "while  the  rocks  themselves,  in  all  that  wild  region  of  country,  are  yet  the 
abodes  of  men,  sometimes  of  families,  dwelling  in  the  old  tombs  cut  in  their  sides, 
like  the  vaults  in  the  hillsides  of  our  cemeteries."  Jacobus,  man,  Ma.  says  two. 
Here  the  ace.  of  the  more  prominent  one  is  given,  blind  .  .  chains,  a  fierce 
and  utterly  untamable  maniac. 

Jlie  other  side. — I.  We  are  often  limited  in  thought  and  eflbrt  to  our  own  side,  our 
own  nation,  church,  sect,  family.  Christ  thinks  and  acts  for  the  other  side  too.  II. 
On  the  other  side  are  men  in  great  misery  and  peril,  as  well  as  on  our  own  side.  III. 
It  ia  worth  a  great  journey,  great  cost,  and  great  risk  to  do  a  little  good  on  the  other 
side.  IV.  Such  efforts,  outside  usual  limits,  may  result  in  our  leaving  one  more  wit- 
ness for  Christ  on  the  other  side. 

Oadara. — As  the  capital  of  Heraa,  this  was  a  city  of  considerable  importance. 
Though  it  is  difficult  to  identify  the  exact  spot,  it  is  supposed  to  have  stood  on  the 
river  Yarmuk,  the  ancient  Hieromax,  five  or  six  miles  from  its  junction  with  the  Jordan. 
In  this  neighborhood  are  the  remains  of  a  large  city,  and  the  pavement  of  some  of  its 
streets  may  still  be  seen.  The  locality  is  chiefly  interesting  to  Bible  readers  from 
our  Lord  having  passed  through  it.  After  stilling  the  tempest  on  the  Galilean  lake, 
He,  with  His  disciples,  came,  as  Mark  and  Luke  inform  us,  into  the  country  of  the 
Gadarenes.  Matthew,  describing  the  same  event,  speaks  of  it  as  the  country  of  the 
Gergesenes,  perhaps  from  Gerasa,  another  city  of  the  Decapolis,  now  called  Djerash 
(comp.  Matt.  viii.  28;  Mark  v.l;  Luke  vii.  26).  Each  might  be  equally  correct,  for 
any  of  the  cities  might  give  its  name  to  the  surrounding  country.  That  there  were 
Gentile  settlers  in  these  eastern  towns  is  sufficiently  indicated  by  the  existence  of  a 
herd  of  two  thousand  swine.  The  tombs  in  which  the  demoniac  dwelt  were  those 
hewn  in  the  rock  nigh  to  the  sea.  It  would  seem  as  if  the  afflicted  man  had  witnessed 
Christ's  approach  in  the  vessel;  for  immediately  on  His  leaving  it  he  met  Him. 

4,  5.  fetters  .  .  chains,  bonds  for  var.  parts  of  body;  or  else  of  dif.  ma- 
terial, tombs,  "  The  most  interesting  remains  of  Gadara  are  its  tombs,  wh.  dot  the 
clirts  for  a  considerable  distance  round  the  city.  They  are  excavated  in  the  limestone 
rock,  and  consist  of  chambers  of  various  dimensions,  some  more  than  20  ft.  square, 
with  recesses  in  the  sides  for  bodies.  The  present  iuhab.  of  Um  Keis  are  all  Troglo- 
dytes, 'dwelling  in  tombs,'  like  the  demoniacs  of  old;  and  occasionally  they  are 
almost  as  dangerous  to  the  unprotected  traveler."  Smith,  crying,  better,  "cry- 
ing out "  or  "shrieking."  "Each  Evangelist  adds  something  to  complete  the  picture 
of  the  terrible  visitation,  under  which  the  possessed  labored.  St.  Matthew  that  he 
made  the  way  impassable  for  travellers  (viii.  28) ;  St.  Luke  that  he  was  without  clothing 
(viii.  27);  St.  Mark  that  he  cried  night  and  day  and  cut  himself  with  stones  (v.  5)." 
Cam.  J3ib. 

Sin  and  salvation. — This  singular  and  awful  incident  vividly  illustrates  certain 
aspects  of  sin  and  salvation.  I.  Some  aspects  of  sin :  1.  Its  contagiousness — the  devils 
try  to  reduce  this  man  to  their  own  level;  2.  Its  anti-social  character — iniquity  iso- 
lates man,  as  ferocity  does  the  tiger;  3.  Its  embrutalization  of  man — naked,  caves; 
4.  Its  dread  of  righteousness — devils  cry  out  on  approach  of  Christ.  II.  Some  aspects 
of  salvation:  1.  Begins  with  expulsion  not  repression;  2.  Souls  more  valuable  in 
eyes  of  God  than  swine;  3.  Moral  results  have  their  evidence  in  improved  condition; 
4.  Renunciation  of  personal  preferences  in  obedience  to  Christ's  command. 

Demoniacs. — I  begin  by  quoting  a  very  curious  i)as8age  from  a  letter  written  by 
St.  Jerome,  in  the  year  404  of  our  era,  to  a  Roman  lady  named  Eustochium,  describ- 
ing to  her  the  journey  of  her  mother  Paula  from  Rome  to  Bethlehem.  In  that 
journey  Paula  passed  through  Samaria,  and  there,  says  St.  Jerome,  "she  was  filled 
with  terror  by  the  marvels  she  beheld,  for  she  saw  demons  screaming  under  different 
tortures  before  the  tombs  of  the  saints,  and  men  howling  like  wolves,  baying  like 
dogs,  roaring  like  lions,  hissing  like  serpents,  and  bellowing  like  bulls.  They 
twisted  their  heads  and  bent  them  backwards  until  they  touched  the  ground.  Paula 
pitied  them,  shed  tears  for  them,  and  prayed  Christ  to  have  mercy  on  them."  Car- 
toons of  St.  Mark. 


Chap.  V.  6— la. 


209 


6,  7.  afar  oS,"  "That  he  knew  Him  at  once  in  this  His  appearance,  can  be  ex- 
plained only  by  an  intensified  spiritual  presentiment."  Some  information  ab. 
Christ  may  have  reached  him.  Jesus  .  .  Son,  evil  spirits  know  the  true  na- 
ture and  dignity  of  Christ,  adjure  .  .  God,  a  daring  misuse  of  name  of  God 
by  the  demoniac,  torment,''  the  nearness  and  supremacy  of  Jesus  tormenting  to 
an  evil  spirit. 

A}i  evil  spirit's  estimate  of  Jesns. — I.  He  sees  Him  from  afar.  H.  He  recognizes 
Him.  HI.  He  acknowledges  His  supremacy.  IV.  He  confesses  His  divinity.  V. 
He  dreads  His  indignation — anticipating  only  torment  at  His  hands. 

How  men  exceed  the  devil  in  wickedness. — An  aged  elder,  still  living,  remarkable 
for  the  kindliness  of  his  manner,  and  the  unobtrusive  facility  with  which  he  can  in- 
troduce religious  topics  and  pious  counsel  in  ordinary  conversation,  was  one  day 
lately  a  passenger  in  one  of  the  Forth  and  Clyde  canal  boats,  in  company  with  a 
number  of  soldiers,  who  shocked  him  exceedingly  with  their  profane  swearing. 
Aware  that  an  abrupt  reproof,  instead  of  producing  the  effect  intended,  might  only 
provoke  to  an  aggravation  of  the  crime,  he  entered  into  familiar  conversation  with 
them,  and,  seizing  a  proper  opportunit.y,  inquired  if  any  of  them  could  tell  him  what 
that  sin  was,  in  the  commission  of  which  men  exceeded  devils  in  wickedness?  As 
he  anticipated,  the  singularity  of  the  question  arrested  their  attention,  and  engaged 
them  in  an  unsuccessful  attempt  to  point  out  the  character  of  the  sin.  Having  thus 
excited  their  curiosity,  he  quoted  the  above  passage,  in  which  the  devils  address  our 
Saviour,  and  remarked,  that  when  men  wantonly  call  upon  God  to  damn  their  souls, 
they  are  far  more  wicked  than  the  devils,  who,  knowing  by  experience  how  dread- 
ful it  is  to  suffer  under  the  wrath  of  the  Almighty,  earnestly  entreated  our  Saviour 
not  to  add  to  their  torments.  Such  was  the  awe  produced  on  their  minds  by  this 
remark,  that  not  an  oath  was  uttered  during  the  rest  of  the  passage;  and  at  parting, 
the  sergeant  in  charge  of  the  company  shook  hands  with  him,  and  cordially  thanked 
him  for  his  kind  admonition  and  advice. 

8 — 10.  legion,  "He  had  seen  the  thick  and  serried  ranks  of  a  Roman 
legion,  that  fearful  instrument  of  oppression,  that  sign  of  terror  and  fear  to  the  con- 
quered nations."  not  .  .  country,  i.e.,  into  "the  deep"  (Lu.)  or  abyss,  out  of 
their  permitted  abode  on  earth.  "This  is,  of  course,  not  the  lake,  or  sea,  that  is 
meant,  but  their  expected  perdition,  to  wh.  they  begged  not  to  be  sent.  Thus  they 
acknowledged  Him  as  having  power  to  destroy  them,  and  as  their  final  judge." 
Jacobus. 

An  evil  spirifs  petition  granted. — I.  Not  a  prayer  for  mercy.  H.  Not  a  prayer 
for  improvement.  HI.  But  a  prayer  to  be  suffered  to  remain  at  least  in  that  laud. 
IV.  A  prayer,  which,  being  granted,  led  to  an  unforeseen  result — they  may  have 
expected  the  swine,  possessed,  to  have  been  in  some  way  the  instruments  of  their 
further  mischief;  certainly  not  of  their  overthrow.  Or  they  thought  that  by  causing 
the  destruction  of  the  swine  they  would  bring  Clirist  into  odium  in  Gadara. 

Sin  destructive. — Satan's  work  is  a  work  of  destruction.  Nearly  seven  hundred 
years  ago,  Jenghis  Khan  swept  over  Central  Asia,  and  it  is  said  that,  for  centuries 
after,  his  course  could  be  traced  by  the  pjTamids  of  human  bones — the  bones  of 
slaughtered  captives — which  his  armies  left  behind  them.  If  the  bones  of  Satan's 
slain  captives  could  be  piled  up  in  our  sight,  what  a  pyramid  that  would  be  ! 

Alo-ed-Din,  the  chief  of  the  Assassins,  succeeded  in  persuading  his  men  that  who- 
ever would  fall  in  his  service  was  sure  of  Paradise ;  and  so,  at  a  nod  of  their  chief, 
the  poor  dupes  would  stab  themselves  to  the  heart,  or  fling  themselves  over  preci- 
pices. Satan's  one  aim  is  to  blind  his  captives,  and  lead  them  to  self-destruction. 
Sunday  School  Times. 

II,  12.  lierd  .  .  swine."  "  Let  me  draw  your  attention  to  the  fact  that 
this  Wady  Semakis  everywhere  ploughed  up  by  wild  hogs  in  search  of  the  esculent 
roots  upon  wh.  they  live  at  this  season  of  the  year.  Whether  there  is  any  lineal  con- 
nection bet.  them  and  the  herd  that  was  feeding  on  this  mt.,  I  leave  you  and  every- 
one to  decide  ace.  to  his  particular  fancy.  It  is  a  fact,  however,  that  these  creatures 
still  abound  at  this  place,  and  in  a  state  as  wild  and  fierce  as  tliough  they  were  still 
'possessed.'"  Thomson,  send  .  .  swine,  "To  clear  away  the  difficulty 
presented  by  this  miracle  of  judgment,  we  must  remember  that  pork  was  forbidden 
for  food  to  Israel,  and  with  good  reason.  The  pigs  and  the  dogs  are  the  scavengers 
of  Syria;  the  pig  itself  is  vastly  inferior  to  the  animal  as  we  know  it,  and  furnishes  a 


A.D.  28. 

he    worships 
Jesus 

a  Phi.  it.  10. 
h  Ps.  ii.  4;  Judee. 
"It  is  also  note- 
worthy that  the 
phrase,  tho  Most 
High  God,  is  the 
name  of  Jehovah 
among  the  non- 
Jewish  ra ces. 
Except  once,  in  a 
Psalm  which 
tells  of  the  return 
of  apostate  Israel 
to  the  Most  High 
God  (Ixxviii.  35), 
the  epithet  i  s 
used  only  in  rela- 
tion with  the  na- 
tions outside  the 
covenant.  Its 
occurrence  here 
is  p  r  o  b  a  bly  a 
sign  of  the  pagan 
influences  by 
which  Gadara 
was  infected, 
and  for  which  It 
was  plagued." 
Clmdwick. 

"Fear  sometimes 
adds  wings  to  the 
heels,  and  some- 
times nails  them 
to  the  ground, 
and  fetters  them 
from  moving." 
Montaigne. 

the  demon 
expelled 

Legion  =  3,000 
orig.,  but  in  time 
of  Augustus  6.000, 
and  600  cavalry. 
The  word  came, 
in  course  of  time, 
to  express  indefl- 
n  i  t  e  1  y  a  large 
number  (</.  Ma. 
xxvl. ;  Lu.viii.30), 
and  so  we  often 
use  it. 

"  The  devil  Is,  In 
truth,  a  poor 
spirit ;  he  has 
nothing  of  his 
own,  and  is  driv- 
en hither  and 
thither  by  the 
glorious  power 
of  God." 

the  demon's 
request 

c  Le.  xi.  7,  8;  De. 
xiv.  8. 

Marvellous  i  s 
thatDivine  touch 
by  which  a  man, 
broken  down  and 
shattered,  is 
raised  up  in  his 
right  mind,  and 
made  to  sit, 
clothed,  at  the 
feet  of  Jesus. 
Leecher. 


210 


Chap.  V.  13—15. 


"The  demons 
enter  gladly  into 
the  swine ;  the 
devilish  nature 
into  the  animal 
nature — the  old 
serpent,  half  ser- 
pent,  hall 
swine."    Lange. 

"  Spiritual  rebel- 
lion against  God 
passes  into  the 
unbridled  ani- 
mal nature." 


the  swine 
possessed 

M  r .  Macgregor 
desc.  a  spot  S.  of 
Chersa  answer- 
i  ng  exactly  to 
this  hist.,  with 
very  deep  water 
close  to  the 
shore.  Rob  Roy 
on  Jordan,  422. 

Our  Lord  has  just 
spoken  peace  to 
the  winds  and 
waves.  Here  He 
will  do  a  yet 
mightier  work 
and  bring  peace 
to  the  fierce 
madness  of  a  hu- 
man soul. 


stranere 
tidings 

"Many  fly  tr.  this 
hist,  as  though 
the  devil.s  had 
enteredintothem 
and  plunged 
them  into  the 
sea  of  unbelief." 
Stier. 

a  1  Co.  vi.  11 ;  Is. 
xllx.  25;  Col.  1. 13. 
6  Job  xiil.  11 ;  Ps. 
xlv.  6 ;  2  Ti.  i.  7. 
"  Habit  is  a  pow- 
er and  ability  of 
doing  anything, 
acquired  by  fre- 
quent repetition 
of  the  same  ac- 
tion. It  is  dis- 
tinguished from 
custom.  Ctistom 
respects  the  ac- 
tion, habit  the 
actor.  By  ctistom 
we  mean  a  fre- 
quent reiteration 
of  the  same. act: 
and  by  habit  the 
effect  that  cus- 
tom has  on  the 
mind  or  body." 
C.  Buck. 


food  too  gross  for  such  a  climate.     For  these  and  other  reasons  Moses  prohibited  its 
use.'- 

Subtlety  of  the  devil. — You  know  that  the  devil  spins  silk  as  well  as  hemp  or  flax; 
and  when  he  wants  to  catch  a  trout  that  will  not  bite  where  it  can  see  the  line,  he 
spins  a  line  so  small  that  it  cannot  be  seen,  and  puts  the  bait  upon  it,  and  the  fish  is 
caught.  And  if  there  is  ever  an  invisible  line,  with  bait  at  the  end  of  it,  and  with 
the  devil  at  the  end  of  the  rod,  it  is  when  a  man  is  going  to  make  money  badly  for 
the  sake  of  using  it  to  do  good  with.  If  there  is  ever  a  time  when  Satan  laughs,  and 
says,  "I  have  caught  a  gudgeon  !  "  it  is  then.  If  a  man  is  ever  drawn  into  the  net 
of  the  Evil  One,  it  is  when  he  gives  up  his  conscience,  his  moral  sense,  and  his  self- 
respect,  cutting  his  manliness  through  and  through,  that  he  may  have  the  means  of 
acting  more  manly.  There  are  multitudes  of  instances  in  which  every  man,  first  or 
last,  is  brought  under  circumstances  where  he  is  tempted  to  succeed  at  the  sacrifice 
of  moral  scruples,  on  the  ground  that,  when  he  has  gained  success,  he  will  be  in  a 
position  to  act  in  accordance  with  his  moral  scruples  again.     Beecher. 

13.  two  thousand,  the  greatness  of  the  herd  emphasizes  the  lawless  nature 
of  the  country  (where  Jews  lived  mingled  with  Gentiles),  wh.  pleased  the  demon's 
will.     Their  number  thus  possessed  further  explains  the  word  "  legion." 

Image  of  corruption  in  Cliurch  or  State. — I.  Perverted  morals — swine  cared  for, 
men  abandoned;  II.  Perverse  policy — trade  unlawful,  the  ways  given  up  to  mad- 
men; in.  Perverted  legislation — demons  tolerated  legionfold,  Christ  rejected;  IV. 
Perverted  religiousness — driving  away  Christ  by  prayers.     Lange. 

The  scene  of  the  miracle. — "In  studying  the  details  of  the  mir.,  I  was  obliged  to 
modify  one  opinion  or  impression  wh.  had  grown  up  with  me  fr.  childhood.  T7ie7-e 
is  no  bold  cliff  overhanging  the  lake  on  the  E.  side,  nor,  indeed,  on  any  other,  ex- 
cept just  N.  of  Tiberias.  Everywhere  along  the  N.  E.  and  E.  shores  a  smooth  beach 
declines  gently  down  to  the  water.  There  is  no  ^jumping  off'  place '  nor,  indeed,  is 
any  required.  Take  your  stand  a  little  S.  of  this  Chersa.  A  great  herd  of  swine,  we 
will  suppose,  is  feeding  on  this  mountain  that  towers  above  it.  They  are  seized  with 
a  sudden  panic;  rush  madly  down  the  almost  perpendicular  declivity — those  behind 
tumbling  over  and  thrusting  forward  those  before ;  and  as  there  is  neither  time  nor 
space  to  recover  on  the  narrow  shelf  betw.  the  base  and  the  lake,  they  are  crowded 
headlong  into  the  water,  and  perish.  All  is  perfectly  natural  just  at  this  point;  and 
here,  I  suppose,  it  did  actually  occur.  Farther  S.  the  plain  becomes  so  broad  that 
the  herd  might  have  recovered  and  recoiled  fr.  the  lake,  whose  domain  they  would 
not  willingly  invade."     Tliomson's  Land  and  Book. 

14,  15.  fled,  in  wonder  and  fear,  told  .  .  country,  in  the  villages  and 
swineherds'  huts,  they,  those  who  heard  the  strange  tidings,  see  .  .  mind," 
"a  beautiful  and  moving  contrast."  afraid,'' consciously  expecting  other  similar 
works  from  the  presence  of  such  supernatural  power.  To  Jews  it  may  have  seemed 
a  punishment  for  breach  of  law;  Gentiles  regarded  the  mir.  with  superstitious  awe. 

A  strange  spectacle. — A  raving  maniac  recovered.  I.  They  all  knew  the  man. 
II.  Amongst  them  were  those  whose  ingenuity  had  been  taxed  to  devise  restraints, 
etc.  ni.  They  saw  him  now  peaceable,  yet  without  a  visible  fetter.  IV.  His 
material  condition  improved.  V.  His  reason  restored.  VI.  Using  his  reason  in 
learning  of  Jesus.  VII.  They  saw  the  presence  of  a  power  greater  than  that  of  the 
demons  whom  they  had  vainly  sought  to  restrain. 

TJie  old  chain. — A  young  man,  an  apprentice  in  an  extensive  tin  factory  in  the 
State  of  Massachusetts,  who  had  been  very  profligate,  but  was  converted  by  reading 
a  religious  tract,  having  applied  for  admission  into  a  church,  the  minister  called  on 
his  master  to  inquire  whether  any  change  had  been  wrought  in  his  conduct,  and 
whether  he  had  any  objection  to  his  reception.  When  the  minister  had  made  the 
customary  inquiries,  his  master,  with  evident  emotion,  though  he  was  not  a  pro- 
fessor of  religion,  replied  in  substance  as  follows :  Pointing  to  an  iron  chain  hang- 
ing up  in  the  room,  "Do  you  see  that  chain?"  said  he.  "That  chain  was  forged 
for  W.  I  was  obliged  to  chain  him  to  the  bench  by  the  week  together,  to  keep  him 
at  work.  He  was  the  worst  boy  I  had  in  the  whole  establishment.  No  punishment 
seemed  to  have  any  salutary  influence  upon  him.  I  could  not  trust  him  out  of  my 
sight;  but  now,  sir,  he  is  completely  changed;  he  has  really  become  a  lamb.  He  is 
one  of  my  best  apprentices.  I  would  trust  him  with  untold  gold.  I  have  no  ob- 
jection to  his  being  received  into  communion.  I  wish  all  my  boys  were  prepared  to 
go  with  him." 


Chap.  V.  i6 — ao. 


211 


i6,  17.  they  .  .  saw,  having  returned  to  the  spot  with  the  crowd,  him 
.  .  devil,  whom  they  now  saw  "  sitting  at  the  feet  of  Jesus"  (Lu.),  in  accord. 
^?ith  custom — pupils  sitting  at  feet  of  masters,"^  indicating  reverence  and  docility. 
depart,*  perh.  there  were  other  demoniacs  as  well  as  other  herds  of  swine  in  that 

region,     out     .     .     coasts,  not  to  another  part  of  same  region,  where  other  men 

like  themselves — needed  restoration  to  a  "right mind."  "  They  dreaded  the  Divine 
power  and  regarded  not  the  goodness  shown  with  it." 

A  strange  request. — They  prayed  Him  to  depart.  Why?  I.  They  saw  "con- 
cerning the  swine," — there  were  other  herds  in  the  laud.  They  saw  that  the  power 
and  teaching  of  Jesus  were  opposed,  incidentally,  to  some  forms  of  material  wealth. 
Other  things  beside  swine  might  have  to  go.  II.  They  saw  the  man.  Thought  it 
would  be  better  to  sutler  from  the  presence  of  a  few  demoniacs,  than  be  subject  to 
the  influence  possessed  by  Jesus. 

Service  of  sin. — A  certain  tjTant  sent  for  one  of  his  subjects,  and  said  to  him, 
"  What  is  your  emplojanent  ? "  He  said,  "  I  am  a  blacksmith. "  "Go  home,  and  make 
me  a  chain  of  such  a  length."  He  went  home:  it  occupied  him  several  months;  and 
he  had  no  wages  all  the  time  he  was  making  it.  Then  he  brought  it  to  the  monarch ; 
and  he  said,  "Go  and  make  it  twice  as  long."  He  brought  it  up  again;  and  the 
monarch  said,  "Go  and  make  it  longer  still."  Each  time  he  brought'it,  there  was 
nothing  but  the  command  to  make  it  longer  still ;  and,  when  he  had  brought  it  up  at 
last,  the  monarch  said,  "  Take  it,  and  bind  him  hand  and  foot  with  it,  and  cast  him  into 
a  furnace  of  fire."  These  were  the  wages  of  making  the  chain.  Here  is  a  medita- 
tion for  you  to-night,  ye  servants  of  the  devil.  Your  master,  the  devil,  is  telling 
you  to  make  a  chain.  Some  have  been  fifty  years  welding  the  links  of  the  chain ;  and 
he  says,  "  Go  and  make  it  still  longer."  Next  Sabbath  morning,  you  will  open  that 
shop  of  yours  and  put  another  link  on ;  next  Sabbath,  you  will  be  drunk,  and  put  on 
another  link ;  next  Monday,  you  will  do  a  dishonest  action ;  and  so  you  will  keep  on 
making  fresh  links  to  this  chain ;  and,  when  you  have  lived  twenty  more  years,  the 
devil  will  say,  "  More  links  on  still !  "  And  then,  at  last,  it  will  be,  "Take  him,  and 
bind  him  hand  and  foot,  and  cast  him  into  a  furnace  of  fire."  "For  the  wages  of 
sin  is  death."     Spurgeon. 

18.  come     .     .    shi]),  leaving  them  at  their  own  request,     prayed  him,'^ 

most  conclusive  proof  of  the  transformation.  "Every  soul  that  is  truly  deliv.  fr. 
Satan's  bondage  desires  to  be  with  Christ." 

A  new  converts  request. — Desired  that  he  might  be  with  Jesus.  I.  Perh.  bee. 
he  feared  that  another  "  legion "  might  possess  him;  II.  Or  bee.  he  remembered 
that  so  far  he  had  been  the  subject  of  much  cruel  usage  at  the  hands  of  men;  III. 
Or  bee.  he  did  not  expect  much  sympathy  from  those  who  had  no  sympathy  with 
Jesus ;  IV.  Or  most  probably,  the  golden  chain  of  gi-atitude  bound  him  to  Christ, 
and  he  wished  to  be  with  Him,  to  hear  His  words,  and  be  kept  by  His  presence. 

"  Work  for  CJirist  the  way  to  retain  the  vision  of  Him. — A  poor  monk,  who,  in 
spite  of  his  cowl,  seems  from  the  fact  to  have  been  one  of  God's  hidden  ones,  was 
one  day,  according  to  a  mediaeval  legend,  meditating  in  his  cell.  A  glorious  vision 
burst  upon  him,  it  is  recorded,  with  the  brilliancy  of  noon-day,  and  revealed  in  its 
bosom  the  'Man  of  Sorrows,'  the  'acquainted  with  grief.'  The  monk  was  gazing 
on  the  spectacle  charmed,  delighted,  adoring.  The  convent  bell  rang;  and  that  bell 
was  the  daily  signal  for  the  monk  to  go  to  the  poor  that  were  crowding  round  the 
convent  gate,  and  distribute  bread  and  fragments  of  food  among  them.  The  monk 
hesitated  whether  he  should  remain  to  enjoy  this  splendid  apocaljq^se,  or  should  go 
out  to  do  the  daily  drudgery  that  belonged  to  him.  At  last  he  decided  on  the  latter ;  he 
left  the  vision  with  regret,  and  went  out  at  the  bidding  of  the  bell,  to  distribute  the 
alms,  and  bread,  and  crumbs  among  the  poor.  He  returned,  of  course  expecting 
that,  because  of  his  not  seeming  to  appreciate  it,  the  vision  would  be  darkened ;  but 
to  his  surprise,  when  he  returned,  the  vision  was  there  still,  and  on  his  expressing  his 
amazement  that  his  apparent  want  of  appreciating  it  and  being  thankful  for  it  should 
be  overlooked,  and  that  the  vision  should  still  continue  in  augmented  splendor,  a 
voice  came  from  the  lips  of  the  Saviour  it  revealed,  which  said,  '  If  you  had  staid,  I 
had  not.'  This  may  be  a  legend,  but  it  teaches  a  great  lesson — that  active  duty  in 
Christ's  name  and  for  Christ's  sake  is  the  way  to  retain  the  vision  of  His  peace  in  all 
its  permanence  and  power."     Gumming. 


19,  ao.  suffered  .  .  not,  many  reasons  for  this,  esp.  that  the  man  might 
better' serve  his  deliverer  by  remaining  where  he  was  best  known.  Our  wish  and 
way  to  serve  Christ  to  be  subordinated  to  His  will,     home     . 


a  straage 
request 

a  Ac.  xxll.  3. 
h  Job  xxl.  14;  Lu. 
v.  8;  Ac.  xvl.  39. 
"  With  slow  and 
sorrowful  steps 
the  compassion- 
ate Saviour 
obeyed  these  re- 
quests, and  de- 
par  ted  from 
those  souls 
whom  He  would 
have  so  gladly- 
blessed." 

"It  is  among  the 
most  potent  of 
the  energies  of 
sin,  that  it  leads 
astray  by  blind- 
ing, and  blinds 
by  leading  a- 
stray;  that  the 
soul  of  man,  like 
the  strong  cham- 
pion of  Israel, 
must  have  its 
'  eyes  put  out,' 
when  it  would  be 
'  bound  with  fet- 
ters of  brass,' 
and  condemned 
'  to  grind  in  the 
prison-ho  use 
(J  u.  XV  i.  21.)'  " 
Archer  Butler. 

the  prayer  of 
the  freed- 
man 

cPhi.  1.  23. 
"Christ  passes  a 
milder  j  udgment 
upon  the  com- 
mon ignorance 
of  spiritual 
sloth,  than  upon 
the  false  know- 
ledge of  the  har- 
dened." 


"  He  leaves  a 
preacher  of  sal- 
vation for  the 
Gadarenes In  the 
person  of  the 
healed  demo- 
niac. The  com- 
passion of  Christ 
in  His  final 
glance  upon  the 
land  of  Gadara." 


"There  is  noth- 
ing more  j>roper- 
ly  the  language 
of  the  heart  than 
a  wish.  It  is  the 
thirst  and  egress 
of  it,  after  some 
wonted,  but  de- 
sired  object." 
Dr.  South. 


r^       J       ^1,      t^e  Saviour's 
inendS,   tne  1  command 


212 


MARK. 


Chap.  V.  ai— 84. 


A.D.  23. 

a  Ps.  li.  12,  13; 
Ixvi.  16;  Is. 
xxsvlil.  9, 19 ;  Jo. 
i.  40— di. 
b  Ko.  xii.  1 ;  1  Co. 
Vl.  'iO;  Ke.  il.  10. 
"The  greatest 
demoniac  o£  the 
X.Test.  narrative 
becomes  a 
preacher  of  sal- 
vation to  ten 
cities.  In  the 
dark  land  of 
Gadara  Christ 
leaves  for  a  while 
a  representative 
of  Himself,  since 
they  cannot  bear 
His  personal 
presence.  " 
Lange. 

the  sea 
crossed 
again 

"  As  gratitude  is 
a  necessary  and 
a  glorious, so  also 
is  it  an  obvious, 
a  cheap,  and  an 
easy  virtue ;  so 
obvious,  that 
wherever  there  is 
life,  there  is 
place  for  it;  so 
cheap,  that  the 
covetous  man 
may  be  gratified 
without  expense; 
and  so  easy  that 
the  sluggard 
may  be  so,  like- 
wise, without  la- 
bor."   Seneca. 


Jairus's 
daughter 

the  rttler's 
prayer 

Ma.  ix.  18—26. 
Lu.  viii.  41—56. 
"One  of  those 
who  came  to  the 
Lord  pleading 
for  the  centurion 
at  Capernaum 
(Luke  vJi.  3).  The 
aidhe  then  asked 
lor  another  he 
now  craves  for 
himself,  but  un- 
der the  pressure 
of  a  still  greater 
calamity." 

c  Ac.  svlii.  8. 
dMk.  V.  41;  vil. 
27  ((ik.);  viii.  7. 
"  Distress  Is  a 
great  schoolmas- 
ter. It  teaches 
men  many 
things ;  among 
the  rest  the 
greatest  of  all  at- 
tainments —  the 
power  to  px'ay." 
Glover. 


place  and  people  that  had  suflered  most  fr.  the  poor  maniac,  tell,  with  lips  aud 
life.  Relate  the  story  aud  prove  its  truth,  compassion  .  .  thee,  that  others 
may  take  eucouragemeut  fr.  thee,  departed  .  .  publish,"  immediately  obey- 
ing the  command.  Decapolis  (see  note  on  Ma.  iv.  23).  "  That  Jesus  did  not  forbid, 
but  commanded  the  promulgation  of  the  matter,  is  explained  by  the  locality,  where 
He  was  less  known,  aud  where  there  was  not  the  same  danger  as  in  Galilee  fr.  uproar 
concerning  His  person."  Meyer. 

The  Home  Missionary. — A  converted  man  should  be  a  missy,  to  his  fellow-men. 
I.  Christian  missy,  work,  the  duty  of  every  converted  man,  should  be  undertaken — 

I.  out  of  gratitude  to  God;  2.  regard  to  human  need;  3.  promote  glory  of  Christ. 

II.  Christian  eflTort  should  begin  at  home.  III.  Chi'istian  usefulness  must  be  based 
on  personal  experience.  "Lord  hath  done  ior  t/iee."  IV.  Christian  obedience  will 
be  crowned**  with  the  reward  of  success.     II.  Phillips. 

TJie  child  missionary. — In  the  history  of  the  American  Revival  we  have  read  of 
a  little  maiden  who  besought  everybody  she  met  to  love  Jesus.  When  people  told 
her  she  was  crazy,  she  simply  yet  beautifully  replied,  ' '  But  if  I  am  crazy,  that  is  no 
reason  why  you  should  not  love  Jesus."     J.  Bolton. 

ai.  other  side,  to  his  own  town  (Ma.),  people  .  .  him,  they  were  expect- 
ing Him  (Lu.).  Christ,  despised  and  rejected  by  one,  becomes  the  Saviour  of  another; 
the  truth,  driven  fr.  one  place,  finds  a  home  in  another. 

A  loelcome  home. — I.  Jesus  welcomed  by  expectants,  waiting  for  the  vessel,  and 
watching  it  approaching.  II.  Jesus  welcomed  by  grateful  friends — they  were  anx- 
ious to  receive  their  benefactor.  III.  Jesus  welcomed  by  needy  people — an  anxious 
father,  Jairus,  was  waiting  among  the  crowd.  IV.  Jesus  welcomed  to  new  toils. 
Much  to  do  here,  as  well  as  on  the  other  side. 

Practical  gratitude. — A  rich  youth  in  Rome  had  suffered  from  a  dangerous  ill- 
ness. On  recovering  his  health,  his  heart  was  filled  with  gratitude;  and  he  ex- 
claimed, "  0  Thou  all-suflicient  Creator  !  could  man  recompense  Thee,  how  willingly 
would  I  give  thee  all  my  possessions  ! "  Hernias,  the  herdsman,  heard  this,  and  said 
to  the  rich  youth,  "All  good  gifts  come  from  above:  thither  thou  canst  send  nothing. 
Come,  follow  me."  He  took  him  to  a  hut  where  was  nothing  but  misery  and  wretch- 
edness. The  father  lay  on  a  bed  of  sickness,  the  mother  wept,  the  children  were 
destitute  of  clothing,  and  crying  for  bread.  Hennas  said,  "  See  here  an  altar  for  the 
sacrifice;  see  here  the  Lord's  brethren  and  representatives."  The  youth  assisted 
them  bountifully;  and  the  poor  people  called  him  an  angel  of  God.  Hermas  smiled, 
and  said,  ' '  Thus  turn  always  thy  grateful  countenance,  first  to  heaven,  and  then  to 
earth."    Krummacher. 

22— 24.  rulers  .  .  synagogue,  "ruler  of  the  synagogue"  (see  Gk.),  not, 
as  Nicodemus,  one  of  the  Sanhedrin.  Jairus,  the  Gk.  form  of  Jair  (=  whom  God 
enlightens).  The  chief  local  Rabbi,  his  office  at  Capernaum  similar  to  that  of 
Crispus  at  Corinth."  little  daughter,  use  of  dhninutives  is  characteristic  of  Mk.'^ 
Twelve  years  of  age  and  an  ow?y  dau.  (Lu.).  point  .  .  death,  ^rt.,  "my  little 
dau.  lieth  at  the  point  of  death — that  thou  come,"  etc.  In  his  anguish  he  speaks  in- 
coherently. Vincent,  much  .  .  thronged,  the  crowd  increasing  as  it  surged 
forwards  to  the  ruler's  house. 

Tlie  influence  of  parental  love. — I.  Parental  love  stronger  than  the  prejudices  of 
party — "  which  of  the  rulers  have  believed  on  Him."  II.  Stronger  than  the  force  of 
official  dignity — "fell  at  iiis  feet."  III.  Stronger  than  the  power  of  public  i)rejudice 
and  opinion — besought  Him  greatly.  (1)  How  much  this  man  overcame  for  his  child's 
sake.  (2)  Let  children  learn  the  greatness  of  a  father's  love.  (3)  Let  fatliers  learn 
Christ  is  the  truest  helper  of  children.  (4)  How  many  children  are  at  the  point  of 
death  (spiritual)  while  in  apparent  health. 

A  devoted  father. — An  Indian,  having  slain  one  of  another  tribe,  fled  to  the 
French  for  safety.  The  oflended  Choctaws,  whom  no  gifts  would  appease,  demanded 
his  blood.  The  Indian  Mingo,  being  produced,  declared  himself  a  true  man,  and 
ready  to  die,  but  regretful  on  account  of  his  aged  father,  his  wife,  and  infant  children. 
His  father  then  rose  up,  and  offered  to  suffer  in  his  son's  place,  and  was  accepted. 
His  friends  gathered  about  him,  and  said  their  farewell  with  nuiny  tears.  The  aged 
father  then  laid  his  head  upon  the  executioner's  block,  which  was  quickly  cut  off.  A 
noble  example  of  paternal  devotion  ! 


Chap.  V.  25—36. 


MARK. 


213 


25 — 38.  issue  .  .  blood,  tlie  uature  of  her  disease  aces,  for  her  cooduct  in 
shuiuiiu;!:  pul)lieity.  twelve  years,  wiiile  Jairns'  dau.  had  been  growing,  and  fill- 
ing the  house  with  joj'  and  hoi)e,  the  disease  of  this  woman  had  filled  her  heart  and 
home  with  sadness,  suffered  .  .  things,  bodily  pain,  and  mental  anxiety. 
many,  whom  she  tried  one  aft.  another,  physicians,"  whose  utmost  skill  had 
utterly  failed,  press,  weak  though  she  must  have  been,  she  contrived,  little  by 
little,  to  approach  Christ,  said,  within  herself,  touch  .  .  clothes,  "hem 
of  his  garment"  (Ma.,  Lu.).  "The  law  of  Moses  commanded  every  Jew  to  wear  at 
each  corner  of  his  tallith  a  fringe  or  tassel  of  blue,  to  remind  them  that  they  were 
God's  peoi)le  (Num.  xv.  37 — 40;  Deut.  xxii.  12).  'Two  of  these  fringes  usually 
hung  over  the  shoulder  where  the  robe  was  fastened  round  the  person.'  "  whole", 
"if  she  had  looked  to  the  garment  for  healing  it  would  not  have  been  faith,  but  su- 
perstition."    Godwin. 

The  riches  of  faith. — A  dying  woman  said,  "Is  He  not  a  precious  Saviour?  so 
great  and  good,  and  willing  to  save  all  us  poor  sinners  ?"  She  was  lying  on  a  hard 
bed  in  the  dreary  infirmary-ward  of  a  workhouse;  and  the  power  of  faith  and  love  to 
create  a  happiness  independent  of  circumstances  came  out  with  almost  startling- 
force  in  her  answer  to  the  inquiry,  "  You  know  Him,  then,  and  love  Him?"  "Yes; 
I  do  know  Him,  and  love  Him :  His  presence  makes  a  heaven  of  this  roon).  If  you 
heaped  up  my  bed  with  gold  and  silver,"  she  added;  "and  if  you  could  give  me 
the  queen's  carriage  and  horses,  and  her  palace  and  her  garden,  and  all  her  beauti- 
ful flowers,  and  health  and  strength  to  enjoy  it  all, — I  would  not  take  them,  if  they 
would  hinder  me  from  going  home  to  my  iSaviour.  They  talk  of  the  pains  of  dying': 
what  will  they  be  to  me?    They  will  but  hurry  me  to  heaven  and  to  Jesus." 

29 — 31.  straightway,  immediately,  felt,  she  was  not  only  cured  at  once, 
but  was  immediately  conscious  of  it.  Her  happiest  moment  for  twelve  long  years. 
virtue,''  lit.,  power.  Same  word  is  sometimes  trans.  "  mighty  work,"  or  "  miracle," 
etc.  gone  .  .  him,  Jesus  knew  this,  as  certainly  as  the  woman  knew  of  her 
cure,  who  touched,  not  that  He  needed  information,  but  He  required  acknowl- 
edgment, disciples  said,  much  of  the  good  that  Jesus  does,  and  men  receive, 
will  remain  unknown  till  the  last  day. 

Victorious  faith. — In  ancient  history,  there  is  a  story  of  a  valiant  captain  whose 
banner  was  almost  always  first  in  the  fight;  whose  sword  was  dreaded  by  his  ene- 
mies, for  it  was  the  herald  of  slaughter  and  victory.  His  king  once  asked  to  see  his 
sword.  He  took  it,  quietly  examined  it,  and  sent  it  back  with  this  message:  "I  see 
nothing  wonderful  in  the  sword.  I  cannot  see  why  any  man  should  be  afraid  of  it." 
The  captain  sent  the  reply:  "Your  majesty  has  been  pleased  to  examine  the 
sword;  but  I  did  not  send  the  arm  that  wielded  it.  If  you  had  examined  that,  and 
the  heart  that  guided  the  arm,  you  would  have  understood  the  mystery." 

32 — 34-  looked  .  .  her,  "He  kept  on  looking  all  around;  His  eyes  wan- 
dered over  the  many  faces  about  Him."  fearing,  perh.  bee.  she  knew  that  her 
touch  was  defiling ;  or  bee.  she  was  awestruck  by  His  great  knowledge,  told  .  . 
truth,'=  what  she  had  suffered,  believed,  done,  received,  daughter,  "our  Lord  is 
recorded  to  have  addressed  no  other  woman  by  this  title."  faith, '^  this  alone  is 
mentioned,  and  praised.  Faith  saves  not  as  the  catise,  but  as  the  instrument:  "Ye 
are  saved  by  grace, — throuyh  faith." 

Ashamed  of  confessing  Ch7-ist. — A  minister  in  Brooklyn  was  recently  called 
upon  by  a  business  man,  who  said,  "  I  come,  sir,  to  inquire  if  Jesus  Christ  will  take 
me  into  the  concern  as  a  silent  partner."  "Why  do  you  ask?"  said  the  minister. 
"Because  I  wish  to  be  a  member  of  the  firm,  and  do  not  wish  anybody  to  know 
it,"  said  the  man.  The  reply  was,  "  Christ  takes  no  silent  partners.  The*  firm  must 
be  'Jesus  Christ  and  Co.';  and  the  names  of  the  '  Co.,'  though  they  may  occupy  a 
subordinate  place,  must  all  be  written  out  on  the  signboard." 

35,  36.  he  .  .  spake,  to  the  woman,  dead,  it,  therefore,  seemed  that 
there  was  now  an  end  of  hope.  They  did  not  see  that  the  power  to  restore  the  sick — 
even  this  woman — was  sulL  to  raise  the  dead,  troublest,  Christ's  great  trouble  is 
that  men  trouble  Him  so  little,  saith  .  .  ruler,  (1)  He  spoke  to  the  father, 
not  to  the  people ;  (2)  To  him  He  spoke  words  of  comfort. 

Simple  faith. — I.  What  are  we  to  believe  ?    God's  Word  concerning— 1.  Himself; 

2.  Ourselves;  3.  Religion.     II.  How  are  we  to  believe?— 1.   Simply;  2.  Earnestly; 

3.  Obediently.     HI.  Why  are  we  to  believe  ? — Because— 1.  Its  authenticity  is  settled; 
2.  It  is  the  best  evidence;  3.  Other  evidence  is  gratuitous. 


the  aflaicted 
•woman 

her  secret 
approach 

a  Job  xiil.  i :  Ps. 
cviii.  12  :  J  e  r. 
XXX.  12,  13. 
"  The  heir  must 
believe  his  title 
to  an  estate  in 
reversion  before 
he  can  hope  for 
it;  faith  believes 
its  title  to  glory, 
and  then  hope 
waits  for  it.  Did 
not  faith  feed 
the  lamp  of  hope 
with  oil,  it  would 
soon  die."  Am- 
brose. 


hei-  cure  and 
its  discovery 

&  2  K.  xili.  21; 
Ma.  xlv.  36;  Ac. 
V.  15;  xix.  12. 
"  We  should  act 
with  as  much 
energy  as  those 
who  expect  every 
thing  from  them- 
selves; and  we 
should  pray  with 
as  much  earnest- 
ness as  those 
who  expect  every 
thing  from  God." 
Colton. 

the  cure 
confessed 

c  Lu.  vi.  19. 
d  Ps.  XXX.  2. 
"  She  learned  th. 
it  was  not  from 
the  garment,  but 
from  the  Sav- 
iour, that  the 
power  proceed- 
ed :  that  it  was 
not  the  touch  of 
it,  but  the  faith 
in  Him.  that 
maUe  whole,  and 
such  faith  must 
ever  be  of  per- 
sonal dealing 
with  Him." 

"  Even  amid  the 
pressure  of  thou- 
sands the  Lord 
perceives  the  si- 
lent and  gentle 
touch  of  a  single 
believer."  Lange. 

the  bereaved 
father  and 
the  I/ord's 
consolation 

"Jesus  over- 
hears  the  whis- 
pered word,  and, 
with  an  exquisite 
tenderness,  H  e 
turns  to  the  man 
whose  lips  are  a- 


214 


MARK. 


Chap.  V.  37—43- 


quiver,  whose 
face  la  pale,  and 
whose  eyes  are 
filling  with  ir- 
repressible tears, 
'  Do  not  fear  ;  on- 
ly believe.'  " 

arrival  at  the 
house  of 
Jairus 

"  When  Franklin 
grasped  the  prin- 
ciple of  electrici- 
ty, he  could  not 
only  draw  the 
lightning  from  a 
single  cloud  ;  all 
the  electricity  in 
the  earth  and  in 
all  the  clouds 
was  at  his  com- 
mand, and  he 
could  send  it 
upon  his  er- 
rands. When  the 
Christian  can 
grasp  this  truth 
of  the  power 
of  faith, the  in- 
finite spiritual 
resources  of  the 
Father  and  the 
Son  and  the  Holy 
Ghost  are  his. 
*  All  power  is  gi- 
ven unto  Me  in 
heaven  and  in 
earth . '  There  is 
the  reservoir." 
Bib.  Ill 

evidence  of 
the  death  of 
daughter  of 
Jairus 

a  Ado,  this  the 
only  instance  of 
this  old  word  in 
A.  V.  •■  Much  ado 
about  nothing." 
S  h  a  k  e  spear  e. 
"All  the  most 
adoe  was  like  to 
be  how  the  ple- 
tlous  creature 
might  come  to  be 
in  ye  sight  of 
Jesus."  Udall. 
"  I  have  had  ado 
with  many  es- 
tates, even  with 
the  highest  of 
all."  Latimer, 
Ser.  216. 

b  2  Ch.  XX.  20;  Jo. 
xi.  U.  iO. 

Jesus  raises 
the  daughter 
of  Jairus 
to  life 

c  Boanerges,  Hi-  17; 
Corhan,  Ephatha, 
vli.  11.  34 ;  Abba. 
xiv.  36. 


Fear  not,  only  believe. — A  poor  widow  was  weeping  in  the  room  where  lay  the 
body  of  her  husband.  Their  only  child  came  in  and  said — "Why  do  you  weep  so, 
mother  ? "  The  mother  told  him  of  their  loss,  and  especially  referred  to  their  poverty. 
"The  poor-house  will  receive  us."  Looking  into  her  face,  the  little  fellow  said,  "Is 
God  dead,  mother?" 

37,  38.  save  .  .  John,  "  this  is  the  first  time  we  hear  of  an  election  within 
the  election.  The  other  occasions  when  we  read  of  such  an  election  were  equally 
solemn  and  significant,  (1)  the  Transfiguration  (Matt.  xvii.  2);  and  (2)  the  Agony  in 
the  Garden  of  Gethsemane  (Matt.  xxvi.  37)."  tumult,  hurrying  to  and  fro.  Some 
comforting  the  mother;  others  preparing  for  the  funeral;  professional  mourners  ar- 
riving and  commencing  their  lamentations. 

A  mourning  scene. — "Among  the  sounds  was  one  of  loud  wailing  coming  out 
of  a  house  in  one  of  the  narrow  streets.  It  was  'the  wail  above  the  dead,'  but  it 
seemed  quite  an  uproar.  It  brought  to  mind  such  words  as  Jer.  ix.  20,  21,  and 
Amos  v.  10.  Still  more  exactly  did  it  seem  to  resemble  the  scene  at  Capernaum 
in  the  house  of  Jairus,  where  the  mourning  is  called  a  '  tumult,'  and  the  mourners  are 
said  to  have  '  wept  and  wailed  greatly.'  The  sounds  appeared  to  me  quite  inarticulate ; 
but  I  believe  they  formed  a  regular  lament,  repeated  again  for  hours  or  days.  If 
the  deceased  was  a  son,  the  cry  of  the  parents  is,  '  Ya  walladi,  walladi ;  ya  walladi, 
walladi ! '  '  Alas,  my  son,  my  son  ! ' — ^just  like  David's  bitter  outcry  over  his  dead, 
*0  Absalom,  my  son,  my  son  ! '  (2  S.  xviii.  33)."    Bonar's  Desert  of  Sinai. 

39,  40.  ado,"  stir,  tumult,  noise,  sleepeth,*  the  Lord  of  life  takes  away  that 
word  of  fear,  ^' She  is  deac?,"  and  puts  in  its  room  that  milder  word  which  gives 
promise  of  an  awakening,  "^/ie  s^ee;:)e^/t."  laughed  .  .  scorn,  what  greater 
proof  could  be  needed  of  the  actual  death  of  the  child  ?  father  .  .  mother, 
those  aflilicted  most  shall  be  the  first  to  rejoice. 

Hidden  things. — I  will  ask  here  a  great  clerkly  or  learned  question, — Where  was 
the  soul  after  it  went  out  of  this  young  maid?  It  was  not  in  heaven,  nor  in  hell; 
"there  is  no  redemption  in  hell."  Where  was  it  then  ?  in  purgatory  ?  So  the  Papists 
have  reasoned ;  it  was  not  in  hell,  nor  in  heaven,  therefore  it  was  in  purgatory ; 
which  no  doubt  is  a  vain,  foolish  argument.  Now  I  will  make  a  clerkly  answer  unto 
my  question,  and  such  an  answer,  that  if  the  Bishop  of  Rome  would  have  gone  no 
further,  we  should  have  been  well  enough,  and  there  would  not  have  been  such  errors 
and  fooleries  in  religion  as  there  have  been.  Now,  my  answer  is  this:  "I  cannot 
tell ;  but  where  it  pleased  God  it  should  be,  there  it  was."  Is  not  this  a  good  answer 
to  such  a  clerkly  question  ?  I  think  it  is:  other  answer  nobody  gets  of  me;  because 
the  Scripture  tells  me  not  where  she  was.     Latimer. 

41 — 43.  Talitha  cumi,  Aramaic.  "In  the  ordinary  dialect  of  the  people, 
Talitha  is  a  word  of  endearment  to  a  young  maiden,  so  that  the  words  are  equiva- 
lent to  'Rise,  my  child. ''^  Doubtless  St.  Peter,  who  was  now  present,  often  re- 
called these  words  and  told  them  to  his  friend  and  kinsman  St.  Mark.  Other 
Aramaic  words  used  by  our  Lord  have  been  preserved  by  Mk.,'=  whence  it  has  been 
thought  that  He  comm.  used  that  language,  "but  the  more  prob.  conclusion  would 
be  that  it  was  not  used  at  all  times."  they  .  .  astonished,  etc.,  first  tlie 
parents  and  those  who  were  in  the  room  with  Jesus;  aft.  the  mourners  and  friends 
who  were  still  ab.  the  door  of  the  house;  finally  the  great  multitude.  Without 
doubt  the  child  was  shown  to  them  alive  and  well,  know  it,  a  considerable  knowl- 
edge of  this  mir.  was  unavoidable.  Jesus  able  to  raise  the  dead;  did  so  on  three 
occa. ;  but  never  gave  encouragement  to  the  hope  that  He  would  do  so  if  asked. 
something  .  .  eat,  a  proof  that  health  was  restored  as  well  as  life.  "  That 
the  raising  might  not  be  regarded  as  only  an  appearance."     Theophylact. 

Miracles  have  no  need  to  be  repeated. — "What  the  seal  is  upon  the  lease  or 
deed,  the  miracle  is  upon  the  Bible.  And  when  people  say,  '  Would  it  not  be  better 
to  have  the  miracle  repeated  ? '  we  answer,  '  If  you  once  place  your  signature  and 
the  impression  of  your  seal  upon  a  deed  or  lease,  lawyers  would  not  think  of  asking 
you  to  come  back  and  repeat  it  once  a  year,  or  once  in  six  years,  or  twenty  years. 
Once  done,  its  significance  lasts.  So  a  miracle  once  done,  as  an  appendage  to  the 
documeut,  is  never  exhausted."    Bis.  of  Truth. 


Chap.  vi.  1—6. 


215 


CHAPTER    THE  SIXTH. 

I — 3.  thence,  fr.  Caperuaum.  his  .  .  country,  i.e.,  Nazareth  (see  note 
on  Ma.  ii.  23),  ab.  a  day's  joul•neJ^  from  .  .  things,  this  authority  to  teach, 
and  power  to  work  miracles,  carpenter,  "  Save  in  this  one  place,  our  Lord  is  no- 
where Himself  called  'the  Carpenter.'"  "From  this  word  we  infer  that  Joseph 
taught  Jesus  his  own  trade  and  Jesus  worked  with  him  as  a  carpenter  in  his  shop." 
Ace.  to  Jewish  custom  even  the  Rabbis  learned  some  handicraft" — Paul  a  tent-cloth 
maker.  This  word  carpenter  seems  not,  therefore,  to  be  necessarily  in  itself  a  re- 
proachful epithet.  Is  not  this  that  Jesus  whom  we  have  known  as  until  lately  work- 
ing at  His  trade  ?  To  what  great  school  has  He  since  been  ?  son  .  .  brother, 
etc.,  do  we  not  know  all  His  life  and  family?  offended,  they  ought  to  have  been 
proud  of  their  wonderful  fellow-townsman :  with  what  an  ovation  had  they  welcomed 
some  illustrious  stranger,  with  far  less  of  power  and  wisdom. 

Jesus  Christ  the  carpenter. — "Is  not  this  the  carpenter  ? "  LA  fact  now  most 
grateful:  1.  It  furnishes  evidence  that  Christ's  wisdom  was  from  above;  1.  It  shows 
His  teaching  was  intrinsically  excellent;  3.  It  proves  His  disinterestedness;  4.  It 
illustrates  His  condescension ;  5.  It  sets  forth  His  sympathy.  H.  A  fact  once  most 
repugnant:  1.  To  their  prejudices;  2.  To  their  pride;  3.  To  their  vanity.  Stems 
and  Twigs. 

The  synagogue  at  Nazareth. — "We  visited  the  building  which  passes  for  this 
synagogue.  A  modern  wall  has  been  erected  along  the  street.  Passing  through  the 
gateway  of  this,  we  entered  a  plain  room,  twenty-eight  by  thirty-five  feet,  with 
vaulted  roof,  and  two  v/indows  with  arched  heads  on  one  side.  An  old  grey-bearded 
priest  was  sitting  at  the  door.  In  the  centre,  standing  at  a  homely  post,  the  top  of 
which  served  as  a  desk,  two  native  boys  were  jabbering  Arabic,  alternately,  fr.  a 
prayer-book,  at  the  top  of  their  voices,  ending  the  sentences  with  a  severe  inflection. 
Standing  over  them,  with  spectacles  in  hand,  and  leaning  on  the  short  post  or  read- 
ing-desk, was  an  old  doctor,  occasionally  muttering  as  if  joining  in  the  service,  and 
looking  upon  the  open  MSS.,  which  were  in  black  and  red  letters.  In  high  chairs 
against  one  wall  sat  two  grey-bearded  priests;  and  on  the  other  side,  near  to 
the  altar,  sat  another,  as  if  engaged  also  in  the  service.  Presently  they  com- 
menced chanting,  with  responses  in  wh.  the  boys  and  doctors  took  part." 
Jacobus. 

4 — 6.  prophet,*  etc.,  "He  repeats  to  them  once  more  almost  the  same  proverb 
which  he  before  uttered  in  their  hearing  and  from  the  same  place  (Lu.  iv.  24). 
could  .  .  work,  not  bee.  of  His  inability  to  perform,  but  theirs — because  of 
unbelief — to  receive. <^  few,  there  were  who  believed  among  all  these  rejecters. 
healed  them,  the  believing  few  not  hindered  of  the  blessing  by  the  unbelieving 
many,  marvelled  .  .  unbelief,  "  Only  twice  are  we  told  that  He  marvelled 
to  whom  all  the  secrets  of  Nature  and  Life  lay  open — once  at  the  unbelief  of  men, 
and  once  at  their  faith  (Ma.  viii.  10;  Lu.  vii.  9)."  Cox.  teaching,  His  miracu- 
lous words  were  not  hindered. 

Unbelief  a  iconder — {ver.  6).  "He  marvelled,"  etc.,  because  unbelief  is: — I. 
Irrational:  1.  Unlimited  and  perfect  knowledge  belongs  to  God  alone;  2.  Absolute 
uncertainty  and  doubt  can  be  attributed  to  no  intelligence  whatever.  Faith  is  a 
necessary  condition  in  the  spiritual  life  and  prayers  of  all  finite  intelligences.  II.  It 
is  inconsistent:  1.  We  are  constantly  exercising  faith  in  inferior  matters;  2.  The  evi- 
dence of  the  Gospel  is  of  the  highest  and  most  satisfactory  kind.  HI.  It  is  crim- 
inal: 1.  If  it  is  the  result  of  non-examination  of  evidence,  there  is  sin  of  neglect;  2. 
If  he  has  examined,  and  still  does  not  believe,  there  must  be  mental  inaptitude  or 
moral  resistance.     Homilist. 

Distinguished  men  of  lowly  birth. — Euripides  was  the  son  of  a  fruiterer,  Virgil 
of  a  baker,  Horace  of  a  freed  slave,  Anayot  of  a  currier,  Voiture  of  a  tax-gatherer, 
Lamothe  of  a  hatter,  Sixtus  the  Fifth  of  a  swineherd,  Fletcher  of  a  chandler,  Mas- 
sillon  of  a  turner,  Tamerlane  of  a  shepherd,  Greinault  of  a  journeyman  baker,  Rol- 
lin  of  a  herdsman,  Moliere  of  an  upholsterer,  J.  J.  Rousseau  of  a  watchmaker.  Sir 
Samuel  Romilly  of  a  goldsmith,  Ben  Jonson  of  a  mason,  Shakespeare  of  a  butcher, 
Sir  Thomas  Lawrence  of  a  custom-house  officer,  Collins  of  a  hatter.  Gray  of  a  no- 
tary, Beattie  of  a  farmer,  Sir  Edward  Sugden  of  a  barber,  Thomas  Moore  of  a  grocer, 
Rembrandt  of  a  miller. 


Jesus  retttms 
to  Na9;areth 

He  Is  rejected 

Ma.  xiil.  54—58; 
c/.  Lu.  iv.  16—21. 
a  "  He  who  teach- 
es not  his  son  a 
trade,  teaches 
him  to  be  a 
thief.  "  Jewish 
Prov. 

"In  a  country  vil- 
lage like  Naza- 
reth a  carpenter 
would  be  busied 
mainly  with  work 
of  no  great  mag- 
nitude —  s  o  m  e  - 
what  with  the 
construction  o  f 
houses,  but  quite 
as  much  with  the 
making  of  house- 
hold implements 
and  utensils. 
Not  unlikely,  the 
bushelandlamp- 
stand  and  the 
couch  and  the 
plough  of  which 
He  spoke  had 
been  fashioned 
by  His  hands, 
and  perhaps  to 
His  thoughts 
they  had  sug- 
gested while  He 
was  working, 
some  of  the  illus- 
trative uses  that 
He  made  of 
them."   Clarke. 


the  power  of 
unbelief 

6  Lu.  iv.  24—30. 
c  Ma.  xiii.  58. 
"Faith  is  requi- 
site to  some  ex- 
ercise of   Divine 
power . "    Godwin. 

"  I  would  rather 
dwell  in  the  dim 
fog  of  supersti- 
tion than  in  air 
rarefied  to  noth- 
ing by  the  air- 
pump  of  unbe- 
lief, in  which  the 
panting  breast 
expires,  vainly 
and  convulsively 
gasping  for 
breath."  Richter, 

"There  never 
was  found  in  any 
age  of  the  world, 
either  philoso- 
pher or  sect,  or 
law  or  discipline, 
which  did  so 
highly  exalt  the 
public  good  as 
the  Christian 
faith."  Bacon. 


216 


HARK. 


Chap.  vi.  7— lb. 


third  circuit 
in  Galilee 

the  Apostles 
sent  forth 

Ma.  ix.  35—38;  x. 
1—42;  xl.  1 ;  Lu. 
Ix.  1—6. 

'  ■  Learn  the  good 
ot  companion- 
ship in  Christian 
service,  which 
solaces  and 
checks  excessive 
individuality 
and  makes  men 
brave.  One  and 
one  is  more  than 
two  for  each  man 
is  more  than 
himself  by  the 
companion- 
ship."  Horn.  Com. 
a  Ma.  X.  9 ;  cf. 
Lu.  ix.  3 ;  also 
see  Lu.  xxii.  35. 
b  Ep.  vl.  15. 
"The  messen- 
gers and  pil- 
grims of  Christ 
not  without 
need,  but  with- 
out  careful 
need." 

their  recep- 
tion 

c  Ac.  xlil.  51; 
xviii.  6. 

d  Ko.  ii.  r2— 16; 
He.  X.  31. 

the  Apostles 
go  forth 
preaching 
and  healing 

"  And  from  this 
point,  you  will 
notice,  in  the 
Gospel  the  Lord 
sets  Himself  de- 
liberately and 
constantly  to 
train  these 
twelve,  to  pre- 
pare them  to  ap- 
prehend  the 
things  which  the 
men  of  Nazareth 
regarded  as  a 
s  cand al.  He 
sees  that  they 
will  best  appre- 
hend Him  by  try- 
ing to  do  His 
work,  and  by 
seeking  to  exer- 
cise His  powers." 
Horton. 

Herod  hears 
of Jesus 
Ma.    xlv.   1—13  ; 
Lu.  ix.  7—9. 
"He  is  the  Ahab 
of  the  New  Test- 
ament, and  It  la 
a  curious  coinci- 
dence that   ho 
should   have    to 
do  with  its  Eli- 
jah." 

e  Ma.  XV 1.  14; 
Mk.  vlli.  28;  Jo. 
1.21. 


y g.  twelve,  having  been  some  time  with  Jesus  as  atteudants  and  scholars, 

are  now  sent  forth  as  probationers  on  a  testing  and  limited  mission,  two  .  . 
two,  ea.  the  complement  of  the  other.  For  company,  counsel,  mutual  help.  (These 
couplns  being  pointed  out  by  Ma.)  nothing,  "  There  was  no  departure  from  the 
simple  manners  of  the  country  in  this.  At  this  day  the  farmer  sets  out  on  an  excur- 
sion, quite  as  extensive,  without  a  para  in  his  purse,  and  a  modern  Moslem  prophet 
of  Tarshisha  thus  sends  forth  his  apostles  over  this  identical  region."  Thomson. 
staff,  not  an  emblem  of  authorit}',  but  of  their  pilgrim  mission,  money  (see  Gk. 
and  cf.  Ma.  and  Lu.),  the  word  sig.  piece  of  brass  money  worth  less  than  a  farthing." 
shod  *    .     .     sandals,  with  the  staff,  marks  of  travellers. 

Tlie  mission  of  the  Apostles  by  two  and  two,  in  its  significance  foi-  the  Church. — 
"I.  As  to  ecclesiastical  office.  II.  As  to  the  people.  The  blessing  of  the  mutual 
help  of  laborers  in  the  kingdom  of  God.  Tlie  embarrassments,  dangers,  and  dis- 
graces which  so  often  follow  a  too  early  isolation  in  office,  and  in  the  religious  life 
generally."    Lange. 

ID,  II.  {see  notes  on  Ma.  x.  11 — 13.)  place,  city  or  village,  house,  having 
first  inquired  as  to  worthiness  of  occupant  (Ma.),  shake  .  .  feet,''  "A  sym- 
bolic act  of  renunciation  such  as  Jews  were  accustomed  to  perform  on  crossing  the 
border  in  returning  from  a  Gentile  country  into  their  own."  Clarke,  tolerable, 
rejection  of  Gospela  greater  sin  than  even  the  violation  of  the  law.'' 

'' Apostolic  labors  and  their  reception. — I.  Christ's  ministers  receive  from  Him 
power  tor  their  appointed  work.  II.  "Wlien  called  to  high  service,  they  need  not  care 
for  common  wants.  III.  The  rejection  of  the  greatest  good  leads  to  the  greatest  ill." 
Godwin. 

"  Tliere  abide.'' — "When  a  stranger  arrives  in  a  village  or  an  encampment,  the 
nei.o-hbors,  one  after  another,  must  invite  him  to  eat  with  them.  There  is  a  strict 
etiquette  about  it,  involving  much  ostentation  and  hypocrisj- ;  and  a  failure  in  the 
due  observance  of  this  system  of  hospitality  is  violently  resented,  and  often  leads  to 
alienation  and  feuds  among  neighbors.  The  Evangelists  .  .  were  sent,  not  to  be 
honored  and  feasted,  but  to  call  men  to  repentance.  They  were,  therefore,  first  to 
seek  a  becoming  habitation  to  lodge  in,  and  there  abide  until  their  work  in  that  city 
was  accomplished."     Tlie  Land  and  the  Book. 

la,  13.  preached,  preaching  an  important  part,  yet  only  one  part,  of  their 
work. '  repent,  '•  their  whole  preaching  had  for  its  end  the  awakening  of  penitence, 
and  change  of  mind."  cast  out,  etc.]  the  other  part  of  their  work,  anointed, 
"a symbolical  medium  of  the  miraculous  work."  "Its  symbolical  use,  on  sacred 
and  festive  occas.,  was  com.  and  understood  by  all."  "  It  was  not  applied  as  a  uat. 
means  of  cure."  "A  visible  token  of  spiritual  grace,  by  wh.  the  healing  was  de- 
clared to  proceed  fr.  the  secret  power  of  God;  as,  under  the  law,  o?^  was  used  to 
represent  the  grace  of  the  Spirit."  Calvin.  "  The  absurdity  of  attempting  to  make 
this  a  perpetual  ordinance  in  the  Church  appears  fr.  the  fact,  that  the  gift  of  healing 
was  not  given  as  a  perpetual  grant,  nor  the  Apostolic  order  as  perpetual — but  both 
for  the  temporal  purpose  of  founding  the  Gospel  Church."    Jacobus. 

Repentance. — I.  Explain  the  nature  of  true  repentance — 1.  Genuine  sorrow  for 
sin;  2.  Unreserved  and  ingenuous  confession;  3.  A  purpose  to  walk  in  newness  of 
life.  II.  Point  out  its  indispensable  necessity — 1.  All  have  sinned;  2.  Express 
commands  of  God;  3.  Awful  threatening  against  the  finally  impenitent.  III.  Con- 
sider the  motives  and  encouragement  wh.  incite  thereto — 1.  The  call  of  ihQ  Gospel 
is  encouraging ;  2.  Special  promises  to  such;  3.  Scripture  examples;  4.  Unspeak- 
able happiness  awaiting  true  penitent  in  the  future.     David  Black. 

14 — 16.  Herod,  tetrarch,  (Ma.,  Lu.).  "  Lu.  calls  him  aft.  man.  of  Rom.  a 
tetrarch ; Mk.  aft.  man.  of  Jews,  a  king."  "His  reign  covered  almost  the  whole  life- 
time of  our  Lord,  and  continued  beyond  it,  extending  from  b.c.  4  to  a.d.  39." 
heard,  the  fame  of  the  carpenter  reached  the  palace.  John  .  .  Baptist, 
others  also  said  this  (Lu.);  guilt  had  alarmed  his  conscience  with  superstitious  fear. 
mighty  works,  he  sees  that  his  works  are  supernatural.  May  not  such  a  con- 
science have  apprehended  danger  fr.  the  risen  Jolm.  others  .  .  said,'  all 
agreed  that  he  was  some  great  one.  Herod  heard,  that  others  besides  himself 
thought  this  was  John,  whom  I,  he  evidently  conn,  the  re-appearance  of  John 
with  retribution.  "A  snatch  of  Herod's  theology  and  philosophy.  He  knew  th. 
John  wrought  no  miracles  when  alive,  but  he  thot.  death  had  put  him  into  counec. 
w.  the  unseen  world,  and  enabled  him  to  wield  its  powers."     Vincent. 


Chap.  vl.  17—25. 


MARK. 


21 T 


The  retributive  power  of  conscience. — The  Earl  of  Breadalbane  planned  the 
massacre  of  Glencoe,  and  carried  it  into  execution  in  the  most  cruel  and  dastardly 
manner.  Macaula.y,  speaking  of  the  effects  produced  upon  the  minds  of  the  guilty 
perpetrators  of  this  atrocious  deed,  says  that  "Breadalbane,  hardened  as  he  was, 
felt  the  stings  of  conscience  or  the  dread  of  retribution.  He  did  his  best  to 
assume  an  air  of  unconcern.  He  made  his  appearance  in  the  most  fashionable 
coffee-house  at  Edinburgh,  and  talked  loudly  and  self-complaceutly  about  the  im- 
portant services  in  which  he  had  been  engaged  among  the  mountains.  Some  of  his 
soldiers,  however,  who  observed  him  closely,  v/hispered  that  all  this  bravery  was 
put  on.  He  was  not  the  man  tliat  he  had  been  before  that  night.  The  form  of  his 
countenance  was  changed.  In  all  places,  at  all  hours,  whether  he  waked  or  slept, 
Olencoe  was  forever  before  him." 

17 — 30.  sent  fortli  {see  notes  on  Ma.  xiv.  1 — 10).  Herodias,  "grand-dau. 
of  the  first  Herod,  and  sister  of  H.  Agrippa;  she  had  mar.  one  uncle,  and  was 
divorced  to  marry  another,  who  divorced  his  wife  for  her  sake."  John  .  . 
Herod,  "The  poor  preacher  of  the  v>ilderness,  like  another  Elijah  or  Nathan,  the 
only  man  honest  and  brave  enough  to  reprove  sin  in  high  places."  quarrel,  or  in- 
ward grudge,  killed,  "The  word  in  the  original  is  much  stronger  and  denotes 
that  she  had  a  settled  wish  to  kill  him.  Some  Versions  read  '  she  sought^  or  '■kejjt 
seeking''  means  to  kill  him."  C'am.  B.  could  not,  happily  much  of  human 
hatred  is  effectually  chained  by  Providence.  Yet  the  ingenuity  of  her  hate 
triumphed  over  the  hindrance,  feared,  superstitious  fear.  A  common  thing  for 
guilt  to  stand  in  awe  of  goodness,  observed,  kept,  or  saved  fr.  Herodias'  rage. 
heard  him,  where  ?  Stealthy  interviews  in  prison,  did  .  .  things,  better, 
"  he  was  much  perplexed;  and  he,"  etc.  heard  .  .  gladly,"  heard  and  did 
not.     A  mere  complimentary  hearei". 

A  strange  court  2}feac7ier. — ^I.  Wliy  kept? — 1.  Appearance's  sake;  2.  Popu- 
larity; people  thought  John  a  prophet;  Herod  had  regard  for  public  opinion;  3. 
Superstition.  H.  Where  lodged? — In  prison:  1.  Convenience  of  access;  2.  Esp. 
bee.  of  rage  of  Herodias ;  3.  This  a  compromise  partly  to  please  her,  partly  to  save 
himself.  III.  When  heard? — 1.  At  secret  times;  2.  In  the  dungeon,  etc.;  3. 
Picture  these  stolen  interviews;  the  stern  preacher;  the  trembling  king. 

Necessity  for  reproof. — There  was  a  foolish  law  among  the  Lacedtemonians, 
that  none  should  tell  his  neighbor  any  ill  news  befallen  him ;  but  every  one  should 
be  left  to  find  it  out  for  himself.  There  ai"e  many  that  would  be  glad  if  there  were 
a  law  that  would  tie  up  ministers'  mouths  from  scaring  them  with  their  sins.  Most 
are  more  careful  to  run  from  the  discourse  of  their  misery  than  to  get  out  of  the 
danger  of  it;  are  more  offended  with  the  talk  of  hell  than  troubled  for  that  sin- 
ful state  that  shall  bring  them  thither.  But,  alas  !  when,  then,  shall  ministers  have 
a  fitting  time  to  tell  sinners  of  their  danger,  if  not  now  ?  Hereafter  there  remain 
no  more  offices  of  love  to  be  done  for  them.  Hell  is  a  pest-house;  there  cannot  be 
written  so  much  on  the  door  of  it  as,  "  Lord,  have  mercy  on  them  that  are  in  it." 
H.  Smith. 

21 — 25.  convenient,  would  that  men  could  as  easily  find  a  convenient  day 
for  repentance  as  for  sin  and  folly,  birthday,  a  day  that  should  be  esp.  marked 
by  repentance  for  sin,  and  thankfulness  for  mercy,  lords,  nobles,  captains,  mili- 
tary men.  estates,  nien  of  high  station  ov  standing,  ask,  etc.,  ^rat  a,  promise. 
sware,  then  a  solemn  oath,  went  forth,  as  if  to  consider  v/hat  her  request 
should  be.  head  «  .  Baptist,  worth  to  her  more  than  half  the  kingdom, 
since,  obtaining  it,  she  would  continue  to  share  the  ivhole,  besides  gratifying  her 
revenge  and  allaying  her  fear.*  by  .  .  by,  6e«er,  "forthwith."  This  was  the 
meaning  of  "by  and  by "  when  our  translation  was  made. 

Rash  promises. — I.  Be  not  too  ready  to  make  promises  under  any  circumstances ; 

II.  Extreme  folly  to  promise,  and  with  an  oath,  to  carry  out  the  whim  of  another; 

III.  Height  of  folly  to  make  such  a  promise  while  in  ignorance  of  what  that  whim 
may  be  (see  homiletic  note  on  Mk.  x.  35—37);  IV.  If  beguiled  into  making  a  rash 
vow,  it  may  be  less  wrong  to  break  than  to  keep  it. 

A  father's  opinion  of  dancing. — A  young  lady  having  requested  her  pious  father 
to  permit  her  to  learn  to  dance,  he  replied,  "  No,  my  child,  I  cannot  consent  to  com- 
ply with  a  request  which  may  subject  me  to  your  censures  at  some  future  period." 
"  No,  father,  I  never  will  censure  jou  for  complying  with  my  request."  "Nor  can  I 
consent,"  replied  the  father,  "to  give  you  an  opportunity.     If  you  learn,  I  have  no 


"Conscience  Is  a 
clock  which  in 
one  man  strikes 
aloud,  and  gives 
warning;  in  an- 
other, the  hand 
points  silently  to 
the  figure,  but 
strikes  not; 
meantime  hours 
pass  away,  and 
death  hastens, 
and  after  death 
comes  judg- 
ment."  Bishop 
Taylor. 

John's  im- 
prisontnent 

the  cause  of  it 

a  Ez.xxxlii. 31,32; 
Jo.  V.  35. 
"The  servants  of 
the  Lord  should 
be  as  bold  for 
their  master  as 
the  devil's  ser- 
vants are  for 
theirs."  Countess 
of  Warwick. 

I  have  always  no- 
ticed that  people 
who  live  in  the 
practice  of  vice 
think  the  ser- 
vants of  God 
ought  not  to  al- 
lude to  things  so 
coarse.  We  are 
allowed  to  de- 
nounce the  sins 
of  the  man-in- 
the-m  o  o  n  and 
the  vices  of  sav- 
ages in  the  mid- 
dle of  Africa;  but 
as  to  the  evei-y- 
day  vices  of  this 
city  of  London,  if 
we  put  our  finger 
upon  them  in 
God's  name,  then 
straightway 
some  one  cries, 
"It  is  indelicate 
to  allude  to  these 
thijigs."  Spur- 
geon. 

Herod's  birth- 
day and  vow 

Supper,  the 
drinking  feast. 
A.  S.  supan;  Ice. 
supa  ;  Ger.  sau- 
fen,  to  drink  ;  fr. 
the  sound. 

"  Heaven  has  no 
rage  like  love 
to  ha  tred 
turned ; 

Nor  hell  a  fury 
like  a  woman 
scorned." 

Congreve. 

b  "Herodias  was 
instigated  partly 
by  revenge,  but 
partly  by  fear, 
that  her  present 


218 


husband  might 
In  consequenceof 
the  exhortationa 
of  the  Baptist  re- 
pent ol  his  evil, 
and  separate  Ir. 
her."    Beda. 

John  is  be- 
headed and 
buried 

a  Meyer;  cf.  Se- 
neca de  Ira  1.  16. 
b  Ant.  xviil.  5,  1, 
2  ;  cf.  Michaelis  i. 
51 ;  see  also  Dr. 
Marsh's  Lectures 
V.  78—82,  and 
Bible  Lore  200. 
c  Jacolius.  See 
Stanley's  Sin.  and 
Pal. 

"At a  stroke,  his 
best  followers 
were  naturally 
transferred  to  Je- 
sus, Whose  way 
he  had  prepared. 
Rightly,  there- 
fore, has  St. 
Mark  placed  the 
narrative  at  this 
juncture,  and 
very  significant- 
ly does  St.  Mat- 
thew relate  that 
his  disciples, 
when  they  had 
buriedhim.came 
and  told  Jesus." 
Horlcm. 

•'  There  was  a 
custom  which 
seems  to  come 
from  undefiled 
Christianity,  to 
bury  the  remains 
o  f  saints,  espe- 
cially martyrs, 
under  those 
stones  upon 
which  the  Eu- 
charist was  cele- 
brated." Thorn- 
dike. 

return  of 
the  apostles 

Ma.   xiv.  13—21; 
Lu.   Ix.   10—17; 
Jo.  vl.  1—14. 
d  Ma.  xiv.  13,  14; 
Lu.  Ix.  10. 

popular  en- 
thusiasm 

e  Job  xxlil.  12. 
"The  distance 
from  Capernaum 
to  the  vicinity  of 
Bethsaida  would 
not  be  more  than 
six  or  eight 
miles,  and  could 
be  traversed  on 
foot  about  as 
tulckly  as  by 
boat ;  if  the  boat 
■was  in  no  haste, 
more  quickly." 
<Uarke. 


MARK. 


Chap.  vi.  26—36. 


doubt  but  you  will  excel;  and  when  you  leave  school  you  may  then  want  to  go  into 
company  to  exhibit  your  skill.  If  I  then  object  to  let  you,  as  I  most  likely  should, 
you  would  very  naturally  reply,  '  Why,  father,  did  you  first  permit  me  to  learn,  if  I 
am  not  permitted  to  practice  ? '  "  This  reply  convinced  her  that  her  father  acted 
wisely,  though  he  opposed  her  inclination.  She  has  now  become  a  parent,  has  often 
mentioned  this  occurrence  as  having  had  a  powerful  influence  over  her  mind,  in  the 
days  of  her  juvenile  vanity,  and  has  incorporated  this  maxim  into  her  system  of  do- 
mestic econbmy — Never  to  comply  with  a  request  which  may  subject  her  to  any  future 
reflections  from  her  children. 

26 — 29.  executioner,  seeGk.  word,  sig.  a  soldier  of  the  guard.  "To  them 
was  committed  the  execution  of  cap.  sentences.""  "The  use  of  a  military  term, 
compared  with  Lu.  iii.  14,  is  in  accordance  with  the  fact  that  Herod  was  at  this  time 
making  war  on  Aretas."  How  such  an  oflicer  was  sent  is  fully  explained  by  Jose- 
phus.*  tomb,  "at  Samaria,  in  a  crypt  of  a  ruined  church,  the  degraded  people 
pretended  to  show  us  the  tomb  of  John  the  Baptist."'^ 

Lessons  taught  by  the  events  of  Herod^s  birthday. — I.  Depravity  of  human  na- 
ture— wickedness  of  even  a  girl,  one  of  the  gentler  sex;  II.  Frolicsome  companies 
lead  to  rash  promises  and  deeds;  III.  What  begins  with  sport  may  end  in  crime;  IV. 
Revenge  prompts  to  violence;  V.  False  honor  may  lead  to  bloody  murder;  VI.  Con- 
science will  torment  the  sinner  in  this  life;  VII.  The  faithful  minister  may  expect  to 
suffer  fr.  the  debased  and  vile — this,  exemplified  and  proved  in  all  ages. 

A  noble  revenge. — A  young  girl  in  South  Africa  was  seized  in  a  wood  by  a  savage 
enemy  of  her  father's,  who  cut  off  both  her  hands,  and  then  sent  her,  bleeding,  home. 
Many  years  passed:  the  poor  girl  recovered  from  her  wounds.  One  day,  there  came 
to  her  father's  door  a  poor  man  who  asked  for  alms.  The  girl  knew  him  at  once  as 
the  cruel  man  that  had  cut  ofl'  her  hands.  She  went  into  the  hut,  ordered  a  servant 
to  take  him  bread  and  milk,  as  much  as  he  could  eat;  and  sat  down  and  watched 
him.  When  he  had  done,  she  dropped  the  covering  that  had  hid  her  handless  wrists 
from  view,  and,  holding  them  up  before  him,  uttered  a  sentence  meaning,  "I  have 
had  my  revenge  !  "^ — the  very  sentence  he  had  uttered  when  he  so  cruelly  maimed  her. 
The  man  was  overwhelmed.     The  secret  was,  the  girl  had  become  a  Christian. 

30 — 32.  (See  parallels  in  Ma.,  Lu.,  Jo.)  The  Apostles,  now  first  called  by  that 
name,  because  now  first  these  "  Messengers  "  had  carried  the  message  of  their  Lord, 
returned  and  told  Him  all.  gathered,  the  place  and  time  of  this  meeting  having 
prob.  been  previously  app.  unto  Jesus,  so  all  teachers  whom  He  sends  will 
presently  return  to  Him,  and  for  the  same  purpose,  told  .  .  all,  happy  the 
returning  one  who  can  cheerfully  tell  all,  who  would  conceal  nothing  even  if  he 
could,  done  .  .  taught,  spreading  their  mission  bef.  Him,  for  correction, 
reproof,  commendation,  he  .  .  them,  seeing  their  weariness  and  need  of 
further  instruction,  desert  place,''  away  fr.  haunts  of  men  and  highway  of  travel. 
awhile,  only  awhile,  and  that  these  temporarily  suspended  labors  might  be  more 
vigorously  renewed,  coming  .  .  going,  for  the  Passo.  was  approaching  (Jo.). 
by  ship,  crossing  the  sea  to  E.  side. 

Acknowledging  our  stewardship. — A  beggar  upon  the  way  asked  something  of 
an  honorable  lady.  She  gave  him  sixpence,  saying,  "  This  is  more  than  ever  God 
gave  me."  "0  madam  !"  says  the  beggar,  "madam  !  you  have  abundance,  and 
God  hath  given  all  that  you  have :  say  not  so,  good  madam."  "Well,"  said  she, 
"I  speak  the  truth;  for  God  hath  not  given,  but  lent  unto  me  what  I  have,  that 
I  may  bestow  it  upon  such  as  thou  art."     Spence. 

33 — 36.  saw  .  .  departing,  and  judged  their  destination  fr.  the  direc- 
tion of  the  ship,  ran  .  .  outwent,  hurrying  round  the  head  of  the  lake. 
came  out,  of  the  ship,  moved  .  .  compassion,  and  at  once  passed  by 
the  i)urpose  of  this  private  voyage,  sheep  .  .  shepherd,  mental  and  religious 
wanderers  without  a  guide  to  lead  and  feed,  teach,  as  result  of  His  compassion. 
disciples,  who  had  learned  to  be  content  with  Jesus,  though  in  a  desert  place. 
time  .  .  passed,  for  work  and  teaching,  send  .  .  away,  though 
hungry,  they  would  not  go  unless  they  were  sent;  spiritual  desire  rendered  them 
oblivious  of  bodily  hunger.* 

The  mtdtitude  fed. — (Part  I.)  "We  have  now  reached  that  remarkable  miracle 
which  alone  is  related  by  all  the  four  Evangelists."  General  reflections  on  this 
miracle:  1.  It  displays  the  gracious  and  benevolent  sentiments  of  the  Redeemer's 


Chap.  vi.  37—44. 


MARK. 


heart;  2.  This  miraculous  bread  ought  to  be  regarded  as  significant  of  the  higher 
blessing — Christ,  the  true  bread — not  to  have,  or  not  to  eat  is  eternal  death ;  3.  The 
scene  must  have  presented  a  strange  and  singular  spectacle  (comp.  the  parallels) ; 
4.  There  must  certainly  have  been  exercised  a  wonderful  control  to  reduce  so  vast  a 
company  into  perfect  order;  5.  We  may  also  admire  the  dispositions  of  the  people. 
Preachers'  Portfolio. 

The  compassion  of  Christ. — "It  is  just  here  that  one  of  the  most  beautiful  traits 
of  Jesus  is  made  manifest.  Frustrated  of  rest,  confronted  on  that  lonely  spot  by  a 
crowd  as  great  as  that  on  the  shore  of  Capernaum,  He  does  not  allow  Himself  any 
irritation  or  the  slightest  trace  of  impatience.  His  great  heart  is  immediately  moved 
with  compassion.  He  is  to  His  own  fancy  a  Shepherd  who  has  found  a  number  of 
His  hungering  sheep  in  the  wilderness,  and  He  is  all  at  their  disposal,  to  feed  and  to 
tend,  to  teach  and  to  help  them.  I  venture  to  think  when  you  come  to  reflect  what 
this  means  you  will  see  that  from  the  human  side  He  could  not  have  given  to  His 
disciples  a  more  perfect  example  of  what  is  meant  by  self-sacrifice.  Cartoons  of 
St.  Mark. 

-jy — 40.  300  petinywortli,  =  to  ab.  30  dollars ;  this  sum  Philip  said  was 
insufficient,  go  .  .  see,  this  for  their  instruction ;  that  they  and  the  rest  might 
presently  perceive  the  reality  and  greatness  of  the  miracle,  companies  (see  Gk. 
symposia  symposia.  "  The  distributive  repetitions  of  these  words  are  Hebraisms  "), 
arrangement  to  avoid  hurry  and  confusion,  and  for  convenience  of  distribution. 
grass,  "  Mark  alone  calls  it  green  grass — a  part,  again,  of  the  pictorial  memory 
of  the  scene.  The  word  corresponds,  too,  to  the  season,  the  passover-time,  in 
spring."  ranks  (see  Gk.  as  ahox q  prasiai  prasiai),  lit.,  square  plots,  like  garden 
beds.  "  The  description  of  the  sitting  down  is  peculiar  to  Mark,  and  is  unlike  any- 
thing else  in  the  New  Testament." 

The  multitude  fed. — (Part  II.)  Particular  principles  here  illustrated:  1.  The 
people  ill.  the  truth  of  the  words  "seek first  kingdom  of  God,"  etc.;  2.  They  ill.  the 
life  of  faith  on  the  Son  of  God— chey  see  no  means,  but  expect  and  wait;  3.  The 
blessing  of  Christ  can  make  a  little  of  this  world's  good  go  a  great  way,  and  be  suf- 
ficient, not  indeed  for  a  worldly  mind,  but  for  one  whose  heart  is  set  upon  the  k.  of 
heaven;  4.  Our  Lord  is  "all  in  all"  to  His  people — they  "need  not  depart"  for 
anything;  5.  Meat  "is  sanctified  by  "Word  of  God  and  prayer;"  6.  "There  is  that 
scattereth  and  yet  increaseth."    Preachers'  Portf. 

Christ's  ability  to  do  much  with  little. — "It  is  true  that  we  have  but  our  five 
coarse  barley  loaves  and  two  small  fishes ;  in  themselves  they  are  useless.  Well, 
then,  let  us  give  them  to  Christ.  He  can  multiply  them,  and  can  make  them  more 
than  enough  to  feed  the  five  thousand.  A  grain  of  mustard  seed — can  anything  be 
smaller  ?  Well,  but  when  Zinzendorf  was  a  boy  at  school  he  founded  amongst  his 
schoolfellows  a  little  guild  which  he  called  the  "  Order  of  the  Grain  of  Mustard 
Seed,"  and  thereafter  that  seedling  grew  into  the  great  tree  of  the  Moravian  Brother- 
hood whose  boughs  were  a  blessing  to  the  world.  The  widow's  mite!  When  they 
laughed  at  St.  Theresa  when  she  wanted  to  build  a  great  orphanage,  and  had  but 
three  shillings  to  begin  with,  she  answered,  '  With  three  shillings  Theresa  can  do 
nothing;  but  with  God  and  her  three  shillings  there  is  nothing  which  Theresa  can- 
not do.'  Is  there  a  grander,  nobler  enterprise  than  missions?  The  mission  of  Eng- 
land to  India  was  started  by  a  humble,  itinerant  shoemaker,  William  Carey.  These 
men  brought  to  Christ  their  humble  eflbrts,  their  five  loaves,  and  in  His  hand  they 
multiplied  exceedingly."    Farrar. 

41 — 44.  heaven,  the  throne  of  power  and  grace ;  source  of  all  good.  Directing 
the  thoughts  of  all  to  Him  who  gives  every  good,  and  every  perfect  gift;  to  God,  in 
whom  we  live  and  move,  and  have  our  being,  blessed,"  invoking  and  pronounc- 
ing a  benediction,  brake  and  gave,  Farrar  remarks  that  the  multiplication  evi- 
dently took  place  in  Christ's  hands  between  the  breaking  and  the  giving,  among 
.  .  all,  giving  to  ea.  Apostle  a  small  portion  to  hand  round.  Conceive  the  won- 
der of  each  as  he  found  that  what  he  offered  was  not  sensibly  diminished  by  the 
quantity  that  ea.  hungry  man  received,  filled,  not  only  with  food,  but  with  wonder 
and  thankfulness,  twelve  .  .  full,  more  than  twelve  times  the  original 
quantity,  fragments,  they  were  not  to  be  wasteful  bee.  the  Lord  was  bountiful. 
5,000,  " besides  women  and  children"  (Ma.)  prob.  as  many  more. 

The  divine  lesson  of  economy. — Such  economy,  plainly  unnecessary  for  Jesus. 
Intended  as  a  lesson  for  us.    We  have  nothing  to  waste :    I.  Bee.  all  we  have,  is  in 


219 


"  Never  did  any 
soul  do  good,  but 
it  came  readier 
to  do  the  same 
again,  with  more 
enjoyment. 
Never  was  love 
or  gratitude,  or 
bounty  practis- 
ed, but  with  in- 
creasing joy,  wh. 
made  the  prac- 
tiser  still  more 
In  love  with  the 
felt  act."  Shaftes- 
bury. 

five  loaves 
and  two 
fishes 

Ma.  xlv.  15—21; 
Lu.  Ix.  10—17 ;  Jo. 
vi.  1— U. 

"The  change  of 
word  from  the 
general  symposia, 
"company,"  to 
the  purely  de- 
scriptive prasiai, 
"  garden  -  beds," 
shows  how  the 
scene  arose  pic- 
torially  in  the 
memory  of  the 
narrator,  and  he 
again  saw  the 
people  arranged 
in  squares  and 
looking.  In  their 
var i-color e  d 
clothing,  like 
flower-  beds  on 
the  grass. ' 
Clarke. 

"The  words, 
'  Give  ye  them  to 
eat, 'may  serve  as 
an  eternal  re- 
buke to  the  help- 
lessness of  the 
Church,  face  to 
face  with  a  star- 
ving world,  and 
regarding  her 
own  scanty  re- 
sources with  dis- 
may. And  her 
Master  is  ever 
bidding  her  be- 
lieve that  the  few 
loaves  and  fishes, 
in  her  hand,  if 
blessed  and  dis- 
tributed by  Him, 
will  satisfy  the 
famine  of  man- 
kind." HorUm. 

a  IS.  Ix.  13;  Ma. 
xxvi.26;  Lu.xxiv. 
30;  1  Ti.  iv.  4,  5. 
"Thanksgiving 
is  good,  thanks- 
living  is  better." 
P.  Henry. 

"Economy  is  of 
itself  a  great  rev- 
enue."   Cicero. 

'•  Piety  and  faith 
never  die  of  hun- 
ger." Hedinger, 


220 


"I  had  rather 
see  my  courtiers 
laugh  at  my  av- 
arice, than  ray 
people  weep  at 
my  e  X  t  r  a  V  a- 
g  a  n  c  e."    Louis 

A-n. 

"Thankfulness, 
or  a  fulness  of 
thanks,  is  the  out- 
ward expression 
of  a  grateful  feel- 
ing."    G.  Crabb. 

disciples  sent 
to  Bethsaida 

Jesus  goes  to 
a  mountain 

Ma.  xiv.  22—36. 
Julias,  so  Beth- 
saida was  called 
by  Philip  the 
Tetrarch  (Lu. 
iii.  1),  after  the 
dau.  of  Augustus 
Cajsar,  when  he 
had  converted 
the  fishing  vil- 
lage into  a  hand- 
some city.  Its 
site  is  now  mark- 
ed by  a  mound 
called  by  the  na- 
tives et-Tell.  See 
Robinson,  Bib.  Res. 
Iii.  301;  Land  and 
B.  37  2;  Stanley , 
Sin.  and  Pal.  cap. 
X.;  Macgregor,  Rob 
Roy  on  Jor.  327. 

"  Prayer  is  the 
wing  wherewith 
the  soul  flies  to 
heaven, and  med- 
itation the  eye 
wherewith  we 
see  God."  Am- 
brose. 

"Prayer  was 
natural  to  Jesus-, 
but  think  how 
much  more  need- 
ful is  it  to  us. 
And  yet  perhaps 
we  have  never 
taken  one  hour 
from  sleep  for 
God."     Chadivick. 

the^  toil  in 
ro-wing 

a  Lu.  Ix.  10. 

b  Lu.  xxiv.  28. 
"A brother's  suf- 
ferings  claim    a 
brother's    pity." 
Addison. 

"A  wailing.rush- 
Ing  sound,  which 
shook  the  walls 
as  though  a 
giant's  hand 
were  on  them ; 
then  a  hoarse 
roar,  as  if  the  soa 
had  risen,  then 
such  a  whirl  and 
tumult,  that  the 


MARK. 


Chap.  vi.  45—48. 


trust;  II.  Bee.  we  are  entrusted  with  no  more  than  we  should  use  for  the  Master's 
glory.  Many  illus.  of  the  use  to  wh.  fragments  may  be  put: — i.e.,  of  time,  opportu- 
nity, material  refuse.  If  not  even  material  fragments  should  be  lost,  how  important 
that  the  soul  should  be  saved. 

Grace  before  meat. — "I  came  from  my  last  voyage  before  Christmas,"  says  a 
sailor,  "  and  hastened  homo.  Being  late  when  I  arrived,  I  had  not  the  opportunity 
of  seeing  my  eldest  girl  until  the  following  day.  At  dinner-time,  when  we  had  sat 
down,  1  began  to  eat  what  was  before  me,  without  ever  thinking  of  my  lieavenly 
Father,  that  provided  my  daily  bread ;  but,  glancing  my  eye  towards  this  girl,  of 
whom  I  was  doatiugly  fond,  I  observed  her  looking  at  me  with  astonishment.  After 
a  moment's  i)ause,  she  asked  me,  in  a  solemn  and  serious  manner,  '  Fatiier,  do  you 
never  ask  a  blessing  before  eating? '  Her  mother  observed  me  looking  hard  at  her, 
and  holding  my  knife  and  fork  motionless;  it  was  not  anger — it  was  a  rush  of  con- 
viction, wliich  struck  me  like  lightning.  Apprehending  some  reproof  from  me,  and 
wishing  to  pass  it  by  in  a  trifling  way,  she  said,  '  Do  you  say  grace,  Nanny.'  My 
eyes  were  still  riveted  upon  the  child,  for  I  felt  conscious  I  liad  never  instructed  her 
to  pray,  nor  even  set  an  example,  by  praying  with  my  family  when  at  home.  The 
child,  seeing  me  waiting  for  her  to  begin,  put  her  hands  together,  and  lifting  up  her 
hands  to  heaven,  breathed  the  sweetest  prayer  I  ever  heard.  This  was  too  much 
for  me;  the  knife  and  fork  dropt  from  my  hands,  and  I  gave  vent  to  my  feelings  in 
tears." 

45,  46.  constrained,  they  would  not  otherwise  have  left  Him.  Bethsaida, 
(the  place  of  Ashing,  or  flshing-house),  the  scene  of  themir.  was  Bethsaida  {2ilt.Julias), 
on  E.  side  of  the  Lake,  sent  away,  by  sending  away  the  disc,  and  withdrawing 
Himself,  pray,  very  man  as  well  as  very  God,  He  thus  teaches  to  practise  secret 
prayer. 

Private  prayer  of  Jesus. — I.  Needful  for  Him.  Refreshing  to  His  spirit  to  with- 
draw fr.  fellowship  of  sinful  and  ignorant  men,  to  hold  communion  with  Holy  and 
All-wise  God.  II.  Much  more  needful  for  us:  1.  That  we  should  be  stimulated  by 
such  an  example;  2.  That  we  should  practically  imitate  it. 

Private  prayers. — When  the  late  Rev.  Thomas  Reader,  of  Taunton,  was  but  a  child 
of  eight  years  old,  he  felt  the  importance  of  religion,  and  could  not  be  happy  witliout 
private  prayer.  One  evening,  his  father's  house  being  full  of  company,  he  had  not  a 
convenient  place  for  his  secret  devotions;  but  unwilling  to  omit  what  he  knew  to  be 
his  duty,  he  went  into  his  father's  wool-loft  to  enjoy  the  pleasure  of  communion  with 
God.  At  first  he  felt  some  childish  fears,  on  accomit  of  his  lonely  situation;  but 
afterwards  his  mind  was  so  filled  with  God,  and  the  joys  of  religion,  that  he  forgot 
the  gloominess  of  the  place.  During  his  childhood,  a  person  being  on  a  visit  at  his 
father's,  Thomas  was  appointed  to  sleep  with  him.  After  the  gentleman  had  retired 
to  his  chamber,  the  pious  little  boy  knocked  at  the  door  requesting  him  to  let  him  go 
through  his  room  to  an  inner  closet,  which  he  used  to  frequent  for  the  exercise  of 
prayer.  The  conscience  of  the  visitor  severely  smote  him.  "What,"  thought  he,  "is 
this  little  child  so  anxious  to  obtain  a  place  for  devout  retirement,  while  I  have  never 
prayed  in  my  life?"  It  led  him  to  serious  reflections,  which,  through  the  Divine 
blessing,  were  the  happy  means  of  his  conversion;  and  he  afterwards  became  a  true 
Christian,  and  a  useful  minister  of  the  Gospel. 

47,  48.  ship,  containing  the  disc,  who  were  going  fr.  Bethsaida"  in  Gaulonitls 
to  B.  in  Galilee.  The  voyage  was  fr.  the  plain  of  Butniha  to  Khan  Minyeh.  midst 
of  .  .  sea,  as  their  positions  might  well  be  called,  they  having  rowed  ab.  "25 
or  30  furlongs"  {Jo.)  contrary,  blowing  fr.  W.  fr.  the  mt.  gorge  called  the  valley 
of  Doves  across  the  plain  of  Geunesaret  over  the  lake,  the  fourth  watch,  "the 
proper  Jewish  reckoning  recognized  only  three  watches  or  periods,  for  which  sentinels 
or  pickets  remained  on  duty.  After  the  Roman  sujiremacy  the  number  of  watches 
was  increased  to  four,  sometimes  described  by  the  terms  (1)  even,  closing  at  9  p.  m.  ; 
midnight;  cock-croxinn<j,  at  3  a.  m.  ;  morning,  at  (5  A.  m."  passed  them,''  He  would 
thus  be  the  better  seen,  as  they  sat  with  their  backs  to  the  wind. 

The  Church's  symbol. — I.  In  the  vessel;  one  crew;  united  by  one  purpose.  II. 
In  the  midst  of  the  sea;  tossed;  aiming  for  the  shore,  very  dimly  visible.  III.  In 
toilsome  labors.  All  working  and  all  Meary.  IV.  In  alarm  without  reason ;  un- 
toward appearances  and  providences.  God's  wise  plans  for  communicating  bles- 
sing. V.  On  the  coast  at  sunrise.  "So  He  bringeth  them  to  their  desired 
haven." 


Chap.  vi.  49—56, 


MARK. 


221 


Clii-isfs  presence  wit7i  His  people. — Poetry  lias  dreamt  of  angel  watchers,  and 
artists  have  depicted  them  in  golden  colors,  and  sculptors  have  carved  them  in  wood 
and  marble,  over  windows  and  door-ways,  with  a  beautiful  charm  and  fascination. 
But  it  is  all  unreal  till  faith  bethinks  herself  of  the  grand  old  words,  "The  angel 
that  delivered  me  from  all  evil ;  "  and  forthwith  the  true  angel-watcher,  the  Word, 
who  in  mysterious  ways  threw  his  "  healing  wings  "  over  patriarchs  and  prophets, 
and  who,  as  the  Incarnate  Son  of  God,  promised  to  "  be  with  us  ahvay,  even  to  the 
end  of  the  world,"  is  felt,  though  invisible,  to  be  not  far  from  any  one  of  us.  Not  a 
mere  fiction  is  that,  the  siiort  and  play  of  imagination,  like  the  lay  figure  which  the 
painter  bends  into  what  form  and  attitude  he  likes ;  but  a  Divine,  living,  and  ever 
glorious  presence,  impalpable,  but  most  real,  saying,  "Touch  me  not;"  but  saying 
also,  "It  is  I,  be  not  afraid."     Stoughton. 

49,  50.  walking  .  .  sea,"  the  laws  of  nature  being  under  His  control. 
spirit,  or  phantom  (Gk.  phantasma).  cried  out,  with  horror,  fear,  amazement. 
be    .     .     cheer,  be  comforted,  be  glad.     "It  is  I,'"  lit-,  ''I am  I." 

Christ's  reassuring  words. — "It  is  I."  Consider  them : — I.  As  imparting  instruc- 
tion: 1.  As  to  His  power;  2.  As  to  His  presence;  3.  As  to  the  groundlessness  of 
their  idea;  4.  As  to  His  sympathy;  I  will  come  even  across  a  stormy  sea  to  aid  and 
comfort  my  people  in  their  toils.  II.  As  infusing  comfort:  "  Be  of  good  cheer,  since 
it  is  I,  your  Saviour,  all  is  v.-ell."  Be  of  good  cheer:  1.  Though  weary  with  rowing; 
2.  Though  disturbed  by  youi-  fears ;  3.  Though  enshrouded  in  darkness. 

Diverse  manifestations  of  Christ. — It  often  happens  that  the  coming  of  Christ  to 
His  disciples,  for  their  relief,  is  that  which  frightens  them  most,  because  they  do  not 
know  the  extent  of  God's  wardrobe;  for  I  tliink,  that  as  a  king  might  never  wear 
the  same  garment  but  once,  in  order  to  show  his  riches  and  magnificence,  so  God 
comes  to  us  in  all  exigencies,  but  never  twice  alike.     Beecher. 

51 — 53.  went  .  .  ship,  not,  however,  bef.  Peter  had  gone  down  to  Him. 
It  is  significant,  in  view  of  Peter's  rela.  to  this  gospel,  th.  Mk.  omits  Peter's  walk  on 
the  waves  (Mt.  xiv.  28-31).  wind  ceased,"  manifestly  yielding  to  the  will  of 
Christ,  in  themselves,  "Never  had  the  disciples  been  so  impressed  by  the 
majesty  of  Christ  as  they  were  now  in  consequence  of  this  miracle.  '  They  avowed 
for  the  first  time  collectively,  what  one  of  them  had  long  since  separately  declared 
Him  to  be,  the  son  of  (rocZ.' Matt.  xiv.  33."  considered  not,  "  they  had  not  at- 
tained that  living,  self-developing  apprehension  of  spirit,  wh.  would  know  how  to 
draw  the  right  conclusions."  heart  .  .  hardened,*^  dull  of  feeling,  as  of  pei'- 
ception.     Gennesaret  {see  note  on  Ma.  xiv.  34). 

Christian  gratitude  delineated  {vv.  51,  52.)    I.  The  astonishment  here  expressed: 

1.  Of  ignorance — they  did  not  properly  know  Him,  as  the  God  of  heaven  and  earth; 

2.  Of  forgetfulness — within  a  few  hours  they  had  forgotten  one  of  His  greatest  mira- 
cles; 3.  Of  obduracj^ — heart  hardened.  II.  The  lessons  it  should  teach  us:  1.  The 
proper  measure  of  expectation — not  to  be  limited  by  difficulties;  2.  The  proper  ex- 
pression of  gratitude — faith.  Learn — 1.  If  in  trouble.  He  is  your  present  help;  2.  If 
delivered  fr.  trouble,  believe  and  remember.     Simeon. 

Christ  a  pilot. — The  voyage  of  human  life  under  any  other  head  than  Christ,  and 
under  any  other  wind  than  the  wind  of  His  Spirit,  is  sorrowful  beyond  all  exi)ression. 
Whatever  port  is  reached,  the  port  of  peace,  the  joyful  eternal  home,  cannot  be 
reached.  The  vessel  in  which  we  are  passing  over  the  sea  of  mortal  life  is  always 
driven  by  contrary  winds  until  the  Lord  embarks.  All  voyagers  who  know  the  pleas- 
antness of  having  Christ  on  board,  and  the  certainty  of  getting  safe  to  land  under 
Him,  pray  Him  with  all  their  hearts  to  abide  with  them.     J.  Pulsford. 

54 — 56.  thew  knew,  i-e.,  the  people  of  that  district,    began    .    .    was, 

not  knowing  lohere,  they  carried  about  the  sick  in  pursuit  of  Him.  touch  .  . 
garment,'  this  healing  virtue,  wholly  dependent  on  the  will  of  Christ,  imparted  to 
His  raiment,  has  been  perverted  by  the  superstitious,  in  attributing  healing  or  sa\ing 
properties  to  pretended  relics;  as  the  coat  of  our  Lord,  wh.  Papists  have  pretended 
to  show  for  miraculous  uses. 

TJie  midtitude  in  affliction. — ^I.  A  beautiful  country,  inhabited  by  a  multitude  of 
sick.  II.  A  prompt  recognition  of  a  former  Benefactor — "they  knew  Him."/  III. 
Enei'getic  exertion — "and  ran,"  etc.  IV.  An  affecting  picture  of  human  helpless- 
ness— "began  to  carry,"  etc.     V.  A  confession  that  healing  virtue  dwelt  alone  in 


A.D.  29. 

air  seemed  mad; 
and  then,  with  a 
lengthened  howl, 
the  waves  of  wind 
swept  on."    IHck- 


Jesus  walks 
on  tlie  sea 

a  Job  is.  8. 
"But  they  cried 
out  for  fear  And 
so  it  is  continu- 
ally with  God  in 
His  world,  men 
are  terrified  at 
the  presence  of 
the  supernat- 
ural, because 
they  fail  to  ap- 
prehend the  abi- 
ding presence  of 
the  supernatural 
Christ.  Only 
through  Jesus, 
only  in  His  per- 
son, has  that  un- 
known universe 
ceased  to  be 
dreadful  and 
mysterious.  Only 
when  He  Is  wel- 
comed does  the 
storm  cease  to 
rage  around  us" 
Cartoons  of  St. 
Mark, 

b  Is.  xllli.  2. 

the  land  of 
Gennesaret 

c  Ps.  xciil.  3,  4. 

d  Is.  Ixiii.  17 ;  Ep. 

i.  18. 

"  We  sail  the  sea 
of  life ;  a  calm 
one  finds. 

And  one  a  tem- 
pest; and,  the 
voyage  o'er. 

Death  is  the 
quiet  haven'of 
us  all."  Words- 
worth. 

"Every  man's 
life  lios  within 
the  present:  for 
the  past  is  spent 
and  done  with, 
and  the  future  Is 
uncertain."  An- 
toninus. 


many  mira- 
cles 

e  Ma.  Ix.  20 ;  Mk. 
V.  27,  28 ;  Ac.  xix. 
12;  Nu.  XV.  38. 
39. 

At  Treves,  in 
1844,  much  ex- 
citement was  oc- 
cas.bymirs.  said 
to  have  been 
wrought  by  a 
"Holy  Coat." 

f  Ma  ix.  35;  xi. 
'20—24;  Mk.  ill.  7 
—10. 


222 


Chap.  vH.  1—4. 


A.D.  29. 

"The  dark  In 
soul  see  in  the 
universe  their 
own  shadow ;  the 
shattered  spirit 
can  only  reflect 
external  beauty, 
in  form  as  untrue 
and  broken  as 
itself."    JBinnty. 


ceremonies 
and  tradi- 
tions 

Ma.  XV.  4—21. 
a  Phi.  ill.  5,  7;  for 
some  causes  of 
their  opposition 
see  ii.  7,  16;  iii. 
6. 

"  The  Jews  of  la- 
ter times  related 
with  Intense  ad- 
miration how  the 
Rabbi  Akiba, 
when  imprison- 
ed and  furnished 
with  only  sufli- 
cient  water  to 
maintain  life, 
preferred  to  die 
of  starvation  ra- 
ther than  eat 
without  the  prop- 
er washings." 
Bwotorf. 

b  Col.  ii.  8. 
"The  Jews  dis- 
tinguished b  e  - 
tween  the  'Writ- 
ten Law' and  the 
traditional  o  r 
'  Unwritten 
Law.'  The  Un- 
written Law  was 
said  to  have  been 
orally  delivered 
by  God  to  Moses, 
and  by  him 
orally  transmit- 
ted to  the  Elders. 
On  it  was  found- 
ed the  Talmud  or 
'doctrine,'  which 
consists  of  (1)  the 
Mishna  or  'repe- 
tition '  of  the 
Law,  (2)  the  Ge- 
mara  or  'supple- 
ment' to  it.  So 
extravagant  did 
the  veneration 
for  the  Tradi- 
tional Law  be- 
come, that  there 
was  amongst 
many  other  say- 
ings this  asser- 
tion, 'The  Law  is 
like  salt,  the 
Mishna  like  pep- 
per, the  Gemara 
like  balmy 
spice.' "  Bvxtorf. 

"Form  is  good, 
but  not  for- 
mality." 


Christ — "besought  Him,"  etc.     YI.  The  infallible  nature  of  the  remedy — "as  many 
as  touched,"  etc.     F.  Wagstaff. 

The  best  relics. — "A  Popish  preacher  in  the  Strand  was  bewailing  some  time  ago 
the  barrenness  of  the  country  in  religious  privileges.  'Some  countries,' he  said, 
'  have  the  bone  of  one  Saint,  some  the  relic  of  another,  but  here  there  is  nothing, 
no  vestige  of  the  blessed  saints.'  '  Ah  ! '  thought  a  passer-by,  'but  we  have  though; 
we  have  the  best  relics  of  the  saints  we  could  have.  We  have  the  first  promise  which 
ever  cheered  the  heart  of  man,  if  we  have  no  relic  of  the  first  man  to  whom  it  was 
given.  If  we  have  not  a  fragment  of  the  harp  of  David,  we  have  the  sweet  sounds 
that  David's  harp  gave  forth.  If  we  have  not  a  portion  of  the  thorn  which  tried  St. 
Paul,  we  have  the  comfort  which  he  received,  '  My  grace  is  suflicient  for  thee,  etc. 
"We  have  the  arrow  that  first  pierced  Him,  'Saul,  Saul,  why  persecutest  thou  me ? ' 
and  the  balm  that  healed  him,  I  am  '  Jesus.'  "    Bowes. 


CHAPTER   THE  SEVENTH. 

I,  2.  {See  notes  on  Ma.  xv.  4 — 20.)  came  .  .  certain,  certain,  doubtless 
picked  men;  came  with  a  set  purpose — i.e.,  to  watch,  and  entangle  our  Lord.  Je- 
rusalem, the  distance  sugg.  their  zeal;  the  place,  their  importance,  defiled,  lit, 
common;  i.e.,  ceremonially  unclean,  "it  is  not  to  be  understood  literally  that  they 
did  not  at  all  wash  their  hands,  but  that  they  did  not  u^ash  them  ceremonially  ac- 
cording to  their  own  practice.  And  this  was  expected  of  them  only  as  the  disciples 
of  a  religious  teacher ;  for  these  refinements  were  not  practised  by  the  class  of  peo- 
ple from  which  the  disciples  were  chiefly  drawn."  found  fault,"  this  trifle,  con- 
cerning wh.  they  found  fault,  was  a  matter  of  great  consequence  with  them.  They 
were  capable  of  no  higher  criticism. 

Superstitious  zeal. — I.  The  power  it  exerts  over  its  subjects.  Brought  these  men 
all  the  way  from  Jerusalem.  II.  The  object  on  which  it  fixed  its  eye — mere  outward 
observances;  and  those  in  the  minor  matters  of  hand-washing,  etc.  IH.  The  spirit 
which  it  manifested;  fault-finding;  condemnation  of  those  wlio differed  from  them; 
bigoted  intolerance. 

Zeal  without  knowledge. — Phaeton  took  upon  him  to  drive  the  chariot  of  the 
sun ;  but,  through  his  rashness,  set  the  world  in  combustion.  What  a  horse  is  with- 
out a  rider,  or  a  ship  without  a  rudder,  such  is  zeal  without  knowledge.  St.  Bernard 
hits  full  on  this  point.  Discretion  without  zeal  is  slow-paced,  and  zeal  without  dis- 
cretion is  strong-headed;  let,  therefore,  zeal  spur  on  discretion,  and  discretion  rein 
in  zeal.     Sjiencer. 

3,  4.  all  .  .  Jews,  Mk.  speaks  as  if  he  were  not  a  Jew.  Some  think  he 
was  a  Roman  (see  intro.).  except  .  .  oft,  lit.,  unless  they  wash  their  hands 
{rubbing  them)  with  the  fist;  i.e.,  sedulously,  carefully,  diligently,  holding,*  prac- 
tising, believing,  market,  where,  by  contact  with  meats,  etc.,  they  may,  even 
unknowingly,  have  contracted  ritual  uncleanness.  many  .  .  as,  here  follow  a 
few  examples,  pots,  sextarius,  holding  ab.  a  pint  and  a  half,  tables  (triclinia), 
couches  at  wh.  they  reclined  at  meals. 

Se7ise  and  ceremony. — "Market  .  .  wash  .  .  eat  not."  I.  The  sense  in 
the  ceremony:  1.  In  the  market,  guilt  may  have  been  contracted,  both  in  sales  and 
in  purchases  CLev.  xxv.  14 ;  Pr.  xi.  1 ;  xx.  14,  23 ;  xvi.  1 1).  2.  The  washing  of 
hands,  a  formal  confession  (1)  of  sins  having  been  committed,  or  (2)  of  the  tendency 
to  them,  and  (3)  of  need  of  spiritual  cleansing.  3.  Washing  before  eating,  because 
the  soul  should  be  cared  for  before  the  body.  II.  Ceremony  without  the  sense.  1. 
A  bodily  refreshment,  not  a  moral  benefit;  2.  A  means  of  imposition ;  or  3.  Of  self- 
deception. 

Formalism  in  the  CJiurch. — Many  churches  are  like  conservatories,  in  which  the 
members  are  like  a  flower  in  a  flower-pot:  there  it  is  in  the  flower-pot,  and  it  cannot 
get  out;  and  little  sticks  are  put  down  beside  it  to  keep  it  in  a  particular  position; 
and  every  branch  that  attempts  to  go  beyond  a  given  point  is  instantly  snipped  off 
in  order  that  the  flower  may  assume  an  ideal  shape.  And  the  members  of  many 
churches  are  like  geraniums  trained  for  show,  tied  up,  and  constrained  in  root  and 
branch  and  stem.  There  are  thousands  of  persons  in  churches  who  sit  around  in 
their  respective  rows,  and  take  whatever  nourishment  is  dealt  out  to  them,  and  grow 
in  just  the  shape  as  prescribed  for  them  by  those  who  have  them  in  charge,  and  have 
no  voice  in  determining  what  kind  of  structure  shall  be  made  of  them.    Beecher. 


Chap.  vU.  5— 13» 


MARK. 


223 


5 — 7.  why,  they  thought  such  a  departure  fr.  their  oicn  standard  of  appeal 
incapable  of  being  defended.  They  at  once  attaclied  what  they  regarded  as  a  weak 
point.  Ksaias,"  surely  one  of  their  greatest  prophets  will  be  a  greater  authority 
than  their  elders,  prophesied,  as  he  foresaw  that  the  spirit  of  religion  would 
depart,  and  leave  only  the  empty  husk  of  form ;  and  that  forms  would  be  multiplied. 
hypocrites,*  their  charge  met  by  a  counter-charge.  If  He  disregarded  tradition, 
they  disregarded  re^jgrjoji  altogether,  vain  .  .  worship,"  calling  that  worship 
of  God  wh.  is  only  regard  for  traditional  forms. 

The  power  of  custom. — ^I.  Custom  a  tyrant.  "  Custom  is  the  king  of  men."  II. 
Followed  bee.  it  is  custom,  nothing  more.  III.  Observed  unintelligently.  IV.  Depar- 
ture from  it  excites  surprise,  while  obedience  is  practised  without  due  consideration.'' 
Many  old  English  customs,  religious  and  otherwise,  have  instructive  meanings. 

Tradition  and  Scripture. — Whilst  Sir  Henry  Wotton  was  in  Italy,  as  ambassador 
of  King  James  I.  at  the  Court  of  Venice,  he  went,  at  the  request  of  a  Roman  Catholic 
priest,  to  hear  the  music  at  their  vespers,  or  evening  service.  The  priest,  seeing  Sir 
Henry  stand  in  an  obscure  corner  of  the  church,  sent  to  him  by  a  boy  of  the  choir  this 
question,  written  on  a  small  piece  of  paper,  "Where  was  your  religion  to  be  found 
before  Luther?"  To  which  question  Sir  Henry  presently  underwrote,  "My  religion 
was  to  be  found  then,  where  yours  is  not  to  be  found  7iow — in  the  written  word 
OF  God." 

8,  9.  many  other,  again  repeated  to  impress  the  fact  that  He  had  only  given 
a  few  examples ;  that  their  entire  religion  consisted  of  such  empty  forms,  reject 
.     .     keep,  they  could  not  keep  the  one  without  rejecting  the  other. 

Scripture  rejected  for  tradition. — Why  is  this  ? — I.  Not  because  there  is  Divine 
authority;  nor  II.  Because  it  is  safer;  but  III.  Human  traditions  minister  to  human 
pride ;  IV.  Because  ritualistic  observances  furnish  the  occasion  of  imposing  cere- 
monies; V.  Because  they  help  to  maintain  official  dignity;  VI.  Because,  chiefly,  the 
sinful  heart  of  man  is  anxious  to  get  rid  of  the  Divine  law;  while  the  conscience  must 
have  something,  if  it  be  only  a  form  to  lean  upon. 

10,  II.  Moses,  another  greater  authority  than  their  elders,  said,*  i.e.,  God 
spake  by  him.  die  .  .  death,  perish  by  death,  corban,-''  an  oflering. 
whatsoever  .  .  me,  i-c,  whatsoever  of  mine  might  be  useful  to  thee,  he  . 
.  free,  he  is  released  fr.  the  obligation  to  aid  his  parents  with  what  he  calls  corbaii: 
at  the  same  time  is  not  compelled  to  ofl'er  it  for  religious  purposes. 

Corban. — "  Corban  is  the  Hebrew  word  meaning  gift,  and  Mark  has  the  word  as 
it  is  in  Hebrew ;  that  is,  their  word,  which  they  used.  It  means  a  consecrated  oflTer- 
ing,  a  thing  devoted  to  God.  When  they  put  anything  out  of  their  power  for  a  sacred 
use,  they  call  it  corban,  dedicated.  And  this  tradition  was,  that  they  who,  to  avoid 
doing  their  parents  a  benefit,  should  say,  as  a  pretext,  that  what  they  had,  and  might 
help  them  with,  was  corban — that  is,  devoted  to  God — should  go  free.  Thus  they  en- 
couraged filial  ingratitude  and  hypocrisy,  by  authorizing  the  use  of  a  religious  term 
as  a  release  from  filial  obligation."    Jacobus. 

12,  13.  suflFer  .  .  aug^ht,  you  allow  a  man  to  lie  and  play  the  hypocrite 
in  order  to  escape  filial  duty,  making  .  .  effect,  causing  what  should  bless 
all  human  homes,  and  strengthen  and  hallow  human  ties,  to  be  a  mere  dead  letter. 
many  .  .  do,  let  them  not  suppose  this  was  the  only  count  in  the  indictment. 
It  was  but  a  solitary  example  of  their  mode  of  dealing  with  the  law  of  God. 

Divine  laws  and  human  devices. — I.  The  Divine  law  abrogated.  An  example 
given,  I.e.,  the  law  relating  to  filial  duty.  A  law  based  on — 1.  Duty;  2.  Gratitude;  3. 
AiTection.  II.  Human  devices  interposed — "  Many  such  like  things ;"  such  things : 
1.  Unnatural;  2.  Crafty;  3.  Hypocritical. 

"Heart  worship  required. — God  requires  soul  worship,  and  men  give  Him  body 
worship ;  He  asks  for  the  heart,  and  they  present  Him  with  their  lips ;  He  demands 
their  thoughts  and  their  minds,  and  they  give  Him  banners,  and  vestments,  and  can- 
dles. No  matter  how  painful  may  be  the  mortification,  how  rigid  the  penance,  how 
severe  the  abstinence ;  no  matter  how  much  may  be  taken  from  his  purse,  or  from 
the  wine  vat,  or  from  the  store,  he  will  be  content  to  suflTer  anything  sooner  than  bow 
before  the  Most  High  with  a  true  confession  of  sin,  and  trust  in  the  appointed  Sav- 
iour with  sincere,  child-like  faith."    Sinirgeon. 


A.D.  29. 

a  Is.  xxix.  13. 
6  IS.  xvl.  7;  Pr. 
xxlli.  26. 
c  De.  xii.  32. 
"  Some  divines 
make  the  same 
use  of  fathers 
and  councils 
as  our  beaux 
do  of  their 
canes,  not  for 
support  or  de- 
fence, but  mere 
ornament  and 
show ;  and  cover 
themselves  with 
fine  cobweb  dis- 
tinctions, as  Ho- 
mer's gods  did 
with  a  cloud." 
Hughes. 

d  De.  vi.  20. 
"  Custom  is  com- 
monly too  strong 
for  the  most  reso- 
1  u  t  e  resolver, 
though  fur- 
nished for  the 
assault  with  all 
the  weapons  of 
philosophy." 
For  m  a  lis  t  s  : — 
"Those  who 
wear  the  uni- 
form, but  do  not 
fight  the  battles 
of  the  great 
King."    Bowes. 

e  Ex.  XX.  12;  De. 
V.  16;  cf.  Ex.  xxi. 
17  ;  Le.  xx.  9 ;  Pr. 
XX.  20;  XXX.  17; 
Ma.  XV.  4. 
/  Ma.  XV.  5,  6,  9; 
xxiii.  18. 

"Before  all 
things,  pay  re- 
spect to  your 
parents."  Phi- 
lemon. 

"  Whatever  hin- 
ders children  f r. 
being  kind  and 
obedient  to  their 
parents,  does  in- 
deed violate  and 
set  aside  God's 
law,  and  breaks 
up  the  whole 
structure  of  so- 
ciety." Jacobus. 

"It  Is  possible 
to  be,  in  a  sense, 
religious,  and 
yet,  in  a  deeper 
sense,  sinful, 
and  out  of  har- 
mony with  the 
mind  and  will  of 
God.  None  is 
wholly  free  from 
the  temptation 
to  substitute  the 
external,  formal, 
apparent,  for  the 
the  faith,  love, 
and  loyalty  o  f 
heart  required 
by  God."  Bib.  III. 


224 


Chap.  vii.  14—34. 


A.D.  29. 

a  Pr.  viil.  5;  Is. 
vi.  9;  Ac.  viii.  30. 
6  Tit.  i.  15;  Ac. 
X.  15. 

c  Iv.  3,  9,  23—25 ; 
Ke.  xiii.  9. 
d  Cf.  Ac.  X. 
e  ICo.  vi.  13. 
"  How  easy  It  is 
for  one  benevo- 
lent being  to  dlf- 
f  u  a  e  pleasure 
around  him;  and 
how  truly  is  a 
kind  heart  a 
fountain  of  glad- 
n  e  s  s,  making 
everything  in  its 
vicinity  to  fresh- 
en into  smiles." 
Washington  Irving. 

"  The  heart  is 
the  great  work- 
house where  all 
sin  is  wrought 
before  it  is  ex- 
posed to  open 
view.  It  is  the 
mint  where  evil 
thoughts  are 
coined,  before 
they  are  current 
in  our  words  or 
actions.  It  is 
the  forge  where 
all  our  evil 
works  as  well  as 
words  are  ham- 
m  e  r  e  d  out. 
There  is  no  sin 
but  is  dressed  In 
the  withdrawing 
room  of  the 
heart,  before  it 
appears  on  the 
stage  of  life.  It 
Is  vain  to  go 
about  a  holy  life 
till  the  heart  be 
made  holy." 

tlie  evil  heart 

/Ge.  vi.  5;  Ps. 
xiv.  1,  3;  liii.  1, 
3:  Jer.  xvil.  9. 
"  By  no  conceiva- 
b  1  e  utterance 
could  our  Lord 
have  made  a 
deeper  or  more 
Irrep  a  rable 
break  with  the 
Pharisees  and 
the  whole  spirit 
of  their  teach- 
ings."    Clarke. 

borders  of 
Tyre  and 
Sidon 

Ma.  XV.  21—28. 
g  Mk.  il.  1. 
•■  The  malevo- 
lence of  our 
Lord's  enemies 
was  now  assum- 
Ing  hourly  a 
more  implacable 
form.  The  Phari- 
saic party  in 
Eastern    Galilee 


14 — 16.  called  .  .  people,  having  reproved  the  Pharisees  for  their  hypoc- 
risy, He  proceeds  to  instruct  tlie  people  on  the  i)oints  concerning  which  He  had  been 
questioned,  hearken  .  .  understand,"  listen  diligently  that  you  may  learn 
thoroughly.  This  exhortation  to  hearken  indicates  importance  of  subject,  and  a  s])c- 
cial  purpose  in  the  teaching,  defile,''  the  defilement  that  clings  to  a  man  and  be- 
trays character  is  moral,  not  physical,  ears  .  .  hear,''  this  teaching  ends  as  it 
began,  with  this  hint  of  its  importance  as  coinp.  with  teaching  of  scribes,  etc.,  on 
same  subject. 

Ceremonial  and  inoral  uncleanness. — I.  It  is  the  moral  nature  alone  that  is  capa- 
ble of  sinful  defilement;  II.  The  heart  of  man  is  the  source  and  fountain  of  pollution; 
III.  The  practical  impiety  of  the  life  proceeds  from  the  impurity  of  tlie  heart. 

17 — 19.  disciples,  esp.  Peter  (Ma.),  whose  "undue  regard  to  things  external 
was  not  removed  until  he  had  received  many  more  lessons."''  parable,  "The 
statement  is  descr.  as  a  p.  not  bee.  it  was  obscure,  but  bee.  it  was  the  "presentation 
of  one  thing,  to  suggest  and  teach  another.  Fr.  the  2)hysical  truth,  which  was  self- 
evident,  the  ?'e%«o!?s  lesson  might  be  derived."  do  .  .  perceive,  is  it  not  self- 
evident?  entereth  .  .  heart,"  eating  att'ects  the  ^j7<?/A7'c«i,  not  the  ?nor«/ and 
spiritual  nature  of  man.  Hence  physical  cleansings  cannot  aflTect  the  real  defile- 
ment. 

Bulness  of  comprehension  in  things  spiritual. — "Are  ye  yet  without  understand- 
ing ? "  After — I.  Witnessing  the  hollow  and  hypocritical  formality  of  men ;  II.  After 
having  your  thoughts  turned  so  often  to  the  spirituality  of  Divine  truth ;  HI.  After 
having  so  long  beheld  My  life  and  heard  My  teaching. 

Though  we  cannot  keep  vain  thoughts  from  knocking  at  the  door  of  our  hearts, 
nor  from  entering  in  sometimes,  yet  we  may  forbear  bidding  them  welcome,  or  giv- 
ing them  entertainment.  "  How  long  shall  vain  thoughts  lodge  within  thee  ?  "  It  is 
bad  to  let  them  sit  down  with  us,  tliough  but  for  an  hour,  but  it  is  worse  to  let  them 
lie  or  lodge  with  us.  It  is  better  to  receive  the  greatest  thieves  into  our  houses  than 
vain  thoughts  into  our  hearts.  John  Huss,  seeking  to  reclaim  a  very  profane  wretch, 
was  told  by  him,  that  his  giving  way  to  wicked,  wanton  thoughts  was  the  original  of 
all  those  hideous  births  of  impiety  which  he  was  guilty  of  in  his  life.  Huss  answered 
him,  that  although  he  could  not  keep  evil  thoughts  from  courting  him,  yet  he  might 
keep  them  from  marrying  him;  "as,"  he  added,  "though  I  cannot  keep  the  birds 
from  flying  over  my  head,  yet  I  can  keep  them  from  building  their  uests  in  my  hair." 
Bih.  111. 

20 — 33.  cometh  .  .  man,  showing  what  manner  of  man,  morally,  he  is. 
defileth,  if  they  are  of  an  immoral  kind,  for  .  .  proceed,-'' <?^c.,  the  unre- 
newed heart  a  fountain  of  evil,  all  .  .  things,  being  evil;  and  fruit  of  moral 
character,     within,  fr.  tlie  heart. 

The  heart  and  the  life. — "As  a  man  thinketh  in  his  heart  so  is  he.  "  I.  In  his  daily 
conduct;  II.  In  his  common  speech;  III.  In  his  choice  of  friends,  books,  etc.;  IV. 
In  his  moral  and  spiritual  relations.  Learn,  to  examine  the  character  of  ordinary 
thinking,  esp.  on  moral  questions. 

A  pre-OGcupied  heart.— K  profane  sea-captain  came  to  a  mission  station  on  the 
Pacific,  and  the  missionary  talked  with  him  upon  religious  subjects.  The  captain 
said,  "I  came  away  from  kantucket  after  whales;  I  have  sailed  round  Cape  Horn  for 
whales;  I  am  now  up  in  the  Northern  Pacific  Ocean  after  whales.  I  think  of  noth- 
ing but  whales.  I  fear  your  labor  would  be  entirely  lost  upon  me,  and  I  ought  to  be 
lionest  with  you.  I  care  for  nothing  by  day  but  whales,  and  I  dream  of  them  by 
night.  If  you  should  open  my  heart,  I  think  you  would  find  the  shape  of  a  small 
sperm  whale  there." 

24.  borders,  frontiers.  Tyre  .  .  Sidon  (see  Ma.  xi.  21),  "Here,  and 
here  alone  witliin  his  ministry,  we  follow  our  Saviour  beyond  the  limits  of  the  land 
of  Israel  in  a  journey  of  considerable  extent  through  heathen  territory."  Am.  Com. 
would  .  .  know,  that  by  avoiding  the  Pharisees  they  might  retire  and  leave 
Him  to  pursue  His  work,  could  .  .  hid,"  He  could  if  He  would,  but  He  would 
not  though  be  could. 

Tlie discovered  Saviour. — "He  could  not  be  hid."  I.  Why  Christ  could  not  be 
hid:  1.  Bee.  He  was  so  famous ;  2.  Bee.  He  was  so  beneficent;  3.  Bee.  men  were 
so  needy.  II.  To  whom  cannot  Christ  be  hid:  1.  To  tliose  who  feel  their  need ;  2. 
Who  believe  that  He  can  save  them ;  3.  Who  diligently  seek  Him.     III.  To  whom 


Chap.  vii.   as — 30. 


225 


He  is  as  if  bidden,  or  is  only  partially  disclosed:  1.  To  careless  Christians  who 
know  but  little  of  Ilis  grace;  2.  To  backsliders  who  have  separated  from  Him;  3. 
To  sinners  who  do  not  search  for  Him. 

The  love  of  Christ. — The  mother,  wan  and  pale  with  incessant  vigils  by  the  bed- 
side of  a  sick  child ;  the  fireman,  maimed  for  life  in  bravely  rescuing  the  inmates  of 
a  blazing  house ;  the  three  hundred  Spartans  at  Thermopylte ;  Howard,  dying  of 
fever  caught  in  dungeons  where  he  was  fulfilling  his  noble  purpose  of  succoring  the 
oppressed  and  remembering  the  forgotten;  the  Moravian  missionaries,  who  volun- 
tarily incarcerated  themselves  in  an  African  leper-house  (from  which  regress  into  the 
healthy  world  was  impossible,  and  escape  only  to  be  efl'ected  through  the  gates  of 
death),  in  order  that  they  might  preach  the  glad  tidings  to  the  lepers — all  these,  and 
many  other  glorious  instances  of  self-devotion,  do  but  faintly  shadow  forth  the  love 
of  Him  who  laid  aside  Divine  glory,  and  humbled  Himself  to  the  death  of  the  Cross. 

25,  26.  daughter,  whose  whole  life  might  be  blasted  but  for  Christ's  aid.  A 
mother  praying  for  her  child,  another  ill.  of  parental  love.  Greek,  i.e.,  Gentile. 
As  now,  Orientals  call  the  people  of  W.  Europe  Franks,  though  they  may  not  be 
natives  of  France.  Syro-Phoenician,  her  country  lay  betw.  {the  borders)  Syria 
and  Phoenicia.  Ma.  calls  her  "  a  woman  of  Canaan,"  bee.  she  was  a  descendant  of 
the  old  Canaanitish  race  dwelling  in  that  district,  she,  a  heathen.  Him,  a  Jew. 
"  Salvation  is  of  the  Jews."  Yet  she  knew  the  hereditary  hatred  with  wh.  her  peo- 
ple were  regarded  by  the  Jews,  and  hinted  at  it  in  the  use  of  the  word  "  dogs." 

A  mother's  troubles. — An  afflicted  daughter — I.  She  was  young,  her  life  hopeless, 
dreary  prospects,  etc.;  H.  Possessed  by  unclean  spirit ;  HI.  The  mother's  home  in 
confusion. 

Greeks  and  Grecians. — The  distinction  between  Greek  and  Grecian  in  the  New 
Testament  is  hardly  enough  marked.  Hellenes,  "  Greeks,"  it  may  be  said  generally, 
were  Greeks  by  race,"  or  Gentiles,  as  opposed  to  Jews.*  Helleuistai,  "Grecians," 
were  foreign  Jews,  as  opposed  to  those  of  Palestine.  Another  word,  Hellenikos,  is 
used  to  denote  the  Greek  language.  =  Syro-Phoenician. — There  were  Phoenicians  of 
Libj^a,  or  Carthaginians.  In  order,  therefore,  to  distinguisli  those  of  Phoenicia  it- 
self, included  in  the  Roman  province  of  Syria,  they  are  said  to  have  been  called 
Syro-Phcenicians.  The  woman  so  designated  is  called  "of  Canaan,"''  because  the 
descendants  of  the  ancient  Canaanites  peopled  the  coasts  of  Tyre  and  Sidon.  Treas. 
of  Bib.  Knotol. 

27,  28.  children,*  the  people  of  Israel,  filled,  if  not  their  hearts  with 
mercy,  their  ears  with  the  ofler  of  it.  bread,  mercy,  blessing,  truth.  "Man  doth 
not  live  by  bread  alone."  dogs,  heathens,  Gentiles.  So  the  Jews  apply  the  word 
at  this  day,  as  do  the  Mohammedans  to  Christians,  as  a  term  of  reproach,  yes, 
Ivord,-''  she  admits  the  truth  of  the  statement,  and  is  willing  even  to  accept  the 
terra  of  scorn. »  crumbs,  "  It  was  the  custom  during  the  meal  for  the  guests  after 
thrusting  their  hands  into  the  common  dish  to  wipe  them  on  the  soft  white  part  of  the 
bread,  which,  having  thus  used,  they  threw  to  the  dogs." 

A  mothei'^s  believing  inrportunity. — Only  a  crumb — I.  A  small  portion  as  com- 
pared with  the  great  store ;  II.  A  crumb,  but  real  bread;  HI.  This  bread,  however 
small  the  crumb,  adapted  to  heathen  human  nature  as  well  as  Jewish. 

Devotion  of  mothers. — The  music  of  that  silver-toned  voice  we  again  hear  from 
the  spirit-land,  singing  some  soothing  melodi',  or  telling  in  simple  language  "that 
sweet  story  of  old,"  till  forgotten  were  all  our  childish  sorrows.  And  now,  in  the 
strife  and  tumult  of  life,  when  the  cold  world  frowns  darkly  upon  us,  her  gentle 
words  come  back,  bidding  us  "look  above."  Who  can  fathom  the  depth  of  a 
mother's  love  ?  No  friendship  so  pure,  so  devoted.  The  wild  storm  of  adversity  and 
the  bright  sunshine  of  prosperity  are  all  alike  to  her;  however  unworthy  we  may  be 
of  that  aflection,  a  mother  never  ceases  to  love  her  erring  child.  Often,  when  alone, 
as  we  gaze  up  to  the  starry  heaven,  can  we  in  imagination  catch  a  glimpse  of  the 
angels  around  the  "great  white  throne;  "  and  among  the  brightest  and  fairest  of 
them  all  is  our  sweet  mother,  ever  beckoning  us  onward  and  upward  to  her  celestial 
home.     R.  Smith. 

29,  30.  this  saying,*  evincing  such  humility  and  faith  {see  Ma.),  is  gone,' 
while  He  spake  to  her  He  expelled  the  demon..?'  laid  .  .  bed,  asleep,  not 
being  tossed  or  torn  by  the  evil  spirit. 


were  deeply  of- 
fended (Matt.  XV. 
VI) :  even  those 
who  once  would 
fain  have  pre- 
vented Him  from 
1  e  a  v  i  n  g  them 
(Lu.  iv.  iS)  were 
filled  w.  doubts 
and  suspicions ; 
Herod  Antipas 
was  inquiring 
concerning  Him 
(Lu.  is.  9),  and 
his  inquiries 
boded  nothing 
but  ill."    Cam.  B, 


Syro-Phoeni- 
ciau  woman 

Ma.  XV.  21—28. 
"To  be  a  mother 
is  the  amplest 
source  of  na- 
ture's dear  affec- 
tions. This, to  all, 
is  common,  for 
their  chil- 
dren'a  anxious 
thought."  Euri' 
pides. 

a   Ac.   xvi.   1 — 3; 
xviii.  17,  etc. 
b    e.  g.   Ko.   11.   9, 
10. 

c    Lu.   xxill.    38; 
Re.  ix.  11. 
d  Ma.  XV.  22. 
e    Ma.  vii.  6;  x. 
5,  6. 

/  Ko.  XV.  8,  9;  Ep. 
ii.  12— U. 
g  Ac.  xiii.  41,  46 — 
48. 

"Let  us  reverent- 
ly ponder  the 
fact  that  this  pa- 
gan mother  of  a 
demoniacal 
child,  this  wo- 
man whose  name 
has  perished,  is 
the  only  person 
who  won  a  dia- 
lectical victory 
in  striving  with 
the  'Wisdom  of 
God :  such  a  vic- 
tory as  a  father 
allows  to  his  ea- 
ger child,  when 
he  I'aises  gentle 
obstacles,  and 
even  assumes  a 
tran  s  parent 
mask  of  harsh- 
ness, but  never 
passes  the  limit 
of  the  trust  and 
love  which  he  Is 
probing."  Bib. 
Exp. 

h  Is.  Ixii.  2. 
i  1  Jo.  iii.  8. 
j  Jo.  iv.  25. 
"As  a  man  with 
a   palsied   hand 
can     stretch     it 
out  as  well  to  re- 
ceive   a   gift   at 


226 


Chap.  vii.  31—37. 


the  hand  of  a 
king  as  he  that 
Is  more  sound, 
though  it  be  not 
so  firmly  and 
steadfastly :  so  a 
weak  faith  will 
as  truly  appre- 
hend God's  pro- 
mises for  the 
pardon  of  sin  as 
a  strong  faith, 
though  not  so 
soundly."  Caw- 
dray. 


the  coast  of 
Decapolis 

Ma.  XV.  29—39. 
"  Speech  Is  in- 
deed the  rudder 
that  steereth  hu- 
man affairs,  the 
spring  that  set- 
teth  the  wheels 
of  action  on  go- 
ing." Dr.  Bar- 
row. 

"We  have  two 
ears  and  but  one 
tongue,  that  we 
may  hear  much 
and  talk  little." 
Zeno. 

•'  Faith  is  not 
reason's  labor, 
but  repose." 
Toung. 


deaf  and 
dumb  cured 

a  Mk.  vl.  41 ;  Jo. 
xi.  41;  xvii.  1. 
h  Jo.  xi.  33—38. 
c  Is.  XXXV.  5,  6; 
Ma.  xi.  6. 
d  Is.  xlii.  2. 
e  Cf.  Mk.  V.  20. 
"  Do  we  blame 
their  previous 
Incredulity?  Per- 
haps we  also  ex- 
pect some  bless- 
ing from  our 
Lord,  yet  fall  to 
bring  him  all  we 
have  and  all  we 
are  for  blessing. 
Perhaps  we  sh. 
be  astonished 
Jieyond  measure 
if  we  received  at 
the  hands  of  Je- 
sus a  sanctiflca- 
tion  that  e  tend- 
ed to  all  our  pow- 
ers."   Bib.  Exp. 

f  Ps.  cxxxix.  14; 

Ac.  xlv.  11. 
g  Ex.  Iv.  10, 11. 
"The  end  of  man 
is  an  action,  and 
not  a  thought, 
though  it  were 
the  noblest." 
CarlyU. 


A  mother'' s  great  joy. — Based:  I.  On  what  the  Lord  declared,  "  devil  gone  out;  " 
n.  On  what  she  believed,  that  it  was  even  as  the  Lord  bad  said ;  III.  On  what  she 
found  at  home,  her  young  daughter  in  a  sweet  sleep ;  IV.  On  what  she  hoped,  a 
happy  future  to  her  child;  V.  Encouragement  to  mothers. 

Faith  and  love. — Some  naturalists  desired  to  obtain  the  wild  flowers  that  grew 
on  the  side  of  a  dangerous  gorge  in  the  Scotch  Highlands.  They  oflered  a  boy  a 
liberal  sum  to  descend  by  a  rope,  and  get  them.  He  looked  at  the  monej^  thought 
of  the  danger,  and  replied,  "  I  will,  if  my  father  will  hold  the  rope."  With  unshrink- 
ing nerves  he  sufTered  his  father  to  put  the  rope  about  him,  lower  him  into  that 
abyss,  and  to  suspend  him  there  while  he  filled  his  little  basket  with  the  coveted 
flowers. 

31,  32.  departing,  travelling  in  S.  E.  direction  {see  Ma})).     Decapolis,  the 

region  of  "the  ten  cities  "on  the  E.  of  Sea  of  Galilee  {see  notes  on  Ma.  iv.  23). 
Going  through  this  dist.  He  prob.  crossed  Jordan,  and  so  went  round  the  sea.  they 
.  .  one,  Ma.  gives  a  general  ace.  of  mirs.  in  this  journey;  Mk.  instances  this 
one  in  particular,  impediment,  tongue-tied  {ver.  35),  a  stammerer,  put  .  . 
hand,  their  faith  being  weak,  and  knowledge  limited,  they  thought  personal  con- 
tact was  necessary.  They  had  prob.  heard,  too,  of  His  working  mirs.  in  this 
way. 

A  case  of  common  human  infirmity. — I.  A  deaf  man — moral  deafness;  H.  A 
stammerer — the  moral  impediment  of  speech. — A  case  of  wisely  directed  human 
sympathy — they  brought  him  to  Jesus:  1.  Having  a  humane  regard  for  the  afflicted; 
2.  Having  no  power  in  themselves ;  3.  Having  unlimited  confidence  in  Christ. 

Tlie  submissi07i  of  faith. — A  lad  stood  on  the  roof  of  a  very  high  building,  when 
his  foot  slipped,  and  he  fell.  In  falling,  he  caught  by  a  rope,  and  hung  suspended  in 
mid-air,  where  he  could  sustain  himself  but  a  short  time.  At  this  moment  a  powerful 
man  rushed  out  of  the  house,  and,  standing  beneath  him  with  extended  arms,  called 
out,  "Let  go  of  the  rope  !  I  will  receive  j'ou."  "I  can't  do  it."  "Let  go  of  the 
rope,  and  I  promise  you  shall  escape  unharmed."  The  boy  hesitated  for  a  moment, 
and  then,  quitting  liis  hold,  dropped  easily  and  safely  into  the  arms  of  his  deliv- 
erer. 

33 — 35.  took  .  .  aside,  in  cases  of  unconsciousness  (as  dau.  of  Jairus)  or 
of  possession,  Jesus  responded  to  the  faith  of  others;  in  cases  of  consciousness,  to 
the  faith  of  the  individual.  Hence  he  took  this  man  aside  to  instruct  and  aid  his 
faith  by  signs  wh.  alone  a.  deaf  man  could  understand.  "  What  Jesus  did  was  a 
promise  of  Divine  help,  wh.  his  senses  could  receive ;  and  it  produced  the  faith  wh. 
was  required."  Godwin,  ears  .  .  tongue,  by  this  the  man  would  perceive 
that  Jesus  knew  precisely  his  ailments,  and  be  helped  to  believe  in  His  intention 
and  ability  to  cure,  looking  up,"  devotion;  and  to  teach  the  man  the  heavenly 
source  of  the  cure,  sighed,  compassion ;  to  teach  the  man  how  much  he  was 
pitied  by  his  Divine  Saviour,  ^phphatha  {see  note,  v.  41- — 43),  Aramaean. 
ears  .  .  plain,*^  no  painful  surgical  operation;  simply  a  word  (the  things  done 
being  aids  to  faith ;  not  instruments  of  working). 

He  sighed. — It  was  not  the  sigh  of  one  who  saw  distress  he  could  not  alleviate, 
or  of  one  who  regrets  that  he  is  called  on  to  help,  but — I.  It  was  the  sigh  of  sym- 
pathy; II.  It  was  the  sigh  of  sorrow;  HI.  It  was  the  sigh  of  apprehension.  Well 
might  He  sigh,  for  they  "refuse  him  that  speaketh."    Stems  and  Twigs. 

36,  37.  charged  .  .  man,''  "  Gentiles  were  not  refused  when  they  came 
for  miraculous  cures;  but  their  application  for  these  benefits  was  not  to  be  promo- 
ted. Publicity  was  enjoined  when  it  would  lead  only  to  the  pursuit  of  spiritual 
good."«  done  .  .  welV  the  things //^e.y  spoke  of,  were  chiefly  physical  resto- 
rations. How  much  more  should  we  praise  Him  for  spiritual  mercies,  maketh 
.  .  deaf  .  .  hear,»  as  He  now  does  to  hear  His  voice,  speak.  He  still 
makes  men  si)eak  His  praises. 

Tlie  wonderful. — I.  The  mighty  work — 1.  He  made  the  deaf  to  hear;  2.  He 
made  the  dumb  to  speak.  II.  The  just  encomium — 1.  As  to  His  manner — sympa- 
thetic, unostentatious;  2.  As  to  His  purpose;  3.  As  to  the  time;  4.  As  to  the 
completeness  of  the  miracle.  III.  The  wonderful  surprise  and  joy.  Stems  and 
Twigs. 

Tlie  test  of  gratitude  and  love. — I  stopped  on  my  way  down  stairs,  last  evening, 
to  speak  to  Jennie  Barnes,  who  had  just  gone  to  bed  in  her  little  cosy  room.     I  bent 


Chap.  viii.  1—7. 


227 


over  to  kiss  her.  "Jennie,"  said  I,  "do  you  love  Jesus?"  "Oh,  yes!"  she 
answered.  "  Are  you  sure  ?  How  do  you  know  ? "  "Why,  of  course  I  know,"  said 
she:  "  don't  I  feel  it  all  over  inside  ? "  "  That's  good  !"  thought  I.  "  I  wish  everj^- 
one  had  that  same  consciousness  of  love :  there  wouldn't  be  so  many  fearful,  trembling 
Christians.  Do  you  think  that  Jesus  knows  that  you  love  Him,  Jennie  ?"  "Why, 
of  course  ! "  she  answered  again.  "  Don't  He  know  everything  ?  Don't  He  look  right 
down  into  my  heart,  and  see  it  there  ? "  "Well,  Jennie,"  I  continued,  "how  shall  I 
know  it  ?  I  can't  look  into  your  heart."  Jennie  sprang  instantly  to  her  feet.  On 
the  wall  at  the  side  of  her  bed  hung  a  large  picture-sheet,  containing  twelve  scenes 
in  the  life  of  Christ,  and  a  number  of  short  texts  were  printed  here  and  there  around 
the  gaily-colored  border.  Putting  her  tiny  fingers  on  one  of  these,  without  speaking, 
she  turned  around,  and  looked  triumphantly  up  into  my  face.  I  put  up  the  gas,  and 
read  tlie  words,  '■'■If  ye  love  Me,  keep  My  co'mmandvients."^-Pfot,  CJiurchman. 


CHAPTER   THE  EIGHTH. 

1 — 3.  {See  ■notes  on  Ma.  xv.  32 — 38.)  great,  how  great  then  was  the  larger 
multitude  {see  note  Mk.  vi.  43,  44).  nothing'  .  .  eat,  they  were  regardless 
of  bodily  need  while  hungering  for  bread  of  life.  discipleSi"  who  seem  already  to 
have  forgotten  the  former  mu*.  {see  ver.  18 — 21). 

Breadth  of  Christ's  co'nipassio'n. — I.  It  was  exercised  toward  many — multitude; 
H.  It  was  exercised  regardless  of  varieties  of  moral  character;  III.  It  was  directed 
to  their  lowest  needs ;  IV.  It  had  respect  to  a  present  supply ;  V.  It  was  excited  by 
what  He  knew  of  their  future — "by  the  way;  "  VI.  It  sought  to  develop  the  same 
spirit  in  the  hearts  of  disciples.  He  directed  their  attention  to  what  they  might  over- 
look, in  the  consciousness  of  their  own  supply. 

Christ  knoics  and  supplies  our  need. — A  little  lad,  during  the  American  war, 
was  his  widowed  mother's  comfort  and  joy.  One  day,  as  the  poor  woman  was  trying 
to  scrape  the  flour  from  the  sides  and  bottom  of  the  barrel,  to  help  out  the  clay's 
supply,  the  lad  cried,  "  Mother,  we  shall  have  some  more  very  soon,  I  know  !"  "Why 
do  you  say  so,  my  boy  ? "  asked  the  mother.  "  Why,  because  you've  got  to  scraping 
the  barrel.  I  believe  God  always  hears  you  scraping  the  barrel,  and  that's  a  sign  to 
Him  you  want  another."  And  before  the  day  was  over,  the  fresh  supply  had  come. 
Bib.  111. 

4,  5.  disciples,  still  unknowing.  It  seems  that  Christ's  question  was  de- 
signed to  excite — (1)  Their  pity  towards  the  multitude;  (2)  Their  faith  in  Him.  a 
man,  truly,  but  they  were  not  addressing  a  mere  man.  how  .  .  loaves,  He 
had  no  need  of  any.     Could  have  turned  the  stones  into  bread. 

Without  Me  ■ye  can  do  nothing. — ^"  Although  their  handful  of  food  was  as  noth- 
ing, they  could  bring  it  to  Him  to  be  made  effective;  and  all  his  servants  can  do  that 
with  their  resources."     Clarke. 

Motive  for  beneficence. — A  benevolent  gentleman  said,  "A  few  days  since,  I 
carried  to  a  poor  Christian  woman  a  comforter  (warm,  but  well  worn),  and  two 
loaves  of  bread, — good  bread,  but  a  little  stale.  The  weather  was  very  cold  and  the 
comforter  was  gratefully  received.  The  poor  woman  was  hungry,  and  the  bread 
was  better  than  she  usually  obtained.  But,  while  listening  to  the  sermon  to-day, 
I  thought,  that  had  I  reflected  that  it  was  Jesus  I  was  visiting,  in  the  person  of  one 
of  his  disciples,  I  loould  have  taken  a  new  comforter,  and  fresh  loaves  of  bread." 

6,  7.  people,  who  yield  an  unquestioning  obedience,  sit  down,  decently 
and  in  order,  no  hurry  or  confusion,  disciples,*  that  they  may  be  both  trained 
in  Christ's  service,  and  shown,  by  contact  with  it  at  ea.  step,  the  greatness  of  this 
mir.  (They  were  afterwards  questioned  on  these  matters,  vv.  18 — 21.)  fishes, 
which  seem  to  have  been  brought  aft.  the  bread. 

CJirist  ■working  by  instrumentalities. — I.  Obedience:  1.  Of  the  people;  2.  Of 
disciples.  What  if  they  had  refused  to  sit  down  and  distribute  ?  II.  Order,  method. 
III.  Loaves  and  fishes — ill.  the  great  harvest  from  few  seeds.  IV.  Disciples,  co- 
operation— "co-workers  together  with  God."  V.  Prayer — He  blessed  and  gave 
thanks.  Learn:  that  the  whole  is  a  lesson  for  us.  Put  the  instrumentality  in  oper- 
ation and  seek  the  Divine  blessing. 

Gratitude  for  beneficence.- — A  lady  visited  New  York  City,  and  saw,  on  the  side- 
walk, a  ragged,  cold,  and  hungry  little  girl  gazing  wistfully  at  some  of  the  cakes  in 


"  Jesus  came  in 
the  fulness  of  the 
love  of  God,  with 
both  hands  filled 
with  gifts." 

"  Scarcely  Is  the 
power  of  speech 
given  to  him, but 
he  is  ordered  to 
be  silent  in  order 
that  he  might 
learn,  or  at  least 
we  through  him, 
that  the  right 
use  of  the  un- 
bound tongue 
shall  consist 
only  in  a  free- 
will binding  of 
the  same  to  obe- 
dience."   Stier. 

four  thou- 
sands fed 

Ma.  XV.  32—38. 
a  Ps.  cxlv.  8 — 15; 
He.  V.  % 

And  what  is  still 
more  singular — 
we  have  never 
more  than  a  suf- 
ficient supply  for 
some  fourteen 
months  or  there- 
abouts, even  af- 
ter the  most 
bountiful  harv- 
est, and  it  has 
been  calculated 
that  we  are  often 
within  a  week  of 
universal  starv- 
ation should  one 
harvest  totally 
fail.  And  how 
near  this  awful 
catastrophe  we 
may  have  been 
this  year  even, 
God  only  knows . 
A  shade  too 
much, or  a  shade 
too  little;  and  oh 
how  little,  and  it 
might  have 
been!  D.  Wil- 
Uams. 

"As  the  moon 
doth  show  her 
light  to  the  world 
which  she  re- 
ceiveth  from  the 
sun;  so  we  ought 
to  bestow  the 
benGflts  received 
of  God  to  the  prof- 
it of  our  neigh- 
bor."   Caijodray. 

6  2  K.  Iv.  43. 
"Men  resemble 
the  gods  in  noth- 
ing so  much  as 
in  doing  good  to 
their  fellow-crea- 
tures."   Cicero. 

"Sundry  bless- 
ings hang  about 
his  throne,  that 
speak  him  full  of 
grace."  Shakes,- 
peare , 


228 


Chap.  viii.  8—15. 


"The  office  of 
liberality  con- 
sisteth  in  giving 
with  judgment." 

Cicero . 

"Good,  the  more 
i  t  is  communi- 
cated,  more 
abunda  nt 
grows."     Milton. 

aDe.  vlil.  10. 
6Is.  xl.  30,31. 
"Where  there  is 
no  peace  there  is 
no  feast."     Clar- 
endon. 

"All  the  works 
of  nature,  grace, 
and  Providence 
present  us  with 
boundless  illus- 
trations of  the 
fulness,  con- 
stancy, wisdom, 
power,  and  mag- 
nificence of  the 
well-doing  of  our 
Father  which  is 
in  heaven."  John 
Bate. 

Daltnanutha 

the  Phari- 
sees demand 
a  sign 

Ma.  xvi.  1 — 4. 
a  Ma.  XV.  39. 
h  Lu.  si.  16;  Jo. 
Iv.  48;  vl.  30. 
c  Mk.  iii.  5;  Ma. 
xvi.  4. 

"Justa  severi- 
tas."  B  e  n  g  e  1. 
"It  was  His  fin- 
al rejection  on 
the  very  spot 
where  he  had  la- 
bored most,  and 
He  was  leaving 
It,  to  return,  in- 
deed, for  a  pass- 
ing visit,  but 
never  to  appear 
again  publicly, 
or  to  teach,  or 
work  miracles." 
Camb.  B. 

leaven  of 
Pharisees 
and  of  Herod 

Ma.  xvi.  5 — 12. 
d  1  Co.  V.  6. 
"According  to 
Democritus, 
Truth  lies  at  the 
bottom  of  a  well, 
the  depth  of 
which,  alas! 
gives  but  little 
hope  of  release. 
To  be  sure,  one 
advantage  is  de- 
rived from  this, 
that  the  water 
serves  for  a  mir- 
ror, in  which 
Truth  may  be 
reflected.   1  have 


a  shop  window.  She  stopped,  and  taking  the  little  one  b.v  the  hand,  led  her  into  the 
store.  Though  she  was  aware  that  bread  might  be  better  for  the  cold  child  than 
cake,  j'et,  desiring  to  gratify  the  shivering  and  forloi'n  one,  she  bought  and  gave  her 
the  cake  she  wanted.  She  then  took  her  to  another  place,  where  she  procured  her 
a  shawl  and  other  articles  of  comfort.  The  grateful  little  creature  looked  the  lady 
full  in  the  face,  and,  with  artless  simplicity,  said,  "Are  you  God's  wife  ? " 

8,  9.  eat  .  .  filled,"  they  had  no  fear  of  exhausting  the  supply  bef.  they 
were  satisfied,  though  they  had  been  without  food  for  three  days,  baskets  {see 
note  on  Ma.  xv.  35,  39).  "In  all  the  Gospels  the  Greek  word  for  baskets  in  the 
former  miracle  is  different  from  the  latter.  And  hence  arises  an  interesting  coin- 
cidence; for  when  the  disciples  had  gone  into  a  desert  place,  and  there  gathered  the 
fragments  into  wallets,  each  of  them  naturally  carried  one  of  these,  and  accordingly 
twelve  were  filled.  But  here  they  had  recourse  apparently  to  the  large  baskets  of 
persons  who  sold  bread."  Bib.  Exp.  sent  .  .  away,  strengthened,  able  to 
make  the  journey  without  fainting.* 

A  table  spread  in  the  iiiilderness. — I.  The  giver  of  the  feast — tender  joy  with 
which  He  beholds  the  hungry  feeding.  II.  The  guests  at  the  feast:  1.  Their  num- 
ber; 2.  Their  state;  3.  Their  joy  and  wonder.  III.  The  attendants  at  the  feast — 
the  disciples:  1.  Entering  into  the  joy  of  their  Lord.     IV.  The  viands  at  the  feast: 

1.  No  luxuries,  but  plain,  good  food,  comp.  with  what  the  same  power  might  have 
furnished;  2.  Abundance^ — "all  did  eat,  and  were  filled."  V.  The  return  from  the 
feast.  The  4,000  going  home  and  talking  of  all  they  had  seen  and  received  by  the 
way.  VI.  The  fragments  of  the  feast;  more  than  at  the  first.  The  disciples  also 
cared  for.     They  had  lost  nothing  by  the  surrender  of  their  little  store. 

10 — 13.  Dalmanutha,"  or  Magdala,  names  for  either  the  same  or  contiguous 
places.  D.  is  supposed  to  have  been  at  Ain-el-Bdrideh  {i.e.,  the  cold  fountain),  ab. 
half-way  down  W.  coast  of  the  sea,  and  two  m.  S.  of  supposed  site  of  Magdala  (now 
El-MejdeJ).  Pharisees,  oft.  repulsed,  but  as  oft.  returning  to  the  attack,  sign 
.  .  heaven,*  as  He  had  wrought  many  signs  fr.  earthly  things,  th<-y  desired  now 
signs  of  another  kind.  They  did  not  perceive  that  He  was,  Himself,  the  great  sign 
fr.  heaven,  sighed,"  uot  merely,  we  may  conclude,  at  their  hardened  disbelief, 
but  also  with  the  feeling  that  the  decisive  crisis  of  the  severance  from  the  ruling 
powers  had  come.  "For  the  demand  for  a  sign  from  heaven  was  a  demand  that  He 
should,  as  the  Messiah  of  their  expectation,  accredit  Himself  by  a  great  over-master- 
ing miracle ;  thus  it  was  fundamentally  similar  to  the  temptation  in  tlie  wilderness, 
which  He  had  repelled  and  overcome."  Lange.  no  sign,  of  the  nature  demanded. 
be  given,  for  they  would  not,  even  then,  believe,  other  side,  to  spend  His  time 
in  doing  good,  not  waste  it  in  useless  discussions. 

A  sign  from  heaven. — The  same  request  had  already  been  twice  proffered.  (1) 
After  the  first  cleansing  of  the  Temple  (John  ii.  18);  (2)  after  the  feeding  of  the  Five 
Thousand  (John  vi.  30) ;  and  (3)  again  shortly  after  walking  through  the  cornfields 
(Matt.  xii.  38).  By  such  a  "sign"  was  meant  an  outward  and  visible  luminous  ap- 
pearance in  the  sky  or  some  visible  manifestation  of  the  Shechinah,  the  credentials 
of  a  prophet.  They  asked  in  effect,  "  Give  us  bread  fiom  heaven,  as  Moses  did,  or 
signs  in  the  sun  and  moon  like  Joshua,  or  call  down  thunder  and  hail  like  Samuel,  or 
fire  and  rain  like  Elijah,  or  make  the  sun  turn  back  on  the  dial  like  Isaiah."     Cam.  B. 

14,  15.  forgotten,  mind  preoccupied,  one  loaf,  Mk.'s  minuteness;  "it  is 
Mark  alone  who  mentions  the  one  loaf  that  they  had  with  them  in  the  boat ;  plainly 
a  touch  of  dclhiite  remembrance  from  one  who  was  present."  leaven, "^  subtle,  in- 
fluential, corrupting  doctrines.  Herod  {see  Mn.\  a  Sadducee;  note  the  ill.  of  the 
fruit  of  disbelief  of  a  future  state,  presented  by  life  and  character  of  H.  "  The  licen- 
tiousness admitted  by  the  doctrine  of  the  Sadducees  was  in  other  respects  more  suited 
to  his  palace  and  court,  which  bent  religion  into  a  mere  species  of  political  expediency." 
Bengel. 

False  doctrines. — I.  Some  are  named :  1.  Pharisees — self-righteousness,  fostering 
pride,  reliance  on  works,  forms,  etc. ;  making  void  spirit  of  law,  promoting  hypocrisy; 

2.  Of  Herod — Sadducees — tending  to  materialism,  and  hence  sensuality;  3.  Others, 
rife  in  our  day,  tending  to  divert  allegiance  from  the  Gospel,  etc. — e.g.,  spiritualism 
and  other  forms  of  mental  and  moral  madness.  II.  Their  nature  is  indicated — leaven : 
1.  Bee.  a  little  spreads  widely;  2.  Is  corrupting;  3.  Subtle. 

Banger  of  faUe  teaching. — "In  the  war  on  the  Rhine,  in  1794,  the  Frencii  got 
possession  of  the  village  of  Rhinthal  by  a  very  curious  ruse  de  guerre  of  one  Joseph 


Chap.  viii.  i6 — 23. 


MARK. 


229 


Werck,  a  trumpeter.  This  village  was  maintained  by  an  Austrian  party  of  GOO  liussars. 
Two  companies  of  foot  were  ordered  to  malve  an  attaciv  on  it  at  ten  o'clock  at  ui2;ht. 
The  Austriaus  bad  been  apprised  of  the  intended  attack,  and  were  drawn  up  ready  to 
charge  on  the  assailing  party.  On  perceiving  this,  AVerck  detached  himself  from  his 
own  party,  and  contrived,  by  favor  of  the  darkness,  to  slip  into  the  midst  of  the 
enemy;  when,  taking  his  trumpet,  he  first  sounded  the  rally  in  the  Austrian  manner, 
and,  next  moment,  the  retreat.  The  Austriaus,  deceived  by  the  signal,  were  ofl'  in  an 
instant  at  full  gallop ;  and  the  French  became  masters  of  the  village  without  striking 
a  blow."    Percy. 

16 — 18.  reasoned,  "  Their  reasonings  very  plainly  and  painfully  proved  how 
very  little  real  benefit  they  had  yet  derived  from  intercourse  with  Christ.  What  a 
display  of  ignorance,  forgetfulness,  and  unbelief  !  "  no  bread,  being  literal  and 
carnal,  they  saw  not  the  moral  allusion  of  Christ,  yet,  aft.  all  you  have  seen  and 
heard,  hardened,"  note  (ver.  18)  how  hardness  of  heart  aflects  sight,  hearing, 
memory.  Turning  from  doctrine  of  wh.  He  had  spoken,  to  bread  of  vvh.  they  were 
thinking,  He  reminds  them  that  what  He  had  already  done  should  have  been  present 
in  their  minds,  and  assured  them  that  bread  was  not  the  thing  that  He  was  con- 
cerned about. 

Want  of  spiritual  insight. — Caused  by:  1.  The  preoccupation  of  their  minds — 
they  were  anxious  about  bread ;  2.  Dulness  of  spiritual  perception;  3.  Forgetfulness 
of  past  mercies,  and  of  the  lessons  intended  to  be  taught  by  them. 

Seeing,  liearing,  and  understanding. — "  The  first  time  I  went  to  a  Christian 
missionary,"  said  a  Chinese  evangelist,  "  I  took  my  eyes.  I  stared  at  his  hat,  his 
umbrella,  his  coat,  his  shoes,  the  shape  of  his  nose,  and  the  color  of  his  skin  and 
hair ;  but  I  heard  not  a  word.  The  next  time  I  took  my  ears  as  well  as  my  eyes, 
and  was  astonished  to  hear  the  foreigner  talk  Chinese.  The  third  time,  with  eyes 
and  ears  intent,  God  touched  my  heart,  and  I  understood  the  Gospel."  Bib.  III. 

19 — 21.  baskets,  etc.  (see  notes  Ma.  xv.  35—39 ;  xvi.  8—10),  precisely  the 
same  distinction  betw.  the  kind  of  baskets  is  preserved  by  Mk.  as  by  Ma.  under- 
stand,'' that  having  compassion,  knowing  what  ye  have  need  of,  being  able  so 
easily  to  supply  bread,  it  could  be  that  of  which  I  spoke. 

T/ie  lessons  of  the  past. — I.  The  framework  not  to  be  overlooked :  1.  In  this 
case  the  two  miracles  of  feeding  in  the  wilderness;  2.  In  one,  past  prosperity.  Provi- 
dential supply,  etc.  II.  The  lesson  for  the  future — not  to  be  anxious  about  what 
we  shall  eat,  etc.  The  power  that  supplied  our  need  in  the  past  available  for  the 
future.  III.  The  duty  of  remembrance  as  a  ground  of  present  trust.  Relief  from 
worldly  care  sets  the  mind  free  for  higher  things. 

Faith  in  darkness. — One  evening,  a  father  and  his  little  daughter,  who  had  been 
spending  the  afternoon  at  a  neighbor's,  started  through  the  darkness  for  home.  It 
was  the  first  time  that  she  had  ever  been  out  of  doors  in  the  night,  and  she  began 
to  be  troubled  about  the  way  home.  "I  can't  see  our  house,  papa.  I  don't  know 
the  way.  Where  are  we  going  ?"  she  said  anxiously.  He  replied,  "lean  seethe 
road;  and,  if  you  keep  hold  of  my  hand,  I  will  take  care  of  you."  Then  she  said,  as 
if  chiding  and  comforting  herself,  "Yes,  you  do  know  the  way;  don't  j'ou,  papa? 
You  will  take  care  of  your  little  child,  'cause  you  love  her;  don't  you,  papa?" 
After  this,  she  only  grasped  his  hand  a  little  tighter,  and  trudged  cheerfully  onward 
wherever  he  led  the  way. 

22,  23.  Betbsaida,"  aft  Jtdias  (now  prob.  et-TelJ),  E.  of  Jordan.  "The 
name  Bethsaida  means  "  house  of  fish,"  and  indicates  the  origin  and  character  of 
the  town.  It  was  a  fishing-village,  and  doubtless  lay  close  to  the  water's  edge. 
This  was  the  home  of  Peter,  Andrew,  and  Philip  (Johui.  44)— i.e.,  the  early  home, 
before  the  days  of  discipleship.  Mark  i.  29  tells  of  a  home  of  Peter  and  Andrew  in 
Capernaum."  Clarke,  and,  this  is  one  of  three  or  four  passages  not  cont.  in  Ma. 
they,  blind  man's  friends,  took  .  .  hand,  tenderness  of  Christ,  also  teach- 
ing the  man  the  need  of  humility  and  docilitj^  led  .  .  town,  to  avoid  crowd; 
bee.  the  people  themselves  had  already  seen  His  mirs.,  and  did  not  believe;  esp.  to 
test  and  instruct  the  blind  man's  faith,  spit,  note  on  Mk.  vii.  33.  hands  . 
him,  He  could  have  cured  by  a  word.  But  they  asked  Him  to  touch,^  and  he  con- 
descended to  their  weak  faith. 

Encouragements  and  growth  of  faith. — I.  The  subject.  A  blind  man  brought 
to  Jesus  by  believing  men,  the  man  himself  having  little  faith.     II.  How  faith  was 


heard,  however, 
that  some  phil- 
osophers, in 
seeking  for  truth 
to  pay  homage 
to  her,  have  seen 
their  own  image 
and  adored  it  in- 
stead."   Jtichter. 

aMk.  vi.  52. 
"  As  the  softened 
wax  cannot  show 
any  other  figure 
than  the  corre- 
sponding c  o  n- 
verse  of  the  seal 
that  has  been 
pressed  upon  it ; 
so  the  broken, 
humbled,  believ- 
ing heart,  when 
it  has  yielded  to 
the  wisdom  from 
above,  which  is 
first  pure,  then 
peaceable,  can- 
not present  up- 
ward to  God  any 
other  character 
than  a  copy  of 
His  own."   Arnot. 

"  So  the  heart  be 
right,  it  Is  no 
matter  which 
way  the  head 
lies."  Sir  Walter 
Raleigh. 

b  Ma.  xvl.  11. 
Miracles  of  Christ 
classified: —   I. 
Miracles    of  Love. 

I.  Raising  the 
dead ;  three  in- 
stances. 2.  Cur- 
ing mental  di- 
sease; six  In- 
stances. 3.  Heal- 
ing bodily  Infir- 
mities ;  eighteen 
instances. 

II.  Miracles  of 
Power.  1.  Creat- 
ing; two  in- 
stances. 2.  De- 
stroying; one 
instance.  3.  Set- 
ting aside  the 
ordinary  laws  of 
being;  seven  in- 
stances. 4.  Over- 
awing the  oppos- 
ing wills  of  men ; 
three  instances. 
Archbp.    Thomson. 

Bethsaida 

blind  maa 
healed 

c  Lu.  Ix.  10. 
fJMk.  vi.  56;  Jo., 
ix.  6. 7. 

Use  of  the  eye: — 
An  old  author 
says,  we  ought 
not  to  look  for 
that  in  the  Law 
which  can  only 
be  found  In  the 
Gospel;  nor  look 


230 


MARK. 


Chap.  viil.  24— ad. 


lor  that  in  our- 
selves which  can 
only  be  found  in 
Christ;  nor  to 
look  for  that  in 
the  creatuiewh. 
can  only  be  fo'nd 
in  the  Creator: 
nor  to  look  for 
that  on  earth  wh. 
can  only  be  fo'nd 
in  heaven. 

The  beautiful 
reply  of  a  child, 
when  asked, 
••What  is  faith?" 
was,  "Doing 
God's  will,  and 
asking  no  ques- 
tions." 

a  Ju.  Ix.  36;  1  Co. 
xiii.  11,  12. 
"  When  a  man 
hath  liberty  to  go 
into  the  treasure- 
house  of  a  king, 
to  enrich  him- 
self, he  will  first 
seek  the  keys 
wherewith  to 
open  the  doors; 
so,  if  we  desire 
to  be  enriched 
with  God's  grace, 
we  must  first  la- 
bor to  have  faith, 
which  is  the  only 
key  of  God's  trea- 
sure-house, and 
secures  us  all 
graces  needful 
both  for  body  and 
soul.  "  Cawdray. 


Csesarea 
Philippi 

divers  opin- 
ions concern- 
ing Christ 

Ma.  xvi.  13—20  ; 
Lu.  ix.  18—21. 
"  To  hear  pa- 
tiently, and  an- 
swer precisely, 
are  the  great  per- 
fections of  con- 
versation." Mo- 
chefoucauld. 

"There  is  noth- 
ing so  delightful 
as  the  hearing 
or  the  speaking 
of  truth.  For 
this  reason  there 
is  no  conversa- 
tion so  agreeable 
as  that  of  the 
man  of  integrity, 
who  hears  with- 
out any  inten- 
tion to  betray, 
and  speaks  with- 
out any  inten- 
tion to  deceive." 
Plato. 


encouraged  and  its  growth  promoted:  1.  Jesus  led  him  away.  "  Oh,  what  a  spec- 
tacle for  men  and  angels — the  Divine  Son  of  God  tenderlj^  taking  the  hand  of  this 
poor  blind  beggar,  and  leading  him  out  of  the  town  Himself.  Ah  !  brethren,  here 
is  a  lesson  from  all  this — if  you  want  Jesus  Christ  to  give  you  His  highest  gifts  and 
to  reveal  to  you  his  fairest  beauty,  you  must  be  alone  with  Him.  He  loves  to  deal 
with  single  souls,  'I  was  left  alone,  and  I  saw  this  great  vision,'  is  the  law  for  all 
true  beholding."  Bib.  El.  2.  Jesus  used  means;  this  still  further  to  inspire  faith 
in  power  and  sympathy  for  his  Saviour.  3.  Jesus  would  have  him  use  the  little 
faith  he  had — try  to  see.  Inquire — (1)  Whether  our  faith  has  not  been  encouraged. 
Jesus  has  led  us  from  the  crowd  to  solitude,  closet,  etc.  (2)  Has  our  faith  grown 
under  this  training  ?    (3)  Have  we  tried  to  use  what  we  have  ? 

Faith,  not  sigJit. — By  constant  sight  the  effect  of  objects  seen  gi'ows  less ;  by 
constant  faith  the  effect  of  objects  believed  in  grows  greater.  The  more  frequently 
we  see,  the  less  we  feel,  the  power  of  an  object;  while  the  more  frequently  we  dwell 
upon  an  object  by  faith,  the  more  we  feel  its  power.     J.  B.  Walker. 

24 — 26.  men  .  .  trees  walkitigf,"  by  the  loalking,  he  knew  that  the 
objects  so  indistinctly  seen  were  men.  A  gradual  cure  to  encourage  and  promote, 
meanwhile,  the  growth  of  faith,  made  .  ,  Up,  the  man  was  to  use  the  little 
light  he  had,  as  a  proof  of  his  faith;  men  are  to  improve  ea.  stage  of  the  growth  of 
grace,     house     .     .     town,  the  dwelling  being  on  the  outskirts. 

Tlie  effort  and  reward  of  weak  faith. — I.  The  man  made  an  effort,  and  saw. 
Men  might  see,  i.e.,  perceive,  etc.,  more  than  they  do,  would  they  but  try.  H.  He 
saw  indistinctly:  1.  It  was  a  step  towards  a  cure;  2.  Made  him  desire  to  see  better. 
III.  Jesus  met  his  endeavor  and  faith  with  additional  help,  furnishing  other  signs, 
touching  his  eyes,  and  other  commands — "look  up."  IV.  Perfect  restoration :  1. 
The  result  of  effort ;  2.  The  reward  of  faith ;  3.  The  gift  of  Christ.  How  many  seem 
content  with  seeing  men,  etc.,  imperfectly.  "Christian  progress  does  not  consist  in 
seeing  new  things,  but  in  seeing  the  old  things  more  clearly.  You  will  get  as  much 
of  God  as  you  want  and  no  more.  The  measure  of  your  desire  is  the  measure  of 
your  capacity,  and  the  measure  of  your  capacity  is  the  measure  of  God's  gift.  '  Open 
thy  mouth  wide  and  I  will  fill  it'  "     Maclaren. 

Eclijjse  of  faith. — The  Moon,  in  an  eclipse,  complained  to  the  Sun,  "Why,  O  my 
dearest  friend,  dost  thou  not  shine  upon  me  as  usual?"  "Do  I  not !"  said  the 
Sun,  "  I  am  sure  I  am  shining  as  I  always  do.  Why  do  you  not  enjoy  my  light  as 
usual  ? "  "Oh,  I  see,"  said  the  Moon,  "  the  Earth  has  got  between  us."  This  is  the 
trouble  with  every  backslider. 

27,  28.  Csesarea  Philippi  (see  note  on  Ma.  xvi.  13).  by  .  .  -way,  still 
instructing,  losing  no  time,  -whom  .  .  say,  "  Hitherto  He  is  not  recorded  to 
have  asked  the  Twelve  any  question  respecting  Himself,  and  He  would  seem  to  have 
forborne  to  press  His  Apostles  for  an  explicit  avowal  of  faith  in  His  full  Divinity. 
But  on  this  occasion  He  wished  to  ascertain  from  them,  the  special  witnesses  as  they 
had  been  of  His  life  and  daily  words,  the  results  of  those  labors,  which  were  now 
drawing  in  one  sense  to  a  close,  before  He  went  on  to  communicate  to  them  other 
and  more  painful  truths."     Cam.  B. 

Conversation  by  the  way. — I.  The  turn  it  often  took  when  the  disciples  were  left 
to  themselves — disputes  concerning  greatness,  etc.  II.  The  turn  Christ  gave  to  it: 
iuquirings  concerning  His  mission  and  person.  Learn. — 1.  Avoid  foolish  and 
worldly  talk;  2.  Improve  passing  opportunities;  3.  Let  your  talk  be  often  about  the 
Saviour. 

Divinity  of  Christ. — "I  know  men,"  said  Napoleon  at  St.  Helena,  to  Count  de 
Moutholon,  "I  know  men,  and  I  tell  you  that  Jesus  is  not  a  man  !  The  religion  of 
Christ  is  a  mystery,  which  subsists  by  its  own  force,  and  proceeds  fi'om  a  mind  which 
is  not  a  human  mind.  We  find  in  it  a  marked  individuality,  which  originated  a  train 
of  words  and  actions  unknown  before.  Jesus  is  not  a  philosopher,  for  His  proofs 
are  miracles,  and  from  the  first  His  disciples  adored  Him.  Alexander,  Caesar, 
Charlemagne,  and  myself  founded  empires;  but  on  what  foundation  did  we  rest  the 
creations  of  our  genius  ?  Upon  force.  Jesus  Christ  founded  an  empire  upon  love; 
and  at  this  hour  millions  of  men  would  die  for  Him  !  I  die  before  my  time,  and  my 
body  will  be  given  back  to  the  earth,  to  become  food  for  worms.  Such  is  the  fate  of 
him  who  has  been  called  the  great  Napoleon.  What  an  abyss  between  my  deep 
misery  and  the  eternal  kingdom  of  Christ,  which  is  proclaimed,  loved,  and  adored, 
and  is  extending  over  the  Avhole  earth  ! "    Turning  to  Gen.  Bertrand,  tiie  Emperor 


Chap.  viii.  ag— 35- 


231 


added,  "  If  you  do  not  perceive  that  Jesus  Christ  is  God,  I  did  wrong  to  appoint  you 
general." 

29,  30.  whom  .  .  ye,  by  this  question  He  plainly  hinted  that  He  expected 
the  view  of  disciples  who  knew  Him  best  to  be  very  dif.  fr.  that  of  the  world. 
Peter,"  speaking  for  himself  and  the  rest,     charged    .     .    him.^  {cf.  Ma.). 

Tlie  disciples'  confession  of  faith. — The  inevitable  conclusion  of  men  who  had 
been  long  with  Christ,  and  who  narrowly  watched  His  life  and  heard  His  words. 
"Everything  has  led  up  to  this  from  the  opening  verse.  This  is  the  summit,  the 
mountain  of  transfiguration,  and  from  this  point  we  shall  observe  that  the  whole  tone 
of  His  speech  changes.  He  leads  His  disciples  down  from  the  summit  into  the  val- 
ley of  shadows  and  death.  It  appears  as  if  He  had  waited  until  they  recognized 
Him  and  confessed  Him,  and  directly  the  confession  was  assured.  He  hastened  to 
disclose  to  them  the  fate,  the  terrible  doom,  that  awaited  Him."  Horton.  "  For  it  was 
no  longer  the  bright  morning  of  His  career,  when  all  bare  Him  witness  and  won- 
dered ;  the  noon  was  over  now,  and  the  evening  shadows  were  heavy  and  lowering. 
To  confess  Him  then  was  to  have  learned  what  flesh  and  blood  could  not  reveal." 
Bib.  Exp. 

31 — 33.  after  .  .  days  (Ma.  "third  day"),  since  parts  of /rsi!  and  third 
days  were  reckoned  for  two  days.'=  Jewish  custom  in  reckoning,  to  count  part  of  a 
day  as  a  whole  day.''  openly,  i.e.,  distinctly,  plainly,  having  only  hinted  it  bef." 
"He  will  say  nothing  of  His  death  whilst  only  believed  to  be  man;  He  speaks  con- 
tinually of  His  death,  when  once  acknowledged  as  God.  If  you  examine,  you  will  find 
so  many  as  nine  instances  spoken  of  by  the  evangelists ;  though  it  was  a  topic  which 
He  had  not  before  introduced."  Bib.  El.  rebuke,''' and  so  earned  a  rebuke  for 
himself.  Satan,^  sug.  to  Peter  that  while  his  confession  was  by  revelation  of  the 
Spirit,  his  rebuke  was  a  prompting  of  the  father  of  lies.  As  He  said  this.  He 
"looked  on  His  disc."  to  warn  them  against  being  carried  away  by  human  feelings. 

A  rejected  prediction. — I.  The  prediction  itself — 1.  Uttered  by  Jesus;  2.  A 
minute  and  circumstantial  account  of  what  would  befall  Him ;  3.  Taken  in  its  con- 
nection with  its  fulfilment  may  be  regarded  as  evidence  of  His  Divinity,  and  His 
steadfast  purpose.  II.  The  rejection  of  it — 1.  Not  bee.  it  could  not  possibly  be  ful- 
filled; but,  2.  Because  they  desired  otherwise;  3.  Did  not  see  that  the  world's  salva- 
tion and  theirs  depended  upon  it;  4.  Knew  that  the  Lord  might  avoid  it  if  He  willed 
to  do  so. 

ClirisVs  Divinity  known  by  experience. — An  ignorant  cobbler  gave  his  testimony 
thus  to  the  Divinity  of  Christ: — "When  I  first  became  concerned  about  my  soul,  I 
was  advised  to  go  into  company  and  spend  my  time  as  merrily  as  I  could.  I  did  so 
for  a  time;  but  the  more  I  trifled  the  more  my  misery  increased.  At  last  I  was 
persuaded  to  hear  one  of  those  Methodist  ministers  who  came  into  our  neighborhood 
and  preached  Jesus  Christ  as  the  Saviour.  In  the  greatest  agony  of  mind  I  prayed 
Him  to  save  me,  and  to  forgive  my  sins,  and  now  I  feel  that  He  has  freely  forgiven 
them;  and  by  this  I  know  that  He  is  the  Son  of  God." 

34»  35*  will,"  i.e.,  whosoever z*  resolved.  "Will"  here  is  not  the  will  simply 
of  the  future  tense,  but  the  will  of  real  desire  and  resohition.  come  .  .  me 
believing  My  words,  imitating  My  example,  deny  himself,  not  to  be  biassed  by 
personal  likings,  profits,  pleasures,  etc.  his  cross,  I  have  itfy  cross.  "The  first 
Intimation  of  His  own  suffering  upon  the  cross."  Ea.  disc,  will  have /u's,  i.e.,  duties, 
difficulties,  trials,  save  .  .  lose,'  etc.  {see  note  on  Ma.  xvi.  25,  26). 
"  This  solemn  saying  our  Lord  is  found  to  have  uttered  on  no  less  than/ot^r  several 
occasions." 

Self-denial. — "What  must  we  deny  as  followers  of  Christ  ?  I.  Our  self-depend- 
ence; n.  Our  self-righteousness;  III.  Our  self-wisdom;  IV.  Our  self-will;  V.  Our 
self-seeking."     Wythe. 

True  followers. — When  Garibaldi  was  going  out  to  battle,  he  told  his  troops 
what  he  wanted  them  to  do,  and  they  said,  "  Well,  general,  what  are  j'ou  going  to 
give  us  for  all  this?"  He  replied,  "I  don't  know  what  also  you  will  get,  but  you 
will  get  hunger,  and  cold,  and  wounds,  perhaps  death."  They  stood  awhile  in 
silence,  and  then  threw  up  their  hands,  "We  are  the  men  !  "  "A  Christian,"  says 
Luther,  "is  a  Crucian."  The  Saviour  pictures  to  His  hearers  a  procession.  He 
Himself  takes  the  lead  with  His  cross.     He  is  the  chief  Crucian.    All  His  disciples 


Peter's 
confession  of 
faith 

a  Ma.  xvl.  16;  Jo. 
vl.  69. 
h  Mk.  Ix.  9. 
"He  is  the  ex- 
press image  of 
the  Person  of  the 
Father."  As  the 
print  of  the  seal 
on  the  wax  Is  the 
express  image 
of  the  seal  itself, 
80  is  Christ  the 
highest  repre- 
sentation of 
God."  Isaac  Am- 
hrose. 


Christ  fore- 
tells His  own 
death,  etc. 

Ma.  xvl.  21—28. 
Lu.  Ix.  21—27. 
c  De.  xiv.  28;  cf. 
xxvi.  12;  also  1 
S.  XX.  12;  cf.  V. 
19;  also  Ma.  xxvi. 
2;  cf.  xxvil.  63, 
64. 

dlK.  XX.  29; Est. 
iv.  16. 

e  Lu.  iv.  23. 
/  Ma.  xvi.  22; 
Lu.  ix.  21;  Le. 
xix.  17;  Ro.  viii. 
7 ;  1  Co.  ii.  14. 
g  1  Ti.  V.  20;  Tit. 
i.  13;  Re.  iii.  19; 
Ps.  cxli.  5;  Pr. 
ix,  8. 


ci^ass-bearlne 

h  Eat.  iv.  11 ; 
Ma.  X.  39;  Lu. 
ix.  24;  xvii.  33; 
Jo.  xii.  25;  1  Ti. 
ii.  4;  iv.  6— 8;  Re. 
ii.  10;  vii.  14—17. 
i  Phi.  iii.  7—10; 
Ac.  xiv.  22;  1 
Co.  XV.  31;  Ga. 
ii.  20;  V.  24;  vi. 
14:  He.  xiii.  13. 
"  Christ's  cross 
Is  the  sweetest 
burden  that  ever 
I  bore;  itissuch 
a  burden  as 
wings  are  to  a 
bird,  or  sails  to 
a  ship,  to  carry 
me  forward  to 
my  harbor." 
S.  Rutherford. 


232 


Chap.  viii.  36—38. 


A.D.  29. 


wortli  of  the 
soul 

"Who  is  it  that 
passeth  this 
judgment?  It  is 
our  Lord  Jesus 
Christ  Himself, 
one  who  had 
reason  to  know 
the  worth  of 
souls,  lor  He 
made  them  and 
bought  them 
and  who,  we 
may  be  sure, 
would  not  under- 
rate the  world, 
lor  by  Him  the 
worlds  were 
made."     Henry. 

"  Nothing  gives 
us  a  greater  idea 
of  our  soul,  than 
that  God  has 
given  us,  at  the 
moment  of  our 
birth, an  angel  to 
take  care  of  it." 
Jerome. 


the  perils 
of  moral 
cowardice 

a  Ma.  X.  33;  Lil. 
xil  9;  Ko.  1.  16; 
2  Ti.  i.  8:  ii.  12; 
Ps.  cxix.  46;  Da. 
vl.  13. 
•■No    pain,    no 

palm:  no  thorn, 

no  throne; 
No  gall,  no  glory; 

n  o     cross,    n  0 

crown." 

W.  Penn. 

"  The  truest  cou- 
rage is  always 
mixed  with  cir- 
cumspect Ion ; 
this  being  the 
quality  which 
d  i  s  t  i  n  gu  ishes 
the  courage  of 
the  wise  from  the 
liardiness  of  the 
rash  and  fool- 
ish "  Jones  of  Nay- 
land. 

Had  our  Lord 
been  merely  a 
teacher  of  good 
things,  it  would 
have  been  highly 
absurd  to  as- 
sume to  Himself 
this  great  pre- 
rogative of  being 
owned  and  ac- 
knowledged be- 
fore men. 


follow.     Each  has  his  own  particular  cross.     But  the  direction  of  the  procession,  when 
one  looks  far  enough,  is  toward  the  kingdom  of  heavenly  glory.     Morison. 

36,  37,  what  .  .  profit,  i-e.,  what  ultimate,  and  lasting  advantage,  if 
.  .  gain,  an  impossible  thing  supposed,  lose  .  .  soul,  and  hence  lose  the 
profit,  and  have  nothing,  or  .  .  give,  to  win  his  soul  back  again  when  he 
has  so  lost  it.  What  Mill  he  have  to  give  ?  To  whom  shall  it  be  given  ?  It  plainly 
means,  "Once  lost,  for  ever  lost." 

77^6  impossible  gain,  the -possible  loss. — I.  The  world  cannot  be  gained:  by  com- 
merce, conquest,  learning.  II.  The  soul  maybe  lost:  easily,  irretrievably,  eternally. 
III.  The  eflbrt  after  worldly  gain  precipitates  the  loss  of  the  soul:  1.  Diverting 
attention;  2.  Involving  wrong  methods;  3.  Absorbing  time;  4.  Fostering  care,  and 
injurious  tempers,  dispositions,  etc. 

"Lost,  in  seeking  for  gain. — One  summer  afternoon,  a  steamer  crowded  with 
passengers,  many  of  them  miners  from  California,  was  speeding  along  the  Mississip- 
pi. Striking  suddealy  and  strongly  against  the  wreck  of  another  vessel  which, 
unknown  to  the  captain,  lay  near  the  surface  of  the  water,  her  bow  was  stove  in, 
and  she  began  to  fill  rapidly.  Her  deck  was  a  scene  of  wild  confusion.  Her  boats 
were  launched,  but  did  not  suffice  to  carry  ofl'  one-fourth  of  the  terrified  passengers. 
The  rest,  divesting  themselves  of  their  garments,  cast  themselves  into  the  river, 
'some  on  boards,  and  some  on  broken  pieces  of  the  ship;  and  so  it  came  to  pass 
that  they  escaped  all  safe  to  land.'  Some  minutes  after  the  last  of  them  had  quitted 
the  vessel,  another  man  appeared  on  the  deck.  Seizing  a  spar,  he  also  leaped  into 
the  river,  but  instead  of  floating  as  the  others  had  done,  he  sank  instantly  as  if  he  had 
been  a  stone.  His  body  was  afterwards  recovered,  and  it  was  found  that  he  had 
employed  the  quarter  of  an  hour,  in  which  his  fellow-passengers  had  been  striving  to 
save  their  lives,  in  rifling  the  trunks  of  the  miners.  All  around  his  waist  their  bags 
of  gold  were  fastened.  In  one  short  quarter  of  an  hour  he  had  gained  more  gold 
than  most  men  earn  in  their  lifetime ;  but  was  he  advantaged  thereby,  seeing  that 
he  lost  himself  ? "    Bib.  HI. 

38.  ashamed,"  by  not  confessing  Me  by  word  and  deed;  shall  not  boldly  stand 
by  My  person,  office,  work,  and  teachings.  My  words,  "are  especially  the  words 
that  set  forth  the  nature  of  His  kingdom ;  for  of  these  especially  was  tliere  danger 
that  men  would  be  ashamed.  Observe  here  that  it  was  just  such  shame  in  Peter 
(ver.  32)  that  called  out  these  words."  Clarke,  this  .  .  generation,  wh. 
bee.  of  its  character  has  the  greater  need  of  Christian  fidelity. 

Tl/e  gidlt  and  danger  of  being  ashamed  of  CJirist. — Who  they  are  that  are 
ashamed  of  Christ:  1.  Those  who  openly  disclaim  all  regard  to  Christ;  2.  Those 
who,  while  they  feel  some  regard  for  Him,  are  ashamed  to  manifest  it  before  men ; 
3.  Those  who  i)rofess,  indeed,  a  regard  for  Him,  but  in  circumstances  of  trial  are 
afraid  to  maintain  a  consistent  conduct.  "  Our  great  work  for  Christ  is  to  coiifess 
Him.  But  this  confession  of  Christ — this  not  being  ashamed  of  Him  and  of  His 
words — is  different  in  different  generations  and  different  societies.  In  this  age,  and 
in  learned  and  scientific  societies,  are  not  men  ashamed  of  confessing  those  words  of 
Christ,  and  of  His  servants,  which  assert  the  supernatural  in  our  holy  religion  ? " 
Sadler. 

Ashamed  of  Jesus. — David  Straiton,  one  of  tlie  Scottish  martyrs,  was  brought  to 
the  knowledge  of  the  truth  through  the  instrumentality  of  John  Erskine  of  Dun. 
One  day,  having  retired  with  the  young  laird  of  Lauriestou  to  a  quiet  and  solitary 
place  in  the  fields,  to  have  the  New  Testament  read  to  him,  it  so  happened,  that,  in  the 
course  of  reading,  these  words  of  our  Saviour  occurred,  "  He  that  denietli  Me  before 
men,  in  the  midst  of  this  wicked  generation,  him  will  I  deny  in  the  presence  of  My 
Fatlier  and  His  angels."  On  hearing  them,  he  became  of  a  sudden  as  one  enrap- 
tured or  inspired.  He  threw  himself  on  liis  knees,  extended  his  hands,  and,  after 
looking  for  some  time  earnestly  towards  heaven,  he  burst  forth  in  these  words,  "O 
Lord,  I  have  been  wicked,  and  ju,stly  mayest  Thou  withdraw  Tiiy  grace  from  me; 
but,  Lord,  for  Thy  mercies'  sake,  let  me  never  deny  Thee  or  Thy  truth,  for  fear  of 
death  and  corporal  pains."  The  issue  proved  that  his  prayer  was  not  in  vain.  For 
at  his  trial  and  death,  he  displayed  much  firmness  and  constancy  in  the  defence  of 
the  truth,  and  gave  great  encouragement  to  another  gentleman,  Norman  Gourlay, 
who  suffered  along  with  him. 


Chap.  ix.  1—5, 


233 


CHAPTER   THE  NINTH. 

I.  some,  i.e.,  of  the  disc,  (more  esp.  Peter,"  James,*  aud  John'),  shall  .  . 
death,  shall  not  die.  until  .  .  seen,  during  their  lifetime  they  were  to 
have  special  manifestations  of  His  glor.v,  etc.,  of  wh.  only  a  week  aft.  there  was 
fm-nished  a  pledge  and  earnest  in  the  transfiguration,  kingdom  .  .  power, 
many  who  heard  these  words  beheld  the  early  progress  of  the  Church,  and  the  down- 
fall of  Judaism. 

A  jyi'ediction  accepted  (contrast  to  homiletic  note  to  viii.  ?.l — 33). — I.  A  fact 
stated.  The  kingdom  should  come  with  power.  See  its  coming  in  relation:  1.  To 
human  opinion;  2.  To  human  institutions;  3.  To  human  guilt.  II.  The  promise 
added.  Some  of  them  should  see  the  coming.  They  lived  to  see  the  dawn — the 
Pentecost— and  spread  of  truth  through  many  lands.  None  said,  "  That  be  far  from 
us,  Lord." 

Fraying  for  the  coming  of  Clirisfs  kingdom. — "  A  short  time  ago,"  says  a  pastor, 
"I  tried  to  make  my  people  see  under  what  embarrassment  many  professors  would 
find  themselves  on  arriving  at  heaven.  I  supposed  that  a  cloud  of  glorified  spirits 
would  gather  around  the  new  comer,  to  learn  what  was  doing  for  the  extension  of  the 
Redeemers  kingdom ;  but  that  many  would  be  as  ignorant  of  these  matters  as  they 
were  of  what  was  passing  in  the  moon.  '  But  were  there  no  papers  published  to  give 
you  information  on  this  subject  ?'  '  Yes,  but  we  did  not  feel  interest  enough  to  take 
them.'  '  Had  you  no  monthly  concert,  where  inteUigence  was  communicated,  aud 
prayer  offered  for  the  conversion  of  the  world  ?'  '  Such  a  meeting  was  held,  almost 
at  our  door,  but  we  were  never  in  the  habit  of  attending  it.' " 

Z — 4.  after  .  .  days  (see  notes  on  Ma.  xvii.  1 — 13).  Peter,  and 
James,  and  John,  "the  flower  and  crown  of  the  Apostolic  baud,  the  privileged 
Three,  who  had  already  witnessed  His  power  over  death  in  the  chamber  of  Jairus : 
St.  Peter  who  loved  Him  so  much,  St.  John  whom  He  loved  so  much,  and  St.  James 
"who  should  first  attest  that  death  could  as  little  as  life  separate  from  His  love." 
high  mountain,  some  spur  of  lofty  Hermon.  Yet  even  Tabor  is  less  than  two 
days  fr.  C.  Philippi  {but  see  Ma.),  apart  by  themselves,  "St.  Luke  tells  us  that 
one  object  of  His  ov/n  withdrawal  was  that  He  might  engage  in  solitary  prayer.  We 
may  infer,  therefore,  that  evening  was  the  time  of  this  solitary  retirement.  The  fact 
that  it  was  night  must  have  infinitely  enhanced  the  grandeur  of  the  scene."  trans- 
figured, "  The  verb  implies  that  our  Lord  alwaj^s  possessed  the  glory  with  Himself." 
white  .  .  snow,  the  most  perfect  natural  type  of  whiteness,  fuller '^  .  . 
them,  art  cannot  rival  nature.  It  was  radiant  as  well  as  white,  ^lias  .  . 
Moses,  whom  they  recognized,  as  well  as  saw.  "The  legislator  and  the  reformer,  of 
the  Jevvish  nation,  were  permitted  now  to  see  Hnn,  to  whose  coming  they  looked  for- 
ward, and  of  whose  greater  works  theirs  were  tj^wcal  aud  preparatory."®  talking 
.     .    Jesus,  the  subject  of  their  discourse  being  His  death  {see  Lit.). 

Old  friends  and  7iew. — I.  The  old — Moses  and  Elias:  1.  They  came  fi'om  heaven 
to  meet  Him;  2.  They  talked  with  Him  ab.  His  death  {Lie).  II.  The  new — Peter, 
James,  John:  1.  Looked  on  in  wonder,  agitated,  etc.;  2.  Sometime  bef.  they  had 
shrunk  fr.  hearing  Him  speak  of  what  was  the  subject  of  present  conversation  (viii. 
31 — 33);  3.  They  are  now  numbered  with  the  old  friends  of  Christ,  as  all  true  be- 
lievers will  presently  be ;  4.  They  wished  to  stay  on  the  mount.  The  glorified  saint 
will  remain  on  the  heavenly  mount  for  ever,  aud  will  feel  it  good  to  be  there. 

The  wiveiled  glory  of  Christ. — Some  years  ago,  during  a  total  eclipse  of  the  sun, 
a  poor  child  in  Switzerland  was  watching  some  sheep  on  the  hills.  Having  no  knowl- 
edge of  what  was  about  to  happen,  she  saw  it  growing  dark  by  degrees.  There  was 
no  cloud  or  vapor  to  account  for  the  change.  When  the  sun  was  at  the  height  of  its 
obscuration,  the  child  cried  out  in  terror,  and  began  to  weep  terribly,  and  call  for 
help.  Her  tears  were  still  flowing  when  some  one  reached  her;  and,  when  the  sun 
appeared  again,  she  clapped  her  hands,  and  exclaimed,  ' ^0  beautiful  sun  !"  How 
much  more  beautiful  is  the  Sun  of  Righteousness  to  the  benighted  sinner  ! 

5,  6.  good  .  .  here,  in  this  company,  beholding  such  glory,  with  the  pos- 
sibility of  a  repetition  of  what  they  had  heard  and  seen,  tabernacles,  they  may 
have  anticipated  the  return  of  the  heavenly  visitors  who  had  long  since  done  with 
the  tents  of  earth,     wist  not,  know  not.     sore  afraid,  stricken  with  fear. 

It  is  good  to  be  here. — I.  The  place  was  good — apart  from  the  world,  from  the 


A.D.  29. 


Ma.  xvi.  20;  Lu. 

ix.  27jf. 

a  i  Pe.  1. 14.  19. 

cf.  Lu.  xxl.  32. 

b  Ac.  ii.   36 ;   xU. 

2;    cf.  He.  ii.  5— 

7. 

c  Jo.  xxl.    22,  on 

wh.    see  Bengel's 

Gnomon. 

"That  power 
which  was  ac- 
quired by  guilt, 
has  seldom  been 
directed  to  any 
good  end  or  use- 
f  u  1  purpose." 
I'acitus. 

'•  Nothing  d  e- 
stroya  authority 
so  much  as  the 
unequal  and  un- 
timely inter- 
change of  power, 
pressed  too  far, 
and  relaxed  too 
much."   Bacon. 


the  trans- 
figuration 

Ma.  xvii.  1 — 13; 
Lu.  ix.  28—36. 
"For  it  is  note- 
worthy that 
these  three  are 
the  foremost 
afterwards  i  n 
sincere  though 
frail  devotion ; 
one  offering  to 
die  with  Him, 
and  the  others 
desiring  to  drink 
of  His  cup  and 
to  be  baptized 
with  His  bap- 
tism."   Chadwick. 

d  Mai.  iii.  2. 
"We  shall  best 
think  of  the 
glories  of  trans- 
figuration not  as 
poured  '  over 
Jesus,  but  as  a 
revelation  from 
within."  Bib. 
Exp. 

e  Godwin;  cf.  De. 
xviii.  15;  He.  lil. 
5. 

"St.  Mark  bor- 
rows one  image 
from  the  world 
of  nature,  anoth- 
er from  that  of 
man's  art  and 
device;  by  these 
he  struggles  to 
set  forth  and  re- 
produce for  his 
readers  the 
trans  c  e  n  d  e  n  t 
brightness  of 
that  light  which 
now  arrayed, 
and  from  head  to 


234 


Chap.  ix.   7— TO. 


A.D.  29. 

foot,  the  Person 
of  the  Lord  , 
breaking  forth 
•within,  and  over- 
flowing the  very 
garments  which 
He  wore,  until 
in  their  eyes  who 
beheld.  He 
seemed  to  clothe 
Himself  with 
light  as  with  a 
garment,  light 
being  indeed  the 
proper  and  pecu- 
liar garment  of 
Deity  (Ps.  civ.  2 ; 
Hab.  iii.  4)-" 
Thench. 

a  Ex.  XX.  21;  xl. 
3i ;  1  K.  viil.  10. 
"  Looking  back 
afterwards  o  n 
the  scene  now 
vouchsafed  t  o 
him  and  to  the 
•sons  of  thunder,' 
St.  Peter  speaks 
of  himself 
and  them  as 
•  eyewitnesses  of 
His  Majesty'  (2 
Peter  i.  16),  i.e., 
literally,  as  men 
who  had  been  ad- 
mitted  and  initiated 
into  secret  and  holy 
mysteries.  St.  John 
also  clearly  al- 
ludes to  thescene 
in  John  i.  14  and 
1  John  1.1."  Cam. 
B. 

h  De.  xvlli.  15. 
"Ourblessedness 
is  that  Christ 
does  not  declare 
to  us  a  system 
and  say,  'This 
Is  the  truth;'  so 
doing  He  might 
have  established 
a  school;  but  He 
points  to  a  per- 
son,even  to  Him- 
self, and  says, 
•I  am  the  Truth,' 
and  thus  He 
founded,  not  a 
school,  but  a 
Church,  a  fellow- 
ship wh.  stands 
in  its  faith  upon 
a  person,  not  in 
Its  tenure  of  a 
doctrine,  or  at 
least  only  me- 
diately and  In  a 
secondary  sense 
upon  this.'' 
Trench. 

Calvin  holds  that 
In  the  trans- 
figuration, our 
Lord  meant  to 
show  that  He  had 
power  in  Himself 
to  take  His  glory, 
had  He  willed  it, 
and  that,  hence. 
He  gave  Himself 
vnllingly  to  suffer. 


busy  anxious  crowd;  scene  of  toil  and  tears;  II.  The  company  was  good;  III.  The 
conversation  was  good — death  of  Christ,  and  glory  that  should  follow;  IV.  The 
vision  was  good — the  bright  cloud,  the  heavenly  voice,  the  transfigured  person  of 
Christ;  V.  It  was  good  for  the  mind— instructive  on  great  doctrines;  VI.  It  was 
good  for  the  heart  and  soul,  inspiring  faith,  quickening  love,  strengthening  hope, 
etc. 

Holy  desires. — He  that  is  much  habituated  to  delight  in  God  is  not  apt  to  foolish, 
extravagant  desires.  This  is  the  sense  of  such  a  one,  "Not  my  will.  Lord,  but 
Thine,  be  done."  He  may  desire  the  same  thing  that  others  do,  yet  not  with  the 
same  peremptory  and  precipitant  desire,  but  with  a  desire  tempered  with  submis- 
sion, and  with  a  reserved  deference  of  the  matter  to  the  Divine  pleasure:  "This 
thing,  Lord,  I  desire,  if  Thou  see  good."  So  that  the  general  object  of  such  a  one's 
desire  is  only  that  which  in  the  Divine  estimate  is  fit  and  good  for  him ;  and  though 
he  desire  this  or  that  particular  thing,  yet  not  as  it  is  this  thing,  but  sujiposing  it 
possible  this  thing  may  be  judged  fit  for  him  by  the  Supreme  Wisdom,  whereto  he 
hath  referred  the  matter.     Howe. 

7,  8.  cloud,"  a  bright  one,  the  sJiekinah  {see  Ma.),  voice,  the  voice  of  Him 
who  of  old  spake  fr.  the  cloud  betw.  the  cherubim,  above  the  mercy  seat,  hear 
him,*  and  Him  only,  the  sole  and  lasting  and  final  Divine  teacher  and  expounder 
of  the  truth,  no  man,  Moses  and  Elias  had  gone,  save  .  .  only,  Jesus, 
whom  alone  they  were  to  hear,  remained. 

Hear  Him.— I.  "Who  commanded  this?  God — 1.  Suggestive  of  His  confidence 
in  His  son;  2.  Of  His  great  mercy  toman;  1.  Of  His  view  of  other  teachers.  II.  What 
does  the  command  suggest  in  the  way  of  duty— 1.  That  false  teachers  should  be 
avoided;  2.  That  heaven-sent  teachers — as  Moses,  etc. — should  be  heard  only  as 
interpreters  of  Christ;  3.  That  He  should  be  heard  attentively.  III.  Why  are  we 
commanded  to  hear  Him?— 1.  He  is  the  truth;  2.  Has  the  words  of  eternal  life. 

Jesus  only  in  death. — When  Bishop  Beveredge  was  on  his  death-bed,  his  memory 
so  failed  that  he  did  not  know  even  his  nearest  relative.  His  chaplain  said,  "Do 
you  know  me?"  "Who  are  you?"  was  the  answer.  His  own  wife  asked  him, 
"Do  you  know  me  ? "  "Who  are  you  ? "  was  the  only  answer.  On  being  told  that 
it  was  his  wife  he  said  that  he  did  not  know  her.  Then  one  standing  by  said,  "Do 
you  know  Jesus  Christ?"  "Jesus  Christ,"  he  replied,  reviving  as  if  the  name 
acted  on  him  like  a  cordial,  "yes,  I  have  known  Him  these  forty  years:  He  is  my 
only  hope."  Brethren,  when  our  time  cometh  to  depart  to  the  place  of  peace,  may 
we  in  like  manner  see  no  man,  save  Jesus  only.  But  if  the  presence  of  Jesus  is  to 
abide  with  us  when  flesh  and  heart  and  mind  are  failing,  it  must  be  cherished  in  the 
days  of  health  and  strength  and  vigor.     Norton. 


9,  lo. 


u  iu.  tell  .  .  dead,  "  It  is  better  to  know  some  things  by  hearing  than 
by  seeing,  and  better  not  to  hear  of  some  things,  till  others  connected  with  them 
can  be  known  also."  Oodwin.  Those  who  had  not  seen  would  hardly  have  be- 
lieved, might  have  regarded  their  three  friends  with  some  suspicion ;  but  the  seeing 
of  Christ  after  He  had  risen  would  prepare  them  to  believe  this  incident,  kept  .  . 
themselves,  "  The  three  were  bidden  to  conceal  it  from  the  nine;  for  this  is  the 
evident  meaning  of  the  command.  But  with  what  joy  must  they  have  revealed  it 
after  the  rising  from  the  dead  had  unsealed  their  lips  ! "     Clarke. 

A  qreat  secret.— I.  The  reason  of  it  {see  notes  supra).  II.  The  limit  of  it.  Till 
He  has  risen.  The  opening  of  the  sepulchre ;  the  unlocking  of  their  lips.  III.  The 
law  of  it.  A  test  of  their  trustworthiness.  Fidelity  in  little  things.  Law  of  honor 
relating  to  secrets  of  friendship  (see  illustration  below).  IV.  The  force  of  it.  Set 
them  thinking  and  talking  among  themselves.  Kept  them  looking  for  the  day  when 
they  might  openly  speak  of  it. 

Keeping  a  secret.- Constantly  I  see  the  axiom  quoted,  as  if  it  were  a  very  ex- 
cellent lesson  in  morals,  "Never  expect  another  to  keep  a  secret  which  you  cannot 
keep  yourself."  The  maxim  is  the  concentrated  essence  of  selfishness  and  falsehood. 
To  receive  secrets,  to  hold  them  sacredly  and  use  them  wisely  in  intercourse  with 
the  depositors,  is  the  highest  office  of  friendship.  The  power  to  keep  another's  secret 
better  than  your  own  is  one  of  the  surest  signs  of  a  noble  nature.  The  very  impulse 
to  confide,  the  eagerness  of  the  "  o'er-fraught  heart"  to  relieve  itself,  is  a  suggestion 
that  another  will  keep  the  secret  for  it,  and  love  the  more,  and  not  the  less.  All 
friendship  that  is  worth  the  name,  is  a  giving  and  receiving  of  confidences.  My 
friend  is  one  to  whom  I  can  show  myself  as  I  am,  without  reserve,  sure  of  his  sym- 


Chap  Ix.    II— 15. 


MARK. 


235 


pathy  and  counsel.  If  he  tells  me  a  secret  of  his,  I  will  strive  to  deal  with  it  as  he 
would  have  me  do,  if  he  could  enter  my  mind  and  regulate  my  thoughts.     Jordan. 

II — 13.  {see  notes  on  Ma.  xvii.  10 — 13.)  why  .  .  scribes,  who,  as  they 
oft.  misunderstood  the  Scriptures,  so  they  wrongly  interpreted  the  prediction." 
^lias,  Elijah,  whom  the  Jews  expected  in  his  own  person.*  cometh,  the 
prophecy  was  fulfilled  in  person  of  Jo.  B.,  who  came  with  spirit  and  power  of  Elijah. <= 
restoretli,  Jo.  B.  recalled  the  Jews  fr.  later  wrong  teaching  and  practices  to 
earlier  lessons  of  law  and  prophecy,     listed,  liked,  preferred,  were  pleased  to  do. 

Res(oratiO)i  of  the  old,  a  jn-eparation  for  the  neio. — Restoration:  I.  Of  old 
spiritual  meaning  of  Divine  Word  to  prepare  for  new  teaching  ab.  Christ.  II.  Of 
old  spiritual  worship  to  prepare  for  new  worship  of  God  not  in  one  place  alone. 
in.  Of  old  spirituality  of  life,  to  prepare  for  new  experiences  as  results  of  Christian 
teaching  and  faith.  IV.  Of  old  significance  of  ancient  sacrifice  to  prepare  men  to 
rely  on  Christ,  as  the  one  great  sin-ofiering. 

As  regards  the  Apostles. — This  one  full  manifestation  of  His  Divine  glory,  dur- 
ing the  period  of  the  Incarnation,  was  designed  to  confirm  their  laith,  to  comfort 
them  in  prospect  of  their  Master's  approaching  suflerings,  to  prepare  them  to  see  in 
His  Passion  the  fulfilment  alike  of  the  Law  and  the  Prophets,  to  give  them  a 
glimpse  of  the  celestial  Majesty  of  Him,  whom  they  had  given  up  all  to  follow.  As 
regards  our  Lord. — He  was  about  to  descend  into  the  valley  of  the  shadow  of 
death.  It  was,  as  it  has  well  been  called,  "  the  summit-level  "  of  the  Life  Incarnate. 
From  this  time  forward  there  is  a  perceptible  change.  («)  Miracles,  which  hitherto 
had  abounded  in  prodigal  profusion,  well-nigh  cease.  Only  five  mark  the  period 
between  the  Transfiguration  and  the  Passion.  Those,  for  whom  "signs"  could 
avail,  were  already  won.  For  the  rest,  no  more  could  be  done.  They  were  like 
those,  amongst  whom  in  His  earlier  ministry,  "He  could  do  no  mighty  work  be- 
cause of  their  unbelief."  (6)  As  regards  His  teaching,  public  addresses,  before  the 
rule,  now  become  few  and  rare ;  His  special  revelations  of  the  future  to  the  chosen 
Twelve  become  more  frequent,  and  they  uniformly  circle,  unenshrouded  in  type  or 
figure  or  dark  saying,  round  the  Cross.     Cam.  B. 

14,  15.  disciples,  awaiting  His  return,  and  occupying  the  time  with  teaching, 
etc.  scribes  .  .  them,  thinking,  prob.,  to  confute  them  in  the  absence  of  the 
Lord;  or  questioning  concerning  Jesus,  in  hope  of  discovering  something  to  His 
damage,  were  .  .  amazed,'*  "was  astonied  and  much  afraid,"  Rhemish 
Version.  His  face  would  seem,  like  that  of  Moses  (Ex.  xxxiv.  30),  to  have  retained 
traces  of  the  celestial  glory  of  the  Holy  Mount,  which  had  not  faded  into  the  light 
of  common  day,  and  filled  the  beholders  with  awe  and  wonder.  The  word  points  to 
an  extremity  of  terror.     Cam.  Bib. 

Attractiveness  of  Christ. — ^I.  That  of  a  physician  to  men  who  were  sick;  II. 
That  of  a  teacher  to  men  who  were  ignorant ;  III.  That  of  Divine  mercy  to  men  who 
had  felt  His  love ;  IV.  That  of  Divine  power  to  men  who  were  curious  to  see  and 
hear  more. 

The  wonderful  love  of  Christ. — A  faithful  Sunday-school  teacher  lay  dying. 
The  light  of  heaven  was  in  his  eye,  and  seraphic  smiles  played  upon  his  thin  lips,  as 
he  thought  of  his  mighty  Redeemer.  Just  before  he  sank  away,  he  turned  to  his 
daughter,  who  was  trying  to  anticipate  his  every  wish  by  her  loving  care,  and  said, 
"  Bring — "  More  he  could  not  say,  for  strength  was  too  far  gone.  "  What  shall  I 
bring,  dear  father  ? "  asked  the  anxious  child.  "Bring — "  "Dear,  precious  father, 
do  tell  me  what  to  bring ! "  The  dying  man  rallied  for  a  last  effort,  and  feebly 
murmured — 

"Bring  forth  the  royal  diadem, 
And  crown  Him  Lord  of  all ! " 

If,  in  the  closing  hour  of  life,  the  Saviour  is  as  near  to  us,  we  cannot  complain  of 
the  lack  of  other  comforters.  We  shall  be  sure  to  awake  at  last  to  His  likeness,  and 
shall  shine  forth  as  the  sun,  in  our  Father's  kingdom.  J.  H.  Norton.  I  can  but 
wonder  at  three  things  in  the  love  of  Christ.  First,  freedom.  Oh  that  lumps  of  sin 
should  get  such  love  for  nothing !  Secondly,  the  sweetness  of  His  love.  I  give 
over  either  to  speak  or  write  of  it;  but  those  that  feel  it  may  better  witness  what  it 
is;  but  it  is  so  sweet,  that,  next  to  Christ  Himself,  nothing  can  match  it.  Nay,  I 
think  that  a  soul  could  live  eternally  blessed  on  Christ's  love,  and  feed  upon  no  other 
thing.  Thirdly,  what  power  and  strength  are  in  His  love  !  I  am  persuaded  it  can 
climb  a  steep  hill  with  hell  upon  its  back ;  and  swim  through  water  and  not  drown ;  and 


A.D.    29. 


a  Mai.  iv.  6. 
6  Jo.  1.  21. 
c  Lu.  1.  17. 
"There  Is  a  re- 
gion o£  the  spirit 
which  you  may- 
call  the  moun- 
tain-tops of  hu- 
man life  ;  it  is  a 
point  high  up,  it 
is  a  place  some- 
times difficult  to 
climb,  but  at 
that  point  hea- 
ven and  earth 
meet.  It  is  like 
the  seventh 
heaven,  and 
when  a  man 
climbs  it  he  sees 
unutterable 
things."     Horton. 

dcf.  Mk.  X.  32. 
"The  great  pic- 
ture of  Raphael 
has  enshrmed 
forever  the  con- 
trast between  the 
scene  on  the 
Mount  of  Glorifi- 
cation and  that 
which  awaited 
the  Saviour  and 
the  three  Apos- 
tles on  the  plain 
below,  between 
the  harmonies  of 
heaven  and  the 
harsh  discords  of 
earth."     Cam.  B. 

"  He  asks  not 
that  our  love 
should  equal  His 
but  resemble  His ; 
not  that  it  should 
be  of  the  same 
strength,  but  of 
the  same  kind.  A 
pearl  of  dew  will 
not  hold  the  sun, 
but  it  may  hold 
a  spark  of  Its 
ligbt.  A  child  by 
the  sea  trying  to 
catch  the  waves 
as  they  dash  in 
clouds  of  crystal 
spray  upon  the 
sand  cannot  hold 
the  ocean  in  a 
tiny  shell,  but  he 
can  hold  a  drop 
of  the  ocean  wa- 
ter."  C.  Stanford. 

Like  some 
mighty  general 
who.havlng  been 
absent  from  the 
field  of  battle, 
finds  that  his 
1  leu  t  en  ants 
have  rashly 
engaged  in  ac- 
tion and  have 
been  defeated,  he 
lifts  his  standard 
in   the  midst  of 


236 


MARK. 


Chap.  ix.  i6 — 22. 


A.D.  29. 

his  troops,  and 
bids  tliein  rally 
around  him : 
they  gather :  they 
dash  upon  the 
all- but  trium- 
phant foemen, 
and  soon  they 
turn  the  balance 
of  victory.  Spur- 
geon. 

a  demoniac 
healed 

Ma.  xvil.  14—21. 
La.  Ix.  37—43. 
a  Ma.  xii.  22 ;  Lu. 
si.  14. 

"Verse  16  is  the 
only  distinct  re- 
pulse recorded, 
and  the  scribes 
attacked  them 
keenly." 

"How  deeply- 
rooted  must  un- 
belief be  in  our 
hearts,  when  we 
are  surprised  to 
find  our  prayers 
answered,  in- 
stead of  feeling 
sure  that  they 
will  be  so,  if  they 
are  only  offered 
up  in  faith,  and 
accord  with  the 
will  of  God!" 
Hare. 


Ma.  xvll.  17 ;  Lu. 
ix.  41,  42. 

b  De.  xxxii.  5,  20; 
vili.  20  :  Pa. 
Ixxviil.  8 ;  He.  ill. 

10. 

"The  kingdom  of 
Satan,  in  small 
and  great,  is  ever 
stirred  into  a 
fiercer  activity 
by  the  coming 
near  of  the  king- 
dom of  Christ. 
Satan  has  great 
wrath  when  his 
time  is  short." 
Tre7ich. 


c  Job  V.  7 ;  Ps. 
li.  5. 

"There  never 
was  such  a  lone- 
ly soul  on  this 
earth  as  His,  just 
because  there 
never  was  anoth- 
er so  pure  and 
loving.  The  plain 
felt  soul-chilling 
after  the  blessed 
communion  of 
the  mountain. 
For  once  the  pain 
He  felt  broke  the 
bounds  of  res- 
traint, and 
shaped  for  itself 


sing  in  the  fire,  and  find  no  pain ;  and  triumpli  in  losses,  prisons,  sorrow,  exile,  dis- 
grace, and  laugh  and  rejoice  in  death.  "When  I  have  worn  ray  tongue  to  a  stump  in 
praising  Christ,  I  have  done  nothing  to  Him ;  for  my  withered  arras  will  not  go 
about  His  high,  wide,  long,  and  broad  love. 

16 — 18.  asked  .  .  them,  the  remainder  of  this  day  seems  to  have  been 
occupied  with  discussions  with  the  scribes,  as  it  was  the  day  aft.  (i?<.)  that  the 
dumb  demoniac  was  brought  to  Hira.  one  .  .  said,  never  a  great  multitude, 
some  sad  heart,  master,  the  man  was  perh.  a  disciple  (though  Ma.  says  "  Lord"). 
Christian  disc,  have  their  domestic  sorrows,  my  son,  as  much  77iine  as  if  he  were 
whole;  His  only  son  (Lu.).  dumb  Spirit,"  preventing  his  praising  God,  or  com- 
municating with  men.  pineth  away,"  these  are  the  symptoms  of  epilepsy,  which 
was  well  known  among  the  ancients,  and  was  regarded  by  the  Greeks  and  Romans 
as  a  sacred  disease,  brought  on  directly  by  supernatural  power  and  of  evil  omen." 
Clarke. 

A71  anxious  father. — I.  Subject  of  his  anxiety — 1.  His  son,  hope  of  his  house,  his 
support  in  old  age;  2.  His  only  son,  all  his  father's  love  and  hope  centred  here;  3. 
His  only  son  possessed  a  violent  demon,  etc.  H.  The  eflbrts  he  made — 1.  Went  to 
the  disciples,  disappointed,  yet  not  yielding  to  despair;  2.  Brought  hira  to  Jesus; 
3.  Note  his  perseverance. 

God's  regard  for  faith. — A  swallow  having  built  its  nest  upon  the  tent  of  Charles 
v.,  the  Emperor  generously  commanded  that  the  tent  should  not  be  taken  down 
when  the  camp  removed,  but  should  remain  until  the  young  birds  were  ready  to  fly. 
Was  there  such  gentleness  in  the  heart  of  a  soldier  towards  a  poor  bird  which  was 
not  of  his  making,  and  shall  the  Lord  deal  hardly  with  his  creatures  when  they  ven- 
ture to  put  their  trust  in  Him  !  Be  assured  He  hath  a  great  love  to  those  trembling 
souls  that  fly  for  shelter  to  His  royal  courts.  He  that  buildeth  his  nest  upon  a  Divine 
promise  shall  find  it  abide  and  remain  until  he  shall  fly  away  to  the  land  where  pro- 
mises are  lost  in  fulfilments.     Spurgeon. 

19,  20.  (See  notes  on  Ma.)  faithless,  unbelieving,  generation,'  addressed 
generally  to  the  people  of  the  times  of  our  Lord,  how  .  .  stlflEier,  endure,  bear 
with,  bring  .  .  me,  word  of  rebuke,  swiftly  followed  by  word  of  mercy. 
they,  father  and  disciples,  spirit  .  .  foaming,  last  struggle  for  possession, 
and  last  efi'ort  of  Satanic  malice. 

Bring  him  iinto  Me. — L  The  command  imparted  encouragement — assured  the 
intention  of  mercy — would  not  have  commanded  to  bring,  without  meaning  to  cure; 
n.  Indicated  great  self-confidence  of  power;  IH.  Intimated  that  to  take  his  sou 
elsewhere  was  useless ;  IV.  Desired  this  evidence  of  faith — except  he  believed  He 
would  not  bring  him;  V.  Looked  for  prompt  obedience — "bring  him  to  Me," — 
now. 

Faith  in  the  great  God. — There  was  once  a  good  woman  who  was  well  known 
among  her  circle  for  her  simple  faith,  and  her  great  calmness  in  the  midst  of  many 
trials.  Another  woman,  living  at  a  distance,  hearing  of  her,  said,  "I  must  go  and 
see  that  woman,  and  learn  the  secret  of  her  holy,  happy  life."  She  went;  and  ac- 
costing the  woman,  said,  "Are  you  the  woman  with  the  great  faith?"  "No,"  re- 
plied she,  "I  am  not  the  woman  with  the  great  faith;  but  I  am  the  woman  with  a 
little  faith  in  the  great  God."     Noel. 

21,  22.  how  long,  etc.,  question  not  needful  to  the  cure;  nor  to  obtain  infor- 
mation. The  time  could  not  affect  the  work  of  Christ;  but  to  show  sympathy  and 
love,  and  especially  to  awaken  and  strengthen  the  fatlier's  faith,  of  .  .  child," 
infancy.  All  this  i)revious  confession  will  make  the  cure  more  apparent,  if  .  . 
canst,  very  weak  faith,  if  any.  us,  father  and  sou.  The  affliction  of  one  is  sor- 
row for  the  other. 

A  Sunday-school  address. — "Consider: — I.  Tlie  sorrowing  parents.  Help  us. 
Otiier  parents  with  healthy  children,  these  with  an  afflicted  son.  Other  parents  de- 
riving help  from  their  children,  these  begging  help  for  him  and  themselves.  Com- 
pare parents  you  know.  II.  TJie  afflicted  son.  Could  not  help  his  affliction.  Terrible 
in  its  nature.  Exposed  him  to  danger — 'fire  .  .  water  .  .  destroy  him.'  His 
miserable  appearance  and  life.  Could  not  work,  could  not  play.  Needed  constant 
watching.  III.  The  compassionate  helper.  Felt  for  the  parents.  Did  not  laugh  at 
the  contortions  of  the  youth.  If  He  had  not  been  able  to  help,  He  would  not  have 
scorned.     But  He  did  help.     Learn  :  Be  thankful  tor  your  own  health,  etc.     Do  not 


Chap.  ix.  23—39. 


MARK. 


237 


mock  the  unfortunate ;  cowardly.     If  you  cannot  cure  like  Christ,  at  least  act  like  a 
Christian.     Be  pitiful,  kind,  tender-hearted."     The  Hive. 

Weak,  but  increasing  faith. — When  the  suspension  bridg-e  across  the  Niagara 
was  to  be  erected,  the  question  was,  how  to  get  the  cable  over  ?  With  a  favoring 
wind,  a  kite  was  elevatgd,  which  alighted  on  the  other  shore.  To  its  insignificant 
string  a  cord  was  attached,  which  was  drawn  over,  then  a  rope,  then  a  larger  rope, 
then  a  cable  strong  enough  to  sustain  the  iron  cable  which  supported  the  bridge, 
over  which  heavily-laden  trains  pass  in  safety.  This  could  never  have  been  done 
but  for  the  little  kite-string,  which  may  represent  a  weak  faith,  yet  reaches  to  Christ 
and  heaven,  and  may  enlarge  to  gigantic  proportions,  and  hold  its  possessor  fast 
anchored  within  the  veil. 

23,  24.  if  .  .  believe,"  the  question  for  you  to  settle  is  not  "what  I  can 
do,"  but  "whether  you  can  believe."  all  things,  proper  for  Me  to  give  and  you 
to  receive,  father  .  .  out,  he  believed,  at  any  rate,  that  belief  was  needful. 
help     .     .     unbelief,  either  by  taking  it  away,  or  by  healing  my  son. 

Help  my  unbelief. — I.  While  the  unbelief  of  others  was  rebuked,  that  of  this 
man  was  pitied — why:  1.  It  was  the  result  of  old  teaching  and  ignorance;  2.  It  was 
earnestly  struggled  against ;  3.  The  man  himself  felt  and  confessed  it;  4.  How  the 
unbelief  of  an  earnest  man  is  helped. 

Helj)  my  unbelief. — The  master  of  an  infant  school,  having  directed  a  little  fel- 
low to  move  a  stool,  but  so  as  not  to  be  himself  seen,  thus  endeavored  to  instruct 
his  infant  charge: — "You  cannot  see  anyone  moving  the  stool, — is  it  not  alive?" 
"Oh  no,  master,  it's  not  alive,  never  was  alive;  some  one  must  be  moving  it." 
"But,  my  little  fellow,  you  cannot  see  anybody;  perhaps  it  moves  itself?"  "Oh  no, 
sir,  though  we  do  not  see  anybody,  that  does  not  make  any  odds;  it  does  not  move 
itself."  He  then  told  them  of  the  sun,  and  moon,  and  stars;  and  that  although  we 
did  not  see  any  one  move  them,  j'et  it  was  certain  that  they  were  moved,  and  no 
other  could  do  so  but  God  Himself,  but  we  could  not  see  Him.  "Yes,  master,  it 
must  be  God."  "But  then,  my  little  folks,  you  cannot  see  Him?"  "Please,  sir, 
we  must  believe  it."  "  Well  then,  j'ou  believe  it  ? "  "Yes."  "This  then  is /«/;;/«." 
"  Please,  sir,  then  little  faith  is  better  than  no  faith."  "  If  you  have  little  faith,  what 
will  you  do?"  Little  James  said,  "I'll  shut  myself  up  in  a  corner,  and  I'll  pray, 
'  Lord,  I  believe;  help  Thou  my  unbelief.'  " 

25,  26.  saw  .  .  together,  and  that  thus  rapidly  collecting  multitude 
would  be  the  occas.  of  much  confusion.  I  charge,  a  power  thou  canst  not  resist. 
enter  .  .  him,  Christ  cares  not  only  for  the  present  good,  but  future  safety  and 
glory  for  His  people,  dead,  the  evil  spirit  did  his  worst,  since  he  could — with  this 
victim — do  no  more,     many,  the  multitude  having  now  collected  round  him. 

Safety  for  the  future  secured  by  deliverance  fi'om 'present  evil. — "Come  out" — 
"Enter  no  more  in." — I.  That  the  future  may  be  assured,  there  must  be  a  present 
casting  out  of  evil;  II.  That  the  future  may  be  assured,  the  evil  must  be  kept  out 
by  the  all-powerful  Word  of  Christ;  III.  Folly  of  those  who  are  vainly  hoping  for 
future  improvement,  without  seeking  deliverance. 

27 — 29.  took  .  .  hand,  etc.,''  tenderness,  sympathy,  help,  arose,  cured. 
privately,  that  others  might  not  know  the  secret  of  their  failure,  why  .  . 
out,  right  for  men  who  have  failed  in  doing  good,  to  inquire  into  the  cause. 
kind,  "In  His  reply  to  their  question  our  Lord  impresses  upon  them  a  two-fold  les- 
son: (i)  The  omnipotence  of  a  perfect  faith  (see  Matt.  xvii.  20,  21);  (ii)that,  as  there 
is  order  and  gradation  in  the  hierarchy  of  blessed  spirits,  so  is  it  with  the  spirits  of 
evil  (see  Eph.  vi.  12).  These  last  words  and  fasting  are  wanting  in  the  Sinaitic  MS. 
and  some  Versions."     Cam.  B. 

Fasting  and  prayer. — I.  The  extraordinary  difficulties  which  some  have  to  en- 
counter: i.  From  the  great  adversary  of  souls;  2.  From  their  own  indwelling  cor- 
ruptions. II.  The  extraordinary  means  which  they  should  use  in  order  to  surmount 
them.  Address: — 1.  Those  who  are  yielding  to  their  spiritual  enemies;  2.  Those 
who  are  conflicting  with  them.    Simeon. 

Prayer  and  fasting. — Staying  at  Hastings  a  few  months  since  I  was  much  inter- 
ested in  watching  the  building  of  a  breakwater  just  opposite  my  lodgings.  It  was 
done  by  driving  massive  piles  of  wood  into  the  shingle.  They  were  driven  by  a 
huge  mass  of  metal  being  let  fall  upon  them  from  a  great  height.  True,  the  blows 
were  not  very  quick  one  upon  another,  for  it  took  some  time  to  raise  the  weight  to 


this  pathetic  ut- 
terance, "How 
long  shall  I  b  e 
with  you  ?  "  Bib. 
III. 


a  2  Ch.  XX.  20; 
Ma.  xvii.  20;  Mk. 
xl.  23;  Lu.  xvii. 
6;  Jo.  xi.  40;  He. 
xi.  6. 

The  expression 
does  not  mean, 
in  this  connec- 
tion, "It  is  possi- 
ble for  the  be- 
liever to  do  all 
things,"  but  "It 
is  possible  for 
the  believer  to 
get  all  things." 
Omnipotence  is. 
in  a  sense,  at  his 
disposal. 


"The  little  spark 
of  faith  which  is 
kindled  in  his 
soul  reveals  to 
him  the  abysmal 
depths  of  unbe- 
lief which  are 
there."     Trench. 


"  God  looks  not 
at  the  oratory  of 
your  prayers, 
how  elegant  they 
may  be;  nor  at 
the  geometry  of 
your  pi'ayers, 
how  long  they 
may  be;  nor  at 
the  arithmetic  of 
your  prayers, 
how  many  they 
may  be;  nor  at 
the  logic  of  your 
prayers,  how  me- 
thodical they 
may  be;  but  the 
sincerity  of  them 
He  looks  at."  T. 
Brooks. 


"Those  who  in 
the  beginning  of 
life  have  under- 
gone continued 
adversities, 
sometimes  re- 
ceive, as  it  were, 
a  greater  privil- 
ege as  to  the  rest 
of  their  life." 
Bengel. 


b  Ma.  xvii.  6—8; 
Ee.  i    17;   Da.  x. 

9,  10. 

"While  we  can 
fast  and  pray, 
God  will  com- 
mand for  us,  and 
Satan  cannot 
prevail  against 
us."    .Bj).  Hall. 


238 


Chap.  ix.  30—37. 


A.D.  29. 

"The  reason  of 
abstaining  from 
food  is,  that  it  is 
an  expression  of 
our  sorrow  and 
humiliation,  a 
tacit  acknowl- 
edgement that 
we  have  forfeit- 
ed, and  deserve 
not  so  much  as 
the  common 
mercies  of  life ; 
thus  It  helps 
contrition."  J. 
Beaumont. 

Galilee 

Jesus  fore- 
tells His 
death 

Ma.  xvli.  22,  23; 

Lu.  ix.  43—45. 

a  Lu.  ix.  44;  Ho. 

vi.  2. 

6  Ecc.  i.  18. 

"From  Ignor- 
ance our  com- 
fort flows : 
The  only 
wretched  are 
the  wise." 

Prior. 

The  contempt 
of  death  has 
been  accounted 
a  vii'tue  of  the 
first  class.  Vir- 
gil makes  it  es- 
sential to  the 
character  of  a 
happy  man. 
Rochefoucauld. 

Capemautn 

discourse  on 
greatness 

Ma.   xvlil.  1—35; 
Lu.  ix.  46—50. 
c  Ma.   xvli.   24^- 
27. 

It  was  asked  of 
the  good  Cecil's 
daughter  what 
made  everybody 
love  her?  She 
thought  a  mom- 
ent with  a  curi- 
ous sort  of  sur- 
prise, and  then 
answered  with 
her  own  kind  of 
logic,  "Because 
I  love  every- 
body." 

children 

d  Ma.  XX.  26,  27 ; 
Mk.  X.  43. 
e  Lu.  ix.  48. 
"Unless  you  be- 
come like  this 
little  child  you 
cannot  enter  the 
Kingdom  of  God. 
This  egotism, 
this  self-asser- 
tion,   this    rest- 


the  necessary  elevation ;  but  when  it  did  fall  it  accomplished  something.  Now  sup- 
pose an  on-looker  had  suggested  that  time  was  being  wasted  in  hauling  the  hercu- 
lean hammer  up,  and  had  ofl'ered  to  tap  the  iron-bound  pile  with  a  child's  spade, 
saying  he  could  give  a  hundred  taps  to  the  one  blow,  what  would  have  been  thought 
of  his  suggestion  ?  It  would  have  been  laughed  to  scorn,  apd  he  would  have  been 
told  that  one  of  their  blows  would  do  more  than  a  whole  century  of  his  tapping; 
that  there  was  no  waste  of  time  in  raising  the  iron  thunderbolt,  for  the  power  of  its 
blow  was  in  proportion  to  the  height  from  which  it  fell.  So,  believer,  your  power 
and  mine  to  afl'ect  men  is  in  exact  proportion  to  the  elevation  of  our  soul-life,  and 
this  elevation  can  only  be  obtained  bv  secret  communion  with  God,  and  abstinence 
from  all  that  panders  to  the  flesh  and  hinders  the  spirit's  fellowship.  Oh  for  a 
higher  ambition  to  be  made  meet  for  the  Master's  use ;  a  more  intense  longing  for 
that  secret  power  with  God  in  private,  that  shall  make  us  more  than  conquerors  over 
hell  in  public.     A.  G.  Brown. 

-JO — 32.  passed  .  .  Galilee,  travelling  S.  by  Jordan  and  the  lake;  avoid- 
ing the  cities,  man  .  .  know,  "  for  the  eyes  of  His  enemies  were  everywhere 
upon  Him."  taught,"  was  teaching;  not  in  few  casual  words,  but  ace.  to  a  well- 
considered  plan,  afraid,  "they  ask  questions  of  Jesus  more  readily  concerning 
anything  whatever  {v.  28)  than  ab.  Himself." 

Inquiry  restrained  by  fear  {v.  32).— I.  They  evidently  desired  to  know  more, 
n.  Feared  to  ask:  1.  Lest  their  worst  fears  should  be  confirmed;  2.  Lest  their  ignor- 
ance should  be  rebuked.  HI.  This  may  be  applied  to  such  as  would  fain  know 
more,  but  shrink  from  inquiring  into  truth  lest  their  fears  and  apprehensions  of  con- 
science should  be  confirmed— hence  the  saying,  "Where  ignorance  is  bliss,  'tis  folly 
to  be  wise."*     T.  Gray. 

The  martyr's  support.— WiSi  read  of  a  Christian  youth  on  whom  his  persecutors 
put  in  practice  a  more  than  common  share  of  their  ingenuity,  that,  by  his  torments, 
they  might  compel  him  to  deny  his  Lord  and  Saviour.  After  a  long  endurance 
of  those  pains,  they  released  him,  in  wonder  at  his  obstinacy.  His  Christian 
brethren  are  said  to  have  wondered,  too,  and  to  have  asked  him  by  what  mighty  faith 
he  could  so  strangely  subdue  the  violence  of  the  fire  as  that  neither  a  cry  nor  a 
groan  escaped  him.  "  It  was  indeed  most  painful,"  was  the  noble  youth's  reply; 
"  but  an  angel  stood  by  me  when  my  anguish  was  at  the  worst,  and,  with  his  finger, 
pointed  to  heaven." 

33  34*  Capernaum,  at  this  time  the  payment  of  Temple  ta.x  was  due." 
house,  away  from  the  crowd,  disputed,  dialogued,  conversed;  not  quarrelled, 
or  difl'ered.  held  .  .  peace,  their  very  silence  was  eloquent;  perceiving  that 
He  knew,  they  felt  condemned  by  betraying  in  their  dispute  a  spirit  so  dif.  fr.  His. 

TT7io  shall  be  greatest.— I.  Each  one  wanted  to  be  (see  x,4I);  II.  Doubtless  each 
one  thought  of  his  own  distinctive  qualifications  as  the  basis  of  greatness ;  HI.  That 
they  should  dispute  on  such  a  subject  shows  they  had  missed  the  real  secret  of 
greatness— goodness;  IV.  They  were  all  ashamed  of  wasting  their  time,  and  betray- 
ing their  character,  by  such  a  discussion. 

Tlie  Temple  tax.— li  was  half  a  shekel,  or  about  25  cents.  It  was  not  the  same 
as  the  tribute  to  Caesar  (xii.  14).  Here  the  term  is  the  didrachma,  or  double 
drachma,  which  was  the  Grseco-Roman  coin  in  which  the  tax  was  paid  in  our  Lord's 
time.  Yet  the  coin  would  not  go  into  the  treasury,  but  bad  to  be  changed  for  Jewish 
money  on  account  of  the  heads  and  figures  on  it,  which  were  deemed  idolatrous. 
This  was  the  business  of  the  "  money  changers  "  in  the  Temple  (xi.  15).  No  one  was 
forced  to  pay  this  tax;  but  he  who  neglected  or  refused  it  was  considered  an  unfaith- 
ful Jew,  or  one  not  religious.  The  coin  which  Peter  took  from  the* fish's  mouth  was 
a  stater,  equal  to  four  drachmas.    Jacobus. 

^s—'in.  sat  down,  attitude  of  teacher,  esp.  when  in  act  of  formal  teaching. 
called  .  *  .  twelve,  to  come  nearer  and  listen  attentively,  desire  first,"* 
wish  to  be  pre-emiuent,  and  of  necessity  shape  his  life  by  his  desire,  last,  not 
only  shall  Providence  so  order  it,  but  that  very  desire  proves  his  littleness  and 
unworthiness.  child,  "  not  improbable  is  the  conjecture  that  it  was  Peter's  child.  ' 
whosoever,'  Apostle  or  disciple,  receive,  into  heart,  sympathy,  interest,  one, 
even  one.  My  name,  not  fr.  human  ties  or  policy  merely,  but  for  My  sake,  to 
lead  even  one  child  into  My  kingdom.  Me,  "so  dear  to  Hun,  doth  He  teach  us, 
that  the  lowly  are." 


Chap.  ix.  38—50. 


MARK. 


239 


The  way  to  be  great. — I.  He  had  better  not  have  the  desire.  "7/"  any,"  etc.  n. 
He  must  be  willing  to  be  last  and  lowest.  HI.  Greatness  consists  in  humble 
service,  not  in  pompous  lordship.  Better  to  help  a  poor  man  to  heaven  than  be  a 
king  and  not  render  service.  IV.  Be  childlike;  i.e.,  trusting,  simple,  free  from 
guile;  thinking  not  of  high  or  low.     V.  Help  the  children;  receive  them. 

A  child  illustrative  of  faith. — Have  you  ever  thought  of  the  life  of  a  child  ? 
Why,  the  life  of  a  child  is  a  perfect  life  of  faith.  That  little  child — what  can  that 
little  child  do  ?  Why,  that  little  child  could  not  find  its  way  to  the  street-end,  and 
back  again.  It  would  be  lost  if  you  trusted  it  alone.  That  little  child  could  not 
find  the  next  meal.  If  you  left  that  little  child,  it  would  die  of  want.  That  little 
child  could  not  furnish  a  shelter  for  its  own  head  to-night.  And  yet  has  that  little 
child  any  fear  about  it  ?  Has  that  little  child  any  sort  of  alarm  about  it  ?  Not  at 
all.  How  comes  it  that  the  child's  life  is  the  happy  life  it  is  ?  Because,  instinctively 
and  beautifully,  it  is  a  life  of  faith.  That  child  could  not  buy  the  next  loaf,  but  it 
has  a  firm  belief  that  "father"  can.  That  child  could  not  provide  for  itself  the 
garments  for  to-morrow,  but  it  has  an  unbounded  belief  in  "father's"  power 
to  do  it,  and  "  mother's  "  power  to  doit.  That  child  could  not  do  it  for  itself  for 
a  day ;  but  it  never  costs  that  child  one  moment's  concern.  Its  life  is  a  life  of 
perfect  faith  in  its  parents.     S.  Coley. 

38 — 40.  John,  in  this  case  truly  a  "son  of  thunder."  one,  prob.  a  disc,  of 
John  the  B.,  who  had  not  yet  outwardly  followed  Christ,  forbade,  John  seems  to 
have  some  doubt  as  to  the  propriety  of  this  act  of  forbidding,  forbid  .  .  not," 
"Let  them  give  heed  to  these  words  who  tie  down  spiritual  gifts  to  a  canonical  suc- 
cession." Benrjel.  lightly,* -R.  F".  "  quickly."  is  .  .  part,<^  doing  something 
for  Christ's  sake. 

Intolerance. — I.  There  are  good  men,  trying  to  do  good  in  all  churches — HI.  by 
quoting  names.  H.  Men  of  other  churches  are  apt  to  misjudge  them  and  their  labors, 
and  often  tempted  to  hinder  them — ill.  from  history.  Persecution.  III.  Though  we 
would  naturally  desire  they  were  with  us,  yet  remember  the  Master's  words.  IV. 
Really  good  men,  who  are  sometimes  intolerant,  have  doubts  as  to  the  rightness  of 
intolerance — John  had  such  a  doubt. 

41^48.  give  .  .  water,"*  which  all  gave  readily  in  those  sultry  lands;  if 
even  so  small  a  service  done  for  Christ's  sake  shall  be  rewarded,  much  more  shall  the 
casting  out  of  devils,  offend,"  cast  a  hindrance  in  the  way,  cause  to  stumble. 
millstone  (see  note  on  Ma.  xviii.  4 — 6).  hand,  etc./  (see  note  on  Ma.  v.  29). 
worm,^  corruption  past  recovery. 

Christ's  interest  in  Eis people. — "I.  The  interest  which  Christ  takes  in  His  be- 
lieving people:  1.  In  a  way  of  good;  2.  In  a  way  of  evil.  II.  The  return  it  calls  for 
at  our  hands:  1.  Admiration;  2.  Affiance;  3.  Gratitude.  Address:  1.  Are  there 
any  here  who  have  discouraged  the  saints  ?  2.  Are  there  any  here  who  have  delighted 
to  do  them  good  ? "    Simeon. 

A  cup  of  cold  water. — A  young  Englishwoman  was  sent  to  France  to  be  educated 
in  a  Huguenot  school  in  Paris.  A  few  evenings  before  the  fatal  massacre  of  St.  Bar- 
tholomew's Day,  she  and  some  of  her  young  companions  were  taking  a  walk  in  some 
part  of  the  town  where  there  were  sentinels  placed — perhaps  on  the  walls ;  and  you 
know  that  when  a  soldier  is  on  guard  he  must  not  leave  his  post  until  he  is  relieved, 
that  is,  till  another  soldier  comes  to  take  his  place.  One  of  the  soldiers,  as  the  young 
ladies  passed  him,  besought  them  to  have  the  charity  to  bring  him  a  little  water, 
adding  that  he  was  very  ill,  and  that  it  would  be  as  much  as  his  life  was  worth  to  go 
and  fetch  it  himself.  The  ladies  walked  on,  much  oflended  at  the  man  for  presuming 
to  speak  to  them,  all  but  the  young  Englishwoman,  whose  compassion  was  moved, 
and  who,  leaving  her  party,  procured  some  water  and  brought  it  to  the  soldier.  He 
begged  her  to  tell  him  her  name  and  place  of  abode,  and  this  she  did.  When  she  re- 
joined her  companions,  some  blamed  and  others  ridiculed  her  attention  to  a  common 
soldier;  but  they  soon  had  reason  to  lament  that  they  had  not  been  equally  compas- 
sionate, for  the  grateful  soldier  contrived,  on  the  night  of  the  massacre,  to  save  this 
young  Englishwoman,  while  all  the  other  inhabitants  of  the  house  she  dwelt  in  were 
killed. 

49,50.  salted  .  .  fire,*thereflningfireofaffliction,  self-denial,  etc.,  shall 
be  as  a  preserving  salt,  sacrifice  .  .  salt,' every  sacrifice  a  Christian  makes, 
every  act  of  self-denial  can  be  acceptable  only  as  it  is  oflered  with  faith  in  the  promise 


A.D.  29. 

less  desire  to  toe 
something,  and 
to  be  recognized 
by  men,  swells 
you  to  such  pro- 
portions that 
you  cannot  push 
in  at  the  narrow 
gate  of  the  King- 
dom." Cartoons 
of  St.  Mark. 
"  Good  Christian 
people,  here  (v. 
37)  lies  for  you 
an  inestimable 
loan ; — take  all 
heed  thereof,  in 
all  carefulness 
employ  it;— with 
high  recom- 
pense, or  else, 
with  heavy  pen- 
alty will  it  one 
day  be  required 
back."     Carlyle. 

iutoleratice 

a  Nu.  xi.  26—28; 
Phi.  i.  18. 
6  1  Co.  xii.  3. 
"The   very  suc- 
cess of   the   mi- 
racle   will     awe 
him,    and     pre- 
vent  him    from 
soon    or   lightly 
spealiing  evil  of 
me."     Alfirrd. 
c  Ma.  xil.  30. 

doing  good 
for  Christ's 
sake 

d  Ma.  X.  42;   xxv. 

40. 

e    Ma.    xviil.    6; 
Lu.  xvil.  1,  2. 
/  De.  xlii.  6—11. 
g  Is.  Ixvl.  24 ;  Re. 
xvl.  11. 

"Life  affords  but 
few  opportuni- 
ties of  doing 
great  services 
for  others ;  but 
there  is  scarcely 
an  hour  of  the 
day  Jhat  does 
not  afford  us  an 
opportunity  o  f 
performing  some 
little,  it  may  be 
unnoticed  kind- 
ness." Bowes. 
"The  disposition 
to  give  a  cup  of 
cold  water  to  a 
disciple  is  a  far 
nobler  property 
than  the  finest 
intellect.  Satan 
has  a  fine  intel- 
lect, but  not  the 
image  of  God." 
Howels. 

preserving 
principles 

hi  Co.  ill.  13,15; 

1  Pe.  1.  7 ;  Iv.  12 

—17. 

i  Le.  il.  13. 


240 


A.D.  29. 

a  Seeesp.  Alford 
in  loc. 

h    Ma.  V.  13. 
c  Ep.  iv.  29;  Col. 
iv.  6. 

d  Ko.  xli.  18;  xiv. 
19;  2  Co.  xiii.  11; 
He.  xii.l4;  2  Ti. 
li.  22. 

The  persecu- 
tions, struggles, 
and  sufferings 
of  t  h  o  disciples 
were  to  be  as 
salt  to  preserve 
and  freshen  the 
divine  life  in 
them ;  to  make 
them  more  and 
more  fit  sacri- 
fices to  be  conse- 
crated to  God. 
But  the  salt 
must  be  there, 
the  spirit  of  self- 
sacrifice,  spring- 
ing from  the  di- 
vine life  within, 
before  outward 
trials  can  serve 
to  purify  the 
beart.      Neander. 


MARK. 


Chap.  X.  I. 


coast  of 
Judaea 

Ma.  xlx.  1,  2. 

Between  the 
events  just  re- 
corded and  those 
of  which  the 
Evangelist  now 
proceeds  to  treat, 
many  others  had 
occurred,  which 
ho  has  passed 
over.  The  most 
important  o  £ 
these  were :  Tlie 
visit  of  our  Lord  to 
Jerusalem  at  the 
Feast  of  Taherna- 
cles  (John  vii.  8 — 
10) ;  Ministrations 
in  Judrea  and  Mis- 
sion of  the  Seventy 
(Luke  X — xiii. 
17) ;  Visit  to  Jeru- 
salem, at  the 
Feast  of  Dedication 
(John  X.  22—39); 
Tour  in  Perma 
(Luke  xiii.  22— 
xvii.  10);  The 
raising  of  Lazarus 
(John  xi.  1—40); 
Resolve  of  the  San- 
hedrin  to  put  Him 
to  death,  and  His 
retirement  to  Eph- 
raim  (John  xi- 
47—64).     Cam.  B. 


of  a  covenant  God."    salt     .     .     good,*  while  it  remains  good  salt,  and  is  applied 
to  good  purposes,    salt    .     .     savor,  or  Christian  men,  who  are  "the  salt  of  the 
earth,"  lose  strength  of  faith,  fervency  of  love,  etc.     have  salt     .     .     your- 
selves,'' as  well  as,  and  in  order  that  you  may  be,  salt  to  others,     peace 
another, '^  not  seeking  personal  pre-eminence. 

Preservation  from  corruption. — Christ  is  not,  in  either  of  these  terms  (salted, 
fire),  referring  to  the  literal  realities.  It  is  salting  and  fire,  metaphorically  viewed, 
of  which  He  speaks.  It  is  on  the  antiseptic  property  of  salt  that  Christ's  representa- 
tion is  founded.  Every  one  of  His  disciples  shall  be  preserved  from  corruption  by 
fire.  The  fire  referred  to,  however,  is  not  penal,  like  the  inextinguishable  fire  of 
Gehenna.  It  is  intentionally  purificatory.  But,  tliougli  not  penal,  it  is  painful.  It 
scorches  and  pierces  to  the  quick.  What,  then,  is  this  fire  ?  It  is  the  unsparing 
spirit  of  self-sacrifice— the  spirit  that  parts,  for  righteousness  sake,  with  a  hand, 
a  foot,  an  eye.  Every  disciple  of  Christ  is  preserved  from  corruption,  and  conse- 
quent everlasting  destruction,  by  unsparing  self-sacrifice.  J.  Moriso7i.—0ne 
essential. — If  sugar  be  not  sweet,  if  fruit  have  no  flavor,  if  meat  be  without  nutri- 
ment, what  folly  to  give  it  commendation  for  any  other  quality  !  If  a  man  lack 
manliness,  if  a  woman  lack  womanliness,  if  a  child  lack  childlikeness,  praise  for  any 
other  characteristic  is  little  else  than  censure  or  a  sneer.  What  is  home  without 
affection  ?  What  is  character  without  sincerity  ?  Wiiat  is  salt  without  saltness?  If 
you  are  a  disciple  of  Christ  the  real  question  is.  How  much  of  a  Christian  disciple- 
ship  is  there  in  you  ?  Everything  else— all  your  popularity,  all  your  supposed  use- 
fulness, all  your  zeal  in  good  works — is  something  outside  of  the  only  thing  that  is 
really  worth  taking  into  account  in  an  estimate  of  your  worth  as  a  disciple  of  Christ. 


CHAPTER    THE   TENTH. 

"  The  six  chapters  that  follow  upon  this  correspond  in  a  manner  to  the  P/icedo 
of  Plato.  As  that  dialogue  presents  Socrates  serenely  and  triumphantly  confronting 
death,  this  passage  marks  the  aspect,  the  manner,  the  deeds,  the  words  of  Jesus 
under  the  shadow  of  His  own  Cross."    Horton. 

I.  thence,  i.  e.,  fr.  Galilee;  prob.  crossing  Jordan  just  S.  of  the  sea.  coasts, 
borders,  frontiers,  by  .  .  Jordan,  i.  e.,  down  thro.  Perfea.  on  E.  side  of  the 
river  (Ma.),   he    .    .    wont.  His  constant  practice,     taught,  and  healed.     (Ma.). 

Christ  the  healer  (see  iii.  10). — "I.  The  Physician:  1.  He  is  able;  2.  Experi- 
enced; 3.  Always  at  hand;  4.  The  only  One  who  is  able  to  cure  soul-disease.  II. 
The  Patients:  1.  There  cannot  come  too  many  of  them;  2.  They  cannot  come  too 
soon;  3.  They  cannot  come  too  late — come  all,  come  now,  only  come."  JDr.  J. 
Edmo7id. 

Doing  good  to  the  very  last. — The  horse  of  the  Rev.  Dr.  Eastman,  secretary  of 
the  American  Tract  Society,  in  plunging  during  the  battle  of  Sedan,  struck  him  on 
the  knee-pan.  His  leg  swelled  and  stiffened,  until  the  pain  became  almost  unen- 
durable. When  he  could  no  longer  stand  he  gave  his  horse  to  a  servant,  and  laid 
himself  down  on  the  ground.  He  had  to  take  a  wounded  soldier's  place  alone  that 
night.  As  he  lay  suffering  and  thinking,  he  heai'd  a  voice,  '-0  my  God!"  He 
thought,  can  anybody  be  swearing  in  such  a  place  as  this  ?  He  listened  again,  and 
a  prayer  began:  it  was  from  a  wounded  soldiei'.  "  How  can  I  get  at  him?"  was 
his  first  impulse.  He  tried  to  draw  up  his  stiffened  limb,  but  he  could  not  rise. 
He  put  his  arm  round  a  sapling,  drew  up  his  sound  foot,  and  tried  to  extend  the 
other  without  bending,  that  he  might  walk;  but  he  foil  back  in  the  effort,  jarred 
through  as  if  he  had  been  stabbed.  He  then  thought,  "  I  can  roll."  And  over  and 
over  he  rolled,  in  pain  and  blood,  and  by  dead  bodies,  until  he  fell  against  the  dying 
man,  and  there  he  preached  Christ  and  i)rayed.  At  length  one  of  the  line  officers 
came  up  and  said,  "Where's  the  cliaplain  ?  One  of  the  staff-officers  is  dying." 
"Here  he  is,  here  he  is,"  cried  out  the  suffei-er.  "  Can  you  come  and  see  a  dying 
officer  ?"  "I  cannot  move;  I  had  to  roll  myself  to  this  dying  man  to  talk  to  him." 
"If  I  detail  two  men  to  carry  you,  can  you  go  ? "  "  Yes."  They  took  him  gently 
up  and  carried  him.  And  that  livelong  lugiit  the  two  men  bore  him  over  the  field, 
and  laid  him  down  beside  bleeding,  dying  men,  while  he  preached  Christ  and  i)rayed. 
Lying  thus  on  his  back,  the  wounded  cliai)lain  could  not  even  see  his  audience,  but 
must  look  always  heavenwards  into  the  eyen  of  tlie  i)eaceful  stars — emblems  of  God's 
love,  which  even  that  day  of  blood  had  not  soiled  or  made  dim. 


Chap. 


MARK. 


241 


2—4.  and,  etc.  {see  notes  on  Ma.  xix.  3—12).  tempting,  leading  Him  that 
they  might  entangle  Him.  Moses,  He  will  have  Moses,  whom  they  profess  to  re- 
vere, answer  instead  of  Himself;  and  then  proceeds  to  give  the  reason  and  the 
interpretation  of  the  old  law. 

What  did  Moses  command  ? — I.  He  commanded  two  great  series  of  laws:  1. 
Ceremonial;  2.  Moral.  H.  The  commands  of  the  moral  law  yet  remain  in  force. 
HI.  It  is  sometimes  needful  to  remind  men — especially  those  who  reject  the  Gospel 
— that  this  moral  law  is  not  repealed.  IV.  Obedience  to  the  Law  of  Moses  may 
lead  men  to  Christ — "  The  law  is  our  schoolmaster,"  etc. 

5 — 9.  hardness  .  .  precept,"  not  perh.  the  best,  absolutely,  that  could 
be  written;  but  the  best  relatively  to  the  men  and  the  times.  The  best  legislation 
is  made  less  perfect  by  the  men  and  things  regarded  in  legislation,     beginning 

.  creation,  "Therefore  there  was  not  any  creation  anterior  to  the  creation 
descr.  in  the  begin,  of  Genesis."  Bengal,  male  .  .  female,*  and  by  the  Law 
of  God  there  has  ever  been  an  almost  equal  num.  of  ea.  "  fr.  the  begin."  this 
cause,"  God's  Law.  cleave  .  .  wife,''  not  be  on  the  outlook  for  another, 
neither  put  his  one  wife  away.  God  joined,  in  mutual  affection  by  the  outwork- 
ing of  His  law.     not    .     .    asunder,  but  regard  as  finally  established. 

Divine  unions  not  to  be  rashly  dissolved. — I.  This  applies  specially,  in  these 
verses,  to  the  marriage  state.  II.  It  applies  to  union  with  the  Church,  which  is  the 
bride  of  Christ;  one  is  not  to  sever  that  tie  without  the  highest  reason.  III.  It  ap- 
plies to  the  ministry ;  if  God  has  called  one  into  it,  counting  him  worthy,  it  is  at  his 
peril  to  leave  it.  IV.  It  also  applies  to  Christian  duties  and  offices  which  men  often 
divorce  themselves  from  on  very  slight  occasions. 

Marriage  an  indissoluble  union. — The  wife  of  a  pious  man  told  him  one  day, 
that  if  he  did  not  give  over  running  after  the  missionaries,  a  name  often  applied  to 
serious  ministers  of  different  denominations,  she  would  certainly  leave  him.  Find- 
ing that  he  continued  obstinate,  she  on  one  occasion  sent  for  him  from  the  harvest 
field,  and  informed  him  that  she  was  about  to  carry  her  threat  into  execution;  and 
that,  before  she  left  the  house,  she  wished  some  articles  divided,  to  prevent  future 
disputes.  She  first  produced  a  web  of  linen,  which  she  insisted  should  be  divided. 
"No,  no,"  said  the  husband;  "you  have  been,  upon  the  whole,  a  good  wife  to  me: 
if  j'ou  will  leave  me,  though  the  thought  makes  my  heart  sore,  you  must  take  the 
whole  with  you;  you  well  deserve  it  all."  The  same  answer  was  given  to  a  similar 
proposal  respecting  some  other  articles.  At  last  the  wife  said.  "So  you  wish  me  to 
leave  you  ? "  "  Far  from  that,"  said  the  husband,  "I  would  do  anything  but  sin  to 
make  you  stay;  but  if  you  will  go,  I  wish  you  to  go  in  comfort."  "Then,"  said 
she,  "  you  have  overcome  me  by  your  kindness;  I  will  never  leave  you." 

10 — 12.  asked  .  .  matter,  other  branches,  etc.,  of  it.  put  .  .  wife, 
save  for  justifialale  reason  {see  Ma.).« 

The  wrong  done  in  an  unjustifiable  divorce. — I.  The  wife  left  without  a  natural 
protector.  H.  She  is  disgraced  by  the  imputation  to  her  of  the  fault  for  which  she 
has  been  put  away.  III.  She  may  be  tempted,  thus  thrown  on  her  own  resources, 
to  commit  sin.  IV.  Since  we  should  be  more  willing  to  suffer  a  wrong  than  commit 
one,  it  may  be  well  for  the  "weaker  vessel"  to  be  borne  with,  even  if  she  has  not 
also  something  to  endure.  V.  Facilities  in  obtaining  divorce  upon  small  matters — 
as  "  incompatibility  of  temper!" — tend  to  loosen  marriage  bonds.  VI.  This  rule 
against  hasty  divorces  is  also  a  rule  against  hasty  marriages. 

Husband  and  wife. — Did  you  ever  hear  the  word  "  husband  "  explained  ?  It 
means  literally  "the  band  of  the  house,"  the  support  of  it,  the  person  who  keeps  it 
together,  as  a  band  keeps  together  a  sheaf  of  corn.  There  are  many  married  men 
who  are  not  husbands,  because  they  are  not  the  band  of  the  house.  Truly,  in  many 
cases,  the  wife  is  the  husband;  for  oftentimes  it  is  she  who,  by  her  prudence,  and 
thrift,  and  economy,  keeps  the  house  together.  The  married  man  who,  by  his  dis- 
solute habits,  strips  his  house  of  all  comfort,  is  not  a  husband ;  in  a  legal  sense  he  is, 
but  in  no  other;  for  he  is  not  a  house-band ;  instead  of  keeping  things  together,  he 
scatters  them  among  the  pawnbrokers.  And  now  let  us  see  whether  the  word 
"wife"  has  not  a  lesson,  too.  It  literally  means  a  weaver.  The  wife  is  the  person 
who  weaves.  Before  our  great  cotton  and  cloth  factories  arose,  one  of  the  principal 
employments  in  every  house  was  the  fabrication  of  clothing:  every  family  made  its 
own.  The  wool  was  spun  into  thread  by  the  girls,  who  were  therefore  called  sjnn- 
sters ;  the  tlu-ead  was  woven  into  cloth  by  their  mother,  who  accordingly  was  called 


A.D.  29. 

divorce 

Ma.  xix.  3—12. 

Proverbs  ab.  mar- 
riage:— 
"You  have  tied,  a 
knot  with  your 
tongue  you  can- 
not undo  with 
your  teeth."  "A 
man's  best  for- 
tune or  his  worst 
is  his  wife."  JSng- 
Ush. 


marriage 

aDe.  xxiv.  1;  Ma. 
V.  31. 

b  Ge.  i.  27 ;  V.  2 ; 
Mai.  11.  15. 
cGe.  ii.  24. 
d  1  Co.  vi.  16 ;  Ep. 
V.  31. 

"Take  the 
daughter  of  a 
good  mother." 
Fuller.  "Never 
marry  but  lor 
love;  but  see  th. 
thou  lovest  what 
Is  lovely,"  Wil- 
liam Perm.  "  If 
you  wish  to  mar- 
ry suitably,  mar- 
ry your  equal." 
Ovid.  "Hasty 
marriage  seldom 
proveth  well." 
Shakespeare.  "The 
reason  why  so 
few  marriages 
are  happy  is  be- 
cau.9e  young  la- 
dies spend  their 
time  in  making 
nets,  not  in  mak- 
1  n  g  c  a  ges." 
Swift. 

"We  cannot 
doubt  that  His 
mind  was  think- 
ing of  the  proph- 
et Hosea,  and 
the  constant 
theme  of  that 
prophecy  which 
replesents  God 
as  the  husband 
of  His  people, 
and  his  people 
as  the  rebellious 
and  unfaithful 
wif  e. "  Cartoons  of 
St.  Mark. 

"  Love  your  wife 
like  yourself, 
honor  her  more 
than  yourself.  If 
thy  wife  is 
small, bend  down 
to  her,  and  whis- 
per into  her  ear. " 
Talmud. 

e  Ma.  xix.  9. 
"It    Is     a     less 
breach    of    wed- 
lock to  part, with 
wise   and    quiet 


242 


A.D.  29. 

consent,  betimes 
than  still  to  pro- 
fane that  myste- 
ry of  joy  and  un- 
ion with  a  pollut- 
ing sadness  and 
perpetual  dis- 
temper."   Milton. 

yoting  chil- 
dren brought 
to  Jesus 

Ma.   xix.   la— 15; 
Lu.  xviii.  15. 
alCo.  xiv.  20;  1 
Pe.  ii.  2. 

CAiMren.  — "Fra- 
gile beginnings 
of  a  mighty  end." 
Mrs.  Norton. 

Hebrew  moth- 
ers were  accus- 
tomed In  this 
manner  to  seek  a 
blessing  for  their 
childrenfromthe 
presidents  of  the 
synagogues,  who 
were  wont  to  lay 
their  hands  upon 
them.  "After 
the  father  of  the 
ch  Id,"  says  the 
Talmud,  "had 
laid  hs  hands  on 
his  child's  head, 
he  led  him  to  the 
elders  one  by 
one,  and  they 
also  blessed  him, 
and  prayed  that 
he  might  grow 
up  famous  in  the 
Law,  faithful  in 
marriage,  and 
abundant  in  good 
works. ' '  Cam .  Bib. 

h  Is.  xl.  11. 
"It  always 
grieves  me  to 
contemplate  the 
initiation  of  chil- 
dren into  the 
ways  of  life  when 
they  are  scarcely 
more  than  in- 
fants. It  checks 
their  confidence 
and  simplicity, 
two  of  the  best 
qualities  that 
Heaven  gives 
them,  and  de- 
mands that  they 
share  our  sor- 
rows before  they 
are  capable  of 
entering  into  our 
enjoyments." 
Dickens. 

the  rich 
young  ruler 

Ma.  xix.  16—30; 
Lu.  xviii.  18—30. 
c  Ac.  xvi.  30,31. 
d   Ps.  Ixxxvi.  5; 
cxix.  68. 

"  Goodness  I  call 
the  habit,  and 
goodness  of  na- 


MARK. 


Chap.  X.  13—19. 


the  weaver,  or  the  wife;  and  another  remnant  of  this  old  truth  we  discover  in  the 
word  "  heirloom,"  applied  to  any  old  piece  of  furniture  which  has  come  down  to  us 
from  our  ancestors,  and  which,  though  it  may  be  a  chair  or  bed,  shows  that  a  loom 
was  ouce  a  most  important  article  in  every  house.  Thus  the  word  "wife"  means 
weaver;  and,  as  Trench  well  remarks,  "in  the  word  itself  is  wrapped  up  a  hint  of 
earnest,  in-door,  stay-at-home  occupations,  as  being  fitted  for  her  who  bears  this 
name." 

13,  14.  they,  friends  and  parents.  An  example  worthy  of  imitation,  cliil- 
dren,  young,  healthy,  touch,  not  to  remove  disease,  but  to  communicate  bless- 
iug.  rebuked,  either  bee.  the  Master's  teachings  were  interrupted;  or,  bee,  being 
well,  they  seemed  not  to  need  this  touch,  displeased,"  at  the  selfishness,  narrow- 
ness, high-mindedness,  or  ignorance  of  His  disc.     {See  note  in  Ma.) 

The  conversion  of  liltle  children. — I.  I  argue  that  little  children  are  not  too 
young  to  be  converted,  because  they  are  not  too  young  to  do  wrong.  II.  I  argue 
that  little  children  are  not  too  young  to  be  converted,  because  the  regeneration, 
whether  of  children  or  adults,  is  the  work  of  the  Holy  Spirit.  III.  I  argue  that  little 
children  are  not  too  young  to  be  converted,  because  piety  is  a  matter  of  the  heart, 
rather  than  of  the  intellect.  IV.  Thus  far  we  have  reasoned  on  general  grounds. 
Let  us  now  consider  some  special  examples  and  teachings  found  in  God's  Word: — V. 
It  is  a  pleasing  confirmation  of  our  faith  in  very  early  piety,  to  observe  the  many 
instances  within  our  own  knowledge  and  observation  of  the  conversion  of  young 
children,  and  of  their  teachable  spirit  with  reference  to  religion.     L.  8.  Potwin. 

Early  piety. — Some  time  since,  the  mother  of  a  rosy,  restless,  affectionate  little 
boy,  remarkable  for  his  filial  love,  was  dangerously  ill.  The  bustle  awakening  the 
dear  child,  on  hearing  the  cause,  he  rushed  into  his  mother's  room,  and,  without 
respect  to  physician,  or  any  one  present,  fell  on  his  knees,  and  in  the  most  simple 
and  pathetic  terms,  29fe(7(?e(?  wrtA  (?od  for  her  recovery,  adding,  "Oh,  do  not  take 
away  my  mother  !  What  shall  I  do  if  I  lose  my  mother  ? "  Soon  after  he  came  to  her 
bedside,  saying,  "Are  you  better,  mother?"  "Yes,  Freddy."  Expressing  great 
joy,  he  replied,  "  God  does  hear  a  little  boy^s  prayer,  don't  He,  mother  ? " 

15,  16.  receive,  etc.  (see  note  on  Ma.  xviii.  1 — 5).  took  .  .  arms.'' 
"  He  ever  giveth  more  than  men  ask  or  think.  He  had  been  asked  only  to  touch 
the  children.  He  takes  them  into  His  arms,  lays  His  hands  upon  them  and  blesses 
them."  blessed,  though  so  young  they  needed  His  blessing;  and  whatever  others 
might  think,  He  valued  them  sufficiently  to  bestow  it  on  them. 

Childlikeness. — "Why  does  the  Saviour  show  such  tender  afl'ection  for  children  ? 
1.  Because  they  have  a  confiding  trust  in  God.  2.  Because  they  have  a  holy  fear  of 
God.  3.  Because  they  have  no  false  shame.  4.  Because  they  have  the  spirit  of 
humility.     5.  Because  they  have  the  spirit  of  love.     J.  H.  Norton. 

Bring  the  children  to  the  Saviour. — In  a  Chinese  Christian  family  at  Amoy,  a 
little  boy,  the  youngest  of  the  three  children,  on  asking  his  father  to  allow  him  to  be 
baptized,  was  told  that  he  was  too  young;  that  he  might  return  to  heathenism,  if  he 
made  a  profession  of  religion  when  he  was  only  a  little  boy.  To  this  he  made  the 
following  touching  reply:  "Jesus  has  promised  to  carry  the  lambs  in  His 
arms.  I  am  only  a  little  boy ;  it  will  be  easier  for  Jesus  to  carry  me."  This  was 
too  much  for  the  father;  he  took  him  with  him,  and  the  dear  child  was  ere  long 
baptized.  The  whole  family,  of  which  this  child  is  the  youngest  member,  belong 
now  to  the  mission  church  at  Amoy.     Payson. 

j« IQ.  gone     .     .    way.     "He  was  just  starting,  it  would  seem,  on  his  last 

journey  towards  Bethany."  Cam.  B.  what  .  .  do,"^  that  is  good  (Ma.),  want- 
ing to  merit  eternal  life,  said,  in  answer  (1)  to  the  title,  and  (2)  to  the  question. 
good,**  Jesus  does  not  disclaim  this;  but  he  was  wrong  in  regarding  Him  as  simply 
a  "good  master,"  i.e.,  teacher,  knowest,  Christ  appeals  to  his  knowledge  as  a 
ruler  {see  notes  on  Ma.). 

Chrisfs  conduct  in  the  case  of  the  young  rw^er.— Showed:  1.  That  He  compels 
men  to  look  at  the  logical  consequences  of  their  own  admissions;  2.  That  personal 
regard  may  be  entertained  where  full  moral  approbation  cannot  be  expressed. 
Looked  at  as  a  whole,  the  text  shows:  L  The  necessary  limitations  of  the  most  care- 
ful religious  training.  II.  That  the  final  attainment  of  education  is  the  conquest  of 
the  heart:  1.  That  Christ-following  involves  self-abnegation ;  2.  That  Christ-follow- 
ing must  be  the  expression  of  the  soul's  supreme  love;   3.    That  Christ-following 


Chap.  3c.  zo— 31. 


243 


means  self-giving.  III.  That  lack  of  one  thing  may  be  the  lack  of  everything.  IV. 
That  the  sincerity  of  men  must  be  tested  according  to  their  peculiar  circumstances. 
Parker. 

Eternal  life  a  [lift. — There  was  a  strange  inconsistency  in  this  young  man's 
question,  "What  shall  I  do  to  inherit  eternal  life  ? "  Inheritances  are  not  earned  by 
services.  They  are  gifts,  not  wages.  I  have  read  somewhere  the  story  of  a  poor 
woman  who  looked  longingly  at  the  flowers  which  grew  in  the  king's  garden,  wishing 
to  buy  some  for  her  sick  daughter.  The  king's  gardener  angrily  repelled  her.  "The 
king's  flowers  are  not  for  sale,"  he  said,  rudely.  But  the  king,  chancing  to  come  by, 
plucked  a  bouquet  and  gave  it  to  the  wistful  woman,  remarking  at  the  same  time, 
"  It  is  true  the  king  does  not  sell  his  flowers,  but  he  gives  them  away."  So,  too,  the 
Great  King  does  not  sell  eternal  life.     He  gives  it. 

ao — 22.  observed,"  I  not  only  know,  but  have  kept  them.  Few  can  say  that 
of  even  a  few  of  these  commands,  loved  him,  and  therefore  was  very  plain,  one 
.  .  lackest,  only  one;  how  many  lack  more,  besides  this  one.  go  .  .  way, 
etc.,^  the  one  thing  was  a  spirit  of  self-denial,  and  earnest  disci|)leship.  great  . 
.  possessions,  "Yet  within  a  few  months,"  to  quote  the  words  of  Keble,  "hun- 
dreds in  Jerusalem  remembered  and  obej'ed  this  saying  of  our  Lord,  and  brought  their 
goods,  and  laid  them  at  the  Apostles'  feet."  (Acts  iv.  34 — 37.) 

One  thing  wanting. — ^I.  Not  respect  for  moral  goodness.  II.  Not  correct  theo- 
logical knowledge.  He  knew:  1.  The  existence  of  future  blessedness ;  2.  The  ne- 
cessity of  good  works  to  obtain  it ;  3.  The  capability  of  Christ  to  direct  him  in  the 
right  course.  III.  Not  a  strong  desire  for  future  blessedness.  IV.  Not  a  spirit  of 
genuine  docility.  V.  Not  a  faultless  external  morality.  VI.  Not  susceptibility  of 
conscience.     VII.  l^ot  Christ's  appreciation  of  the  good  in  him.     Homilist. 

Marks  of  conversion. — A  Methodist  laborer  in  "Wesley's  time,  Capt.  Webb,  when 
any  one  informed  him  of  tlie  conversion  of  a  rich  man,  was  in  the  habit  of  asking, 
"Zs  his  purse  converted  .'"'  He  agreed  with  Dr.  Adam  Clarke,  who  used  to  say,  he 
did  not  believe  in  the  religion  that  cost  a  man  nothing. 

23 — 27.  looked,  at  the  departing  ruler,  as  well  as  on  His  disc.  Look  corre- 
sponding with  inward  feelings,  reflecting  the  feeling  and  thought  of  His  heart,  they 
.  .  have,  the  simple  possession  makes  it  diflScult.  them  .  .  trust,  for  the 
hiving  will  lead  to  the  trusting.     (See  on  Ma.) 

The  danger  of  riches. — I.  It  is  difficult  for  a  person  to  have  riches  and  not  to  love 
them.  II.  It  is  difficult  for  a  person  to  have  riches  and  not  to  be  puflfed  up  by  them. 
III.  It  is  difficult  for  a  person  to  have  riches  and  not  to  be  corrupted  by  them.  IV. 
It  is  difficult  to  have  riches  and  not  trust  in  them.  V.  It  is  difficult  to  have  riches 
and  not  cleave  to  them  in  preference  to  Christ.  Infer:  1.  How  little  true  faith  is 
there  in  the  world;  2.  What  reason  have  the  poor  to  be  satisfied  with  their  lot;  3. 
How  thankful  should  we  be  that  "help  is  laid  on  One  that  is  mighty."     Simeon. 

Useless  riches. — An  Arab  once  lost  his  way  in  the  desert,  and  was  in  danger  of 
dying  from  hunger.  At  last,  he  found  one  of  the  cisterns  out  of  which  the  camels 
drink,  and  a  little  leather  bag  near  it.  "God  be  thanked  !  "  exclaimed  he.  "  Ah  ! 
here  are  some  dates  or  nuts:  let  me  refresh  myself."  He  opened  the  bag,  but  only 
to  turn  away  in  disappointment.  Alas  !  they  were  only  pearls.  What  value  were 
they  to  one  who  was,  like  Esau,  "  at  the  point  to  die  "  ? 

28—31.  {See  notes  in  Ma.  xix.  27  ff.)  Peter  .  .  say,<=  contrasting  what 
they  had  done  with  what  the  ruler  was  unwilling  to  do.  "No  concealment 
anywhere  of  the  low  spiritual  tone  of  the  disciples."  persecutions,'' Jesus  does 
not  conceal  this.  If  they  are  not  willing  to  suffer  for  Him,  they  must  not  expect  to 
reign  with  Him. 

The  disciples'  reipard  :  "  What  shall  we  hare  therefore  ?  " — This  inquiry  is  the 
first  thing  for  our  present  consideration.  The  answer  of  our  Lord  to  this  inquiry  is 
the  next  point  to  be  noticed  by  us.  Address:  1.  Those  who  hesitate  about  leaving 
all  for  Christ;  2.  Those  who,  like  the  Apostles,  have  left  all  for  Him.     Simeon. 

Necessity  for  self-denial.—"  The  will  of  God  is  a  path  leading  straight  to  God. 
The  will  of  man,  which  once  ran  parallel  with  it,  is  now  another  path,  not  only  dif- 
ferent from  it,  but,  in  our  present  state,  directly  contrary  to  it:  it  leads  from  God. 
If,  therefore,  we  walk  in  the  one,  we  must  necessarily  quit  the  other.  We  cannot 
walk  in  both.  Indeed,  a  man  of  faint  heart  and  feeble  hands  may  go  in  two  ways, 
one  after  the  other;  but  he  cannot  walk  in  two  ways  at  the  same  time — follow  his 


A.D.  30. 

ture  the  inclina- 
tion. This,  of 
all  virtues  and 
dignities  of  the 
mind,  is  the 
greatest,  being 
the  character  of 
the  Deity  ;  and 
without  it  man 
is  a  busy,  mis- 
chievous, wretch- 
ed thing."  Bacon. 

a  Is.  Iviii.  2;  Ez. 
xxxiii.  31,  32; 
Mai.  iii.  8;  Ko. 
vli.  9 ;  Phi.  iii.  6. 
b  Ma.  vi.  19—21; 
1  Ti.  vi.  18. 

Lightfoot  re- 
marks that  the 
Jewish  Kabbis 
were  wont  to  kiss 
the  head  of  such 
pupils  as  ans- 
wered well.  Some 
gesture  at  least 
we  may  beleve 
that  our  Lord 
used  to  show 
that  the  young 
man  pleased 
Him.  both  by  his 
question  and  by 
h  Is  an  s  wer. 
Cam.  B. 

Of  a  rich  man  It 
was  said — •'  Poor 
man !  he  toiled 
day  and  night 
until  he  was 
forty,  to  gain  his 
wealth,  and  he 
has  been  watch- 
ing it  ever  since 
for  his  victuals 
and  clothes." 

discourse  on 
riches 

Ma.  xix.  23—26. 
Lu.  sviii.  24—30. 

"Great  abund- 
ance ,  of  riches 
cannot  of  any 
man  be  both 
gathered  and 
kept  without 
sin."    Erasmus. 

grains  of  dis- 
cipleship 

c  Ma.  xix. 27;  Lu. 
xviii.  28. 

d  Ac.  xiv.  22;  2 
Tl.  iii.  12. 
"You  might  al- 
most know  what 
a  man  is  if  you 
know  how  he 
feels  to  children 
and  what  he 
thinks  of  money. 
It  is  a  supremo 
indication  of 
Christ's  charac- 
ter; He  has  a 
holy  horror  of 
wealth ;  He  looks 


244 


Chap.  x.  32—45. 


on  it  as  one  of 
the  main  dan- 
gers to  the  spir- 
itual life;  He 
sees  in  it  a  threat 
againstthe  King- 
dom of  God.  It 
enables  us  to  un- 
derstand why  He 
often  reduces  His 
beloved  to  pover- 
ty." Cartoons  of 
at.  Mark. 

on  the  -way  to 
Jerusaleta 

Jesus  pre- 
dicts His 
death,  etc. 

Ma.  XX.  17—19; 
Lu.  xviii.  31—34. 
a  Ac.  XX.  22;  Ps. 
xsii  6,  7—13. 
"  The  most  elab- 
orate of  his  pre- 
dictions of  the 
Passion." 


ambition 

Ma  XX.  20—28. 
6  Job  vi.  8. 
cMk.  ix.  33,/. 
"We  can  step 
quite  close  to  Je- 
sus Chrl  t.  walk 
even  in  His  way, 
and  yet  be  think- 
ing of  ourselves 
all     the     time." 
Morion. 


d  Ja.  Iv.  3. 
e  Lu.  xxiii.  50. 
And  when  the 
stern  price  was 
plainly  stated, 
she  and  her  chil- 
dren were  not 
startled,  they 
conceived  them- 
selves able  for 
the  baptism  and 
the  cup;  and  lit- 
tle as  they 
dreamed  of  the 
coldness  of  the 
waters,  and 
the  bitterness  of 
the  draught,  yet 
Jesus  did  not  de- 
clare them  to  be 
deceived.  He 
said,  "Ye  shall 
indeed  share 
these."  Chadwick. 

••  Fling  away  am- 
bition; by  that 
sin  fell  the  an- 
gels ;  how  can 
man,  then,  the 
image  of  his  Ma- 
ker, hope  to  win 
by  it?"  Shake- 
speare. 


/Lu.  xxii.  25. 


own  will,  andfollow  the  will  of  God:  he  must  choose  the  one  or  the  other;  deny- 
ing God's  will  to  follow  his  own,  or  denying  himself  to  follow  the  will  of  God."  J. 
Wesley. 

23 — 34.  Jesus  .  .  before,  as  the  end  approaches,  our  Lord  becomes 
more  eager  to  tiuish  His  work.  Walking  in  advance,  He  presents  a  picture  of  earn- 
est zeal  to  all  the  rest,  amazed,  fear-struck,  afraid,  of  what  might  happen. 
took  .  .  twelve,  called  them  around  Him  fr.  the  rest.  "  This  was  for  the 
third  time."  began  .  .  Him,"  went  through  the  things  that  should  happen 
to  Him  step  by  step,  to  prepare  their  minds,  and  show  that  He  was  prepared. 

Jesus  limit  before  them. — I.  The  fact  as  related  to  them :  1.  Jesus  eager  to  fulfil  the 
predictions,  and  "accomplish  His  work ;  2.  The  disciples  following,  but  in  amazement 
and  fear.  11.  The  lessons  that  are  suggested  to  us:  1.  Jesus  is  still  before  us  in 
the  way  of  life ;  2.  The  way  leads  up  (toilsome)  to  Jerusalem  (the  heavenly  city) ;  3. 
Are  we  following  Christ  ?  4.  We  may  do  so  without  fear,  though  amazed  at  His 
great  love. 

35—37'  whatsoever  .  .  desire,''  but  they  do  not  state  that  desire. 
How  could  they  aft.  all  they  had  heard  Hhn  say  about  ambition  ? «  what  would. 
He  knew ;  but  will  make  them  put  their  wish  into  words,  and  would  teach  us  not  to 
make  rash  promises  (comp.  Herod's  rash  vow). 

Ambition  reproved. — "  In  speaking  of  the  request  which  these  disciples  offered 
to  Him,  we  shall  notice  it — I.  As  it  was  intended  by  them:  1.  How  unsuitable  to 
their  talents  !  2.  How  repugnant  to  their  best  interests  !  3.  How  illustrative  of  the 
carnality  of  the  human  heart !  Let  us  now  proceed  to  notice  it — IL  As  it  was  in- 
terpreted by  our  Lord:  1.  The  way  in  which  it  was  to  be  obtained ;  2.  The  way  in 
which  they  themselves  should  obtain ;  3.  To  what  persons  it  should  ultimately  be 
given."     Simeon. 

Common  wishes. — Suppose  an  angel  were  to  descend  from  heaven  into  the  midst 
of  a  congregation  assembled  for  worship,  and  promise  to  give  each  whatever  he 
should  ask  for.  If  the  angel  should  visit  each  in  turn,  and  record  each  wish,  what  a 
record  would  behave  of  the  worldliness,  folly,  guilt,  or  frenzy  of  the  worshippers! 
Remember  that  God  does  so  visit  His  congregations,  saying  to  each,  "AVhatwilt 
thou  that  I  shall  do  unto  thee  ? "    Think  it  over,  and  answer  in  the  light  of  eternity. 

38 — 41.  know  .  .  ask,**  they  could  not  yet  see  the  nature  of  that  king- 
dom wherein  they  hoped  to  have  offices  of  state,  drink  .  .  cup,*  {see  on 
Ma.  XX.  22,  23).  we  can,  so  little  did  they  understand  either  the  nature  of  that  cup  or 
their  ability,  ye  .  .  indeed,  there  must  have  been  much  sadness  in  His  voice 
as  He  said  this,  knowing  what  they  would  suffer  for  His  sake,  it  .  .  them, 
omit  these  words  in  italics — not  in  the  original;  they,  in  this  case,  spoil  the  sense. 
displeased,  indignation.     (^S'ee  Ma.) 

Inconsiderate  prayers. — I.  Prayer  should  be  pious  utterances  thoughtfully  con- 
ceived. II.  Prayer  should  not  be  founded  upon  personal  wishes,  but  the  Divine 
will.  III.  Prayer  should  be  directed  not  to  personal  advancement,  but  the  Divine 
glory.  IV.  Prayer  for  personal  favors  and  distinct  blessings  should  always  have  a 
clear  Scripture  warrant.  Learn:  1.  We  have  need  to  be  taught  how  to  pray  and 
what  to  pray  for;  2.  To  guard  against  selfishness  and  worldly  motives  in  prayer. 

Ignorance  in  prayers. — A  beautiful  instance  of  this  in  the  life  of  the  great  Church 
father,  Augustine,  has  often  given  both  consolation  and  light.  He  wished  to  leave 
Carthage,  where  he  had  become  deeply  entangled  in  the  snares  of  sin,  and  to  visit 
Rome,  then  the  metropolis  of  the  world;  but  his  pious  mother,  Monica,  restrained 
him  with  her  tears,  and  would  not  let  him  go,  being  afraid  that  he  would  encounter 
still  more  dangerous  snares  in  the  great  city.  He  promised  to  her  to  remain;  but, 
forgetful  of  his  duty,  he  embarked  in  a  vessel  under  the  cloud  of  night,  and  in  that 
very  Italy  to  which  her  affection  was  afraid  to  let  him  go,  he  found  salvation  and 
was  converted.  Pondering  in  his  mind  how  the  Eternal  Love  had  conducted  him  to 
wliere  he  himself  had  thought  of  going  only  in  the  frowardness  of  his  heart,  he  says, 
in  his  "Confessions,"  "But  Thou,  my  God,  listening  in  Thy  high  and  heavenly 
counsels  to  what  was  the  scope  of  my  mother's  wishes,  refused  her  what  she  prayed 
for,  at  that  time,  tliat  Thou  raightest  grant  her  what  was  at  all  times  the  subject  of 
her  prayers."     Taylor. 

4a — 45.  them,  all  of  them,  for  they  all  had  an  ambitious  spirit,  they,  pro- 
curators, tetrarchs,  etc.     rule,-''  govern  with  an  iron  hand.     Gentiles,  who  ropudi- 


Chap  X.  46—48. 


245 


ate  the  gov.  of  God,  aud  the  brotherly  kinduess  of  His  subjects,  lordship,  tyrau- 
uous  authority,  their  .  .  ones,  as  Csesar,  to  whom  these  lesser  rulers  give 
account.  Tyrants  and  the  slaves  of  other  tyrants,  so  .  .  you,"  this  earthly 
greatness  is  no  pattern  of  yours,  servant,  whereas  they  tind  their  greatness  in 
the  power  to  rule  with  tyrannical  severity — ordering  men  about;  you  in  doing  good. 
even  .  .  man,  the  Lord  of  all,  much  more  then  should  you  be  willing  to  serve. 
minister''  .  .  ransom,'^  to  serve  while  living;  and  render  the  highest  service 
when  dying  by  ransoming  sinners. 

Legitimate  ambition. — I.  Of  contrast:  1.  The  men  of  this  world ;  2.  The  practice 
of  God's  people.  II.  Of  comparison:  1.  Our  blessed  Lord  has  exhibited  a  perfect 
pattern  for  His  people;  2.  To  resemble  Him  should  be  the  summit  of  our  ambition. 
Learn:  L  The  true  nature  of  Christian  morality;  2.  The  diversified  uses  that  we  are 
to  make  of  our  Saviour's  death ;  3.  The  criterion  whereby  we  are  to  judge  of  our 
spirit  and  conduct.     Simeon. 

46,47.  as  .  .  came,  passing  fr.  the  Peraea  over  the  Jordan.  Jericho  (see 
note  on  Ma.  xx.  29,  30).  went  out,  so  Ma.  {see  note  on  Lu.  xviii.  35 — 43).  blind 
Bartimeus,  Ma.,  q.  r.,  says  tn^o  blind  men.  "All  the  roads  leading  to  Jerusalem, 
like  the  Temple  itself,  were  much  frequented  at  the  time  of  the  feasts,  by  beggars, 
who  reaped  a  special  harvest  from  the  charity  of  the  pilgrims."  Cam.  B.  sat, 
helpless,  aud  till  now  hopeless,  highway,  along  wh.  passed  the  pilgrims  to  Jeru- 
salem, begging,  little  thinking  that  bef.  the  day  closed  he  would  receive  such 
charity  as  Jesus  bestowed,  heard,  coming  footsteps  led  him  to  inquire.  Jesus 
.  .  Nazareth,  perh.  spoken  in  scorn. <^  Jesus  .  .  David,  Thou  true  Mes- 
siah.   A  contrast  to  J.  of  Nazareth  Faith,     mercy,  in  the  form  most  suited  to  me. 

Blind  Bartimeus. — This  narrative  presents  to  our  notice  three  difierent  types  of 
character.  We  have: — L  The  anxious  inquirer  presenting  a  model  supplication:  1. 
Intelligence;  2.  Feeling;  3.  Timeliness.  II.  The  cold  disciple  administering  an  un- 
merited rebuke :  1.  From  an  litter  indifl'erence  to  the  needy;  2.  From  a  hasty  con- 
clusion as  to  the  motive  of  the  supplicant;  3.  From  a  distrust  in  the  power  of  the 
Saviour.  III.  A  sympathizing  Saviour  showing  genuine  compassion:  1.  He  stopped; 
2.  He  relieved.  Observe — (1)  That  even  the  indifference  of  cold  disciples  will  not 
hinder  the  really  anxious  inquirer  from  coming  to  Jesus ;  (2)  That  though  the  Church 
be  not  ready  to  receive  new  converts,  there  is  no  doubt  of  the  readiness  of  Jesus. 
J.  G.  Roberts. 

Seeking  CJirist  earnestly. — A  wicked  Kentucky  soldier,  deeply  convicted,  prayed 
all  night  without  relief.  In  the  morning,  he  met  his  chaplain  on  his  horse,  and  asked 
him  to  pray  for  him.  He  promised.  "I  mean  ?(ot«,"  said  the  man.  "What!  here 
in  the  road?"  ''Yes,  here,  chaplain,  now."  The  chaplain  dismounted,  aud  they 
knelt  by  the  road  to  pray,  and  were  joined  by  others;  when  the  answer  came  to 
earnest  prayer. 

They  who  seek  find. — A  young  lady  in  a  revival  service,  being  asked  how  long 
she  had  been  seeking  the  Saviour,  replied,  "I  have  not  been  seeking  Him  at  all,  or 
1  should  have  found  Him." 

48.  hold  .  .  peace,  i.e.,  be  silent.  They  prob.  counted  him  unworthy,  or 
poss.  they  objected  to  the  words  "Son  of  David,"  since  they  had  called  Him  "Jesus 
of  Naz."  cried  .  .  deal,*  his  importunity  increasing  with  the  occasion,  son 
.     .     David,-''  he  persists  in  using  this  title. 

Christ  the  only  Saviour. — One  grand  design  of  our  Lord's  miracles  is,  to  demon- 
strate His  power  towards  such  as  want  help.  The  subject  naturally  leads  to  the  follow- 
ing propositions: — I.  That  all  our  hope  and  help  is  in  Christ,  whom  God  hath  exalted 
to  be  a  prince  and  a  Saviour  to  perishing  sinners.  II.  That  we  must  apply  to  Christ 
according  to  the  directions  in  His  Word.     Cecil. 

Blind  beggars  by  the  icayside. — Here  is  a  picture  teeming  with  Eastern  life.  See 
that  blind  man  seated  under  a  shady  tree  "by  the  highway  side;  "  he  has  occupied 
the  place  from  infancy.  Travellers  who  are  accustomed  to  pass  that  way  always  ex- 
pect to  see  the  blind  beggar;  and  were  he  not  there,  they  would  have  a  sense  of  dis- 
comfort, and  anxiously  inquire  after  the  cause  of  his  absence.  So  soon  as  he  hears 
the  sound  of  a  footstep  he  begins  to  cry  aloud,  "The  blind!  the  blind!  remember 
tlie  blind  !  "■  He  knows  almost  every  man's  voice,  and  has  always  some  question  to 
ask  in  reference  to  the  family  at  home.  Should  a  stranger  be  passing,  he  inquires, 
'' Ath-ah  .*"'  that  is,  "What  is  that?"    Those  who  cannot  walk  are  carried  to  their 


a  Ma.  XX.    26,   28 ; 

Mk.    Is.   35;    Lu. 

Ix.  48. 

6  Jo.xiii.  14;  Phi. 

ii.  7. 

cl8.  liil.   11,   12; 

Da.  ix-,  26 ;  2  Co. 

V.  21;  Ga.  ill.  13; 

1  Ti.  il.  6;  Tit.  ii. 

14. 

Jericho 
Bartimeus 

Ma.  XX.  29—34. 
Lu.  xviii.  35 — 43. 
Bartimeus.  Bar 
=  "  son  of,"  as 
Bar-Jonah :  Bar- 
Jesus, etc.  Hence 
B.  =  son  of  Ti- 
meus. 

d  Ma.  Ii.  23;  cf. 
Jo.  1.  46. 

"He  then  climbs 
up  the  steep  path 
from  the  City  of 
Palms  to  Jerusa- 
lem, which,  like 
a  High  Altar, 
stands  3,300  feet 
above  the  level 
of  the  river.  He 
approaches  the 
city  as  an  Altar, 
■with  the  full  de- 
termination to 
offer  a  sacrifice 
upon  it,  and  with 
the  clear  knowl- 
edge that  the 
sacrifice  will  be 
Himself."  Car- 
toons of  St.  Mark. 

e  Je.  xxix.  13;  Ps. 
Ixii.  8. 

/Is.  xi.  1;  Eo.  1. 
3;  Ke  xxii.  16. 
"Bartimeus  may 
have  heard  of  the 
recent  resurrec- 
tion of  Lazarus, 
which  took  place 
in  his  own  neigh- 
borhood." 

"There  is  no  sub- 
stitute for  tho- 
rough-going, ar- 
dent and  sincere 
earnestness." 
Jjickens. 

"Entireness,  illi- 
mitableness  i  s 
Indispensable  to 
faith.  What  we 
believe,  we  must 
believe  wholly 
and  without  re- 
serve; wherefore 
the  only  perfect 
and  satisfying 
object  of  faith  is 
God.  A  faith  that 
sets  bounds  to 
itself,  that  will 
believe  so  much 
and  no  more, 
that  will  trust 
thus  far  and  no 
further.ls  none  " 
Anon. 


246 


MARK. 


Chap.  ycl.  r,  a. 


A.D.  30. 

a  Jo.  xl.  28. 
b  Phi.  ili.  7—9. 
"Notice  the  haste 
of  hope.  He 
dropped  his  out- 
er garment(man- 
tle)  or  threw  it 
back  upon  the 
ground  rather 
than  stay  to  wrap 
it  around  him — 
an  unwonted  act 
for  a  Wind  man, 
who  would  ordi- 
narily be  most 
careful  to  keep 
his  garment 
within  reach. 
Clarke. 

c  Hence  the  law 
of  Moses  relating 
to  return  of 
pledged  gar- 
ments at  night. 
Ex.  xxii.  26;  De. 
xxiv.  13. 

"  Spontaneous 
kindness  is  al- 
ways most  ac- 
ceptable." Fub. 
Syrius. 

d  Jo.  XX.  16.  Kab- 
boni  was  more 
respectful  than 
Babbi  it  was  the 
highest  title  in 
the  Jewish 
schools,  and  is 
given  to  seven  of 
the  Great  Kabbis 
of  the  school  of 
Hillel. 

e  Ma.  Ix.  22;  Mk. 
V.  34. 


public  entry 
into  Jeru- 
salem 

Betliphage 
Bethany 

Ma.  xxi.  1—11 ; 
14—17;  Lu.  xix. 
29 — 44  ;  Jo.  xli. 
12—19. 

findine:  the 
ass 

/  Handb.  Syria 
and  Pal.  188. 
g  Highest  point 
of  Olivet  la  2397 
ft.  above  sea- 
level,  or  ace.  to 
Van  de  Velde, 
2724. 

kNu.  xlx.  2;  De. 
xxl.  3;1S.  vl.  7. 


wonted  place,  as  was  the  man  who  was  "  laid  daily  at  the  gate  of  the  temple,  which 
is  called  Beautiful,  to  ask  alms  of  them  that  entered  into  the  temple."    Roberts. 

49>  50*  Jesus,  who  had  heard  both  the  blind  man's  appeal  and  the  people's  re- 
monstrance, stood  still,  giving  time  for  the  multitude  to  collect  at  that  spot,  and 
called,  making  those  help  who  had  hindered.  comfort,  comp.  with  what 
they  had  said  before,  calleth,"  in  answer  to  the  blind  man's  calling,  gar- 
ment,'' his  only  one:  tattered.  A  poor  covering  by  day,  his  bed  by  night. "=  rose, 
R.  V.  "sprang  up." 

Hindei-ers  transformed  into  helpers. — I.  Why  they  had  hindered.  1.  To  pro- 
tect their  master  fr.  obtrusiveness  of  blind  men;  2.  To  save  themselves  fr.  having 
their  instructions  interrupted.  II.  How  they  hindered:  1.  Not  by  bestowing  even 
inferior  mercy — alms — on  the  blind;  2.  But  by  trying  to  silence  him.  III.  How  they 
became  helpers.  Christ  commanded,  etc.  IV.  How  they  helped:  1.  Spoke 
words  of  comfort;  2.  Words  of  instruction;  3.  It  was  all  they  could  do. 

Hindrances. — A  great  revival  of  religion  took  place  in  some  of  the  American 
States  about  the  year  1773.  Many  were  brought  to  an  acquaiutance  with  God,  by 
faith  in  Christ.  Two  of  these,  a  white  man  and  a  negro,  meeting  together,  began  to 
speak  concerning  the  goodness  of  God  to  their  souls.  Among  other  things  they 
were  led  to  inquire  how  long  each  had  known  the  salvation  of  God,  and  how  long  it 
was,  after  they  were  convinced  of  their  sin  and  danger,  before  each  got  a  satis- 
factory evidence  of  pardoning  mercy.  The  white  man  said,  "I  was  three  months  in 
deep  distress  of  soul  before  God  spoke  peace  to  my  troubled  guilty  conscience." 
"  But  it  was  only  a  fortnight,"  replied  the  negro,  "from  the  time  I  first  heard  of 
Jesus,  and  felt  that  I  was  a  sinner,  till  I  received  the  knowledge  of  salvation  by  the 
remission  of  sins."  "But  what  was  the  reason,"  said  the  white  man,  "  that  you 
found  salvation  sooner  than  I  did  ? "  "  This  is  the  reason,"  replied  the  other:  "  You 
white  men  have  much  clothing  upon  you,  and  when  Christ  calls,  you  cannot  run 
to  Him ;  but  we  poor  negroes  have  only  this  (pointing  to  the  mat  or  cloth  which  was 
tied  round  his  neck),  and  when  we  hear  the  call,  we  throw  it  ofl"  instantly,  and  run 
to  Him." 

51,  5a.  said,  further  to  test  his  faith,  and  instruct  beholders,  will  (c/.  x.  36), 
was  his  desire  right  ?  Had  he  faith  that  Christ  could  and  would  grant  it  ?  I^ord, 
Rabboni,"^  =  my  master,  siglit,  his  great  need,  and  that  of  many,  who,  having 
eyes,  see  not.  faith,"  not  "thy  poverty,  etc."  made  whole,  lit.,  "  saved  thee." 
followed,  love,  gratitude,  way,  to  Jerusalem.  All  spiritually-illumined  men  foil. 
Christ  in  the  way  leading  up  to  the  heavenly  Jerusalem. 

T7ie  test,  reward,  and  work  of  faith. — I.  The  test  of  faith,  a  probing  question — 
what  wilt  thou — that  /—should  do  ?  II.  The  reward  of  faith :  1.  commendation, — "  go 
thy  way:"  2.  restoration.    IH.  The  work  of  faith — followed  Jesus. 


CHAPTER  THE  ELEVENTH. 

J  2.  {^c-^  notes  on  Ma.  x.xi.  1 — 11,  etc.)  nigh,  ab.  2  m.  fr.  Jerusalem. 
Betiiphage  {house  of  u)iripejigs),  site  not  fixed:  or  whether  it  was  E.  or  W.  of 
Bethany.  Mr.  Porter/  thinks  them  dif.  quarters  of  same  village.  Bethany  (see 
Ma.  xxi.  17).  Olives,^  E-  of  Jerusalem,  fr.  wh.  it  is  div.  by  valley  of  Jehosaphat, 
so  called  fr.  olive  trees,  now  called  Jebel  et  Tur,  name  given  by  Arabs  to  elevated 
summits  generally,  find,  evidence  of  omniscience  of  our  Lord,  never  .  . 
sat,  beasts  never  bef.  worked  were  used  for  sacred  purposes.* 

T7ie  higher  uses  of  inferior  things. — An  animal  commonly  despised,  required  by 
the  King  of  Glory.  I.  The  ass  tied :  1.  The  owner  taking  care  of  his  property;  2. 
Keeping  it  for  his  own  use;  3.  Not  anticipating  the  claim  of  any  other;  4.  Not 
thinking  that  out  of  his  i)roperty  he  could  aid  the  Prince  of  Peace.  II.  The  ass  un- 
tied :  1.  By  command  of  Christ;  2.  For  the  use  of  Christ.  Learn:  1.  Things 
lightly  valued  may  be  intended  by  Providence  for  honorable  service;  2.  Poor  men 
may  aid  Christ  and  His  cause;  3.  Disciples  have,  sometimes,  to  obey  strange  com- 
mands. 

Bethany. — From  Bethany  we  must  begin.  A  wild  mountain  hamlet,  -screened  by 
an  intervening  ridge  from  the  view  of  the  top  of  Olivet,  is  perched  on  a  broken 
plateau  of  rock,  the  last  collection  of  human  habitations  before  the  desert  hills 


Chap.  xi.  3— io« 


247 


which  reach  to  Jericho.  This  is  the  modern  village  of  El-Azarieh,  which  derives 
its  name  from  its  clustering  around  the  traditional  site  of  the  one  house  and  gras'^e 
which  gave  it  an  undying  interest.  High  in  the  distance  are  the  Peraean  mountains ; 
the  foreground  is  the  deep  descent  to  the  Jordan  valley.  On  the  further  side  of 
that  dark  abyss  Martha  and  Mary  knew  that  Christ  was  abiding  when  they  sent  their 
messengers ;  up  that  long  ascent  they  had  often  watched  His  approach ;  up  that  long 
ascent  He  came,  when  outside  the  village  Martha  and  Mary  met  Him,  and  the  Jews 
stood  around  weeping.     Stanley. 

3 — 6.  wily  .  .  this  ?  a  most  prob.  inquiry  on  seeing  two  strangers  lead- 
ing ofl  an  animal  not  belonging  to  them.  I/ord  .  .  need,"  betw.  men  and 
their  property  so  called.  He  interposes  His  superior  claims  when  He  has  need. 
he  .  .  send,  He  provides  for  the  surrender  of  property  so  claimed,  found, 
both  the  colt,  and  the  inquiry,  as  indicated  by  their  master,  they  .  .  go,  the 
more  readily  since,  fr.  the  style  of  the  address,  the  owner  was  prob.  a  disciple. 

The  Lord  hath  need.- — I.  The  wonderful  need:  1.  Of  whom  ?  the  Lord  of  life  and 
glory,  to  whom  all  things  belong,  and  whom  men  and  angels  serve;  2.  Of  what? 
an  ass,  a  poor  creature,  kept  for  the  use  of  a  poor  man ;  3.  For  what  ?  to  fulfil  pro- 
phecy, &c.  n.  The  strange  meeting  of  the  need:  1.  Jesus  knew  where  to  find  what 
he  needed;  2.  The  owner  would  have  a  good  reason  for  parting  with  his  property; 
3.  To  him  it  was  enough  that  ^7ie  iorcZ  needed  it.  Learn:  1.  For  the  carrying  for- 
ward of  His  work,  the  Lord  has  need  of  men  and  material.  2.  Are  we  willing  to 
admit  the  Lord's  claim  ? 

Tradition  of  the  ass. — I  have  said  nothing  of  the  alleged  tomb  of  Lazarus,  hav- 
ing nothing  to  add  to  the  statements  of  other  travellers,  and  nothing  to  deduce 
from  those  statements.  It  may  be  worth  mentioning — what  I  have  not  seen  else- 
where described — that  about  a  quarter  of  an  hour's  walk  from  the  village,  on  a  rocky 
knoll,  S.E.  of  the  road,  are  ruins  of  what  the  Arabs  call  the  House  of  Martha.  In 
the  midst  of  these  fragments  the  rock  rises  into  a  block  resembling  the  back  of  an 
animal,  with  its  head  buried  in  the  earth.  This  is  said  to  be  "the  ass  on  which  Isa 
(Jesus)  rode.  He  rode  it  to  Martha's  house,  and  then  turned  it  into  stone."  The 
tradition  is  curious ;  first,  as  an  instance  of  the  coarse  extravagance  which  pervades 
most  of  the  Mussulman  versions  of  Christian  history,  and  secondly,  as  a  dim  reflec- 
tion of  the  Gospel  narrative.     Stanley. 


way,    the  multitude 
branches,  or  palm- 


7,  8.    garments,*  loose  outer  robes,    many    . 
imitate  the  demonstration  of  loyalty  initiated  by  the  disc, 
leaves,"  as  a  symbol  of  peace. 

The  j)alni  entry  into  the  temple. — 1.  The  great  procession  to  the  great  cathedral; 
2.  Christ  the  Judged  and  Christ  the  Judge  conducted  by  a  wretched  people  to  the 
deserted  house  of  God.  Christ  comes  to  the  temple — 1.  From  Galilee  with  the 
ecclesiastical  devout;  2.  From  Jericho  with  the  enthusiasts;  3.  From  Bethany  with 
His  friends  and  servants;  4.  From  the  Mount  of  Olives  alone  with  His  Holy  Spirit — 
Christ  in  the  temple  as  the  Jesus  of  twelve  years,  and  as  the  openly-proclaimed 
Messiah.     Lange. 

9,  lo.  hosanna"*  =  save  now:  an  expression  of  joyful  gratitude.  The  ac- 
knowledgment of  the  people  was  in  terms  taken  fr.  a  psalm  wh.  celebrated  one 
great  deliverance,  and  so  foretold  another.  Kingdom  .  .  David,"  "  clearly 
setting  forth  the  idea  of  the  people,  that  the  Messianic  kingdom,  the  restoration 
of  the  throne  of  Bavid,  was  come."    Alford. 

Christ  our  King. — I.  The  King: — 1.  He  is  a  powerful  king;  2.  He  is  a  good  and 
mild  king.  II.  Let  us  observe  the  character  of  the  subjects  of  the  king:  1.  They 
are  souls  redeemed  and  set  free  from  the  slavery  of  sin  and  Satan,  represented 
under  the  emblem  of  the  ass  and  the  colt  which  Jesus  sends  His  disciples  to  unloose, 
in  order  to  emploj'  them  in  His  service;  thus  men  ai'e  naturally  as  wild  as  asses;  2. 
The  subjects  of  the  reign  of  Jesus;  3.  The  subjects  of  Jesus  are  disciples.  IH.  The 
privileges  of  this  kingdom  are  threefold,  as  appears  from  the  text:  1.  Justice  or 
righteousness;  2.  Peace;  3.  A  third  is  joy,  as  appears  by  the  multitudes  who  ex- 
pressed their  joy  on  this  occasion,  not  only  by  crying  aloud,  "  Hosanna  to  the  Son  of 
David,"  but  also  by  their  actions,  by  spreading  their  clothes  and  branches  of  palm- 
trees  in  the  way,  denoting  their  joyful  submission  to  their  king.     Stevens. 

Triumphal  entry. — "Let  us  try  to  distinctly  see  what  the  whole  thing  would 
mean  to  the  men  who  saw  it !    The  carefully  arranged  procession  would  tell  its  own 


A.D.  30. 


a  Ac.  X. 
25. 


i;  xvU. 


the  royal 
procession 

6  Zee.  Ix.  9. 
c  Jo.  xll.  13. 
"  Eastern  gard- 
ens are  not  flow- 
er gardens,  nor 
private  gardens, 
but  the  orchards, 
vineyards  and 
flg-en  closures 
round  a  town. 
The  road  Irom 
Bethany  to  Jeru- 
8  a  1  e  m  wound 
through  rich 
plantat  Ions  ol 
palm  trees,  and 
fruit  and  olive- 
gardens."  Cam. 
B. 

"The  claim  to  be 
Messiah  was  con- 
veyed to  Jerusa- 
lem in  the  form 
of  the  entry  of 
Jesus^."     Horton. 

d  Pa.  cxviii.  25. 
At  feast  of  Tab. 
the  Jews  recited 
the  Great  Hallel, 
i.e.,  Pss.  cxiii. — 
cxviii ,  the  mul- 
titude, at  points, 
responding  by 
waving  branches 
and  ejaculating 
Hallelujah.  The 
children  were 
expected  to  take 
their  part.  The 
seventh  day  of 
the  feast  was 
called  the  great 
Hosanna.  Hence 
the  branches, 
prayers,  and 
feast  received 
the  name  Hosan- 
na. 

e  Is.  tx.  7;  Jer. 
zxxlli.  16. 


248 


Chap.  xi.  II— 16. 


Jesus  enters 
the  temple 
and  returns 
to  Bethany 


Ma.  xxl.  12,  13, 
18,  19;  Lu.  xlx. 
45—48  ;  xxi.  37, 
38. 

a  Mai.  Hi.  1 — 3  ; 
Zep.  1.  12;  Ez. 
viii.  9. 

"Friendship  is 
the  only  thing  In 
the  world  con- 
cerning the  use- 
fulness of  which 
mankind  a- 
gree."     Cicero. 

"  Something  like 
home  that  is  not 
home,  like  alone 
that  is  not  alone, 
is  to  be  wished, 
and  only  found 
in  a  friend,  or  in 
his  house. "  W. 
Temple. 

"  After  this  hero- 
ic fashion  did 
Jesus  present 
Himself  to  die." 


the  fig-tree 
cursed 


b  Ma.  xxl.  18. 
c  In  the  sen- 
tence passed 
upon  it,  it  has 
been  considered 
a  striking  type 
of  the  unbeliev- 
ing Jews. 

"It  would  have 
been  a  false  and 
cruel  kindness 
never  to  work 
any  miracle  ex- 
cept of  compas- 
sion, and  thus 
to  suggest  the 
inference  that 
He  could  never 
strike,  whereas 
indeed,  before 
that  generation 
passed  away,  He 
would  break  His 
enemies  in 
pieces  like  a  pot- 
ter's vessel." 
Bib.  Exp. 


purification 
of  the  temple 


d  Ma.  xxl.  12.  13; 
liU.xlx.  45 ;  Jo. 
11.  14—17. 


tale  directly  it  began.  When  the  people  from  the  walls,  or  those  who  were  crowd- 
ing about  the  gates  according  to  the  wont  of  an  Eastern  city,  observed  the  little 
cortege  coming  down  the  slope  of  Olivet,  through  the  olive  yards  and  across  the 
Brook  Kedron,  then  mounting  the  rock  under  the  very  battlements  of  the  Temple, 
and  passing  in  at  the  Sheep  Gate,  as  if  the  Shepherd  were,  indeed,  entering  His 
fold,  there  would  not  be  one  that  missed  the  significance  of  it.  No  words  could 
make  it  plainer ;  it  would  at  once  explain  itself.  Every  man  who  saw  it — and  if 
there  were  a  few  who  could  not  see,  the  words  of  the  multitude  would  immediately 
inform  them  ol  it — would  understand."     Cartooiis  of  St,  Mark. 

II.  Jerusalem,  and  the  whole  city  M^as  moved  (Ma.),  and  the  Pharisees  said, 
"The  world  is  gone  after  Him"  (Jo.),  temple,  wh.  stood  within  the  Court  of 
Israel,  beyond  wh.  our  Lord  did  not  go  (Ma.),  looked  around,"  noting  the  state 
of  things  there,  and  what  needed  to  be  done.  Bethany,  where  he  lodged  (Ma.), 
"an  anc.  path  to  B.  by  Gethsemane,  winding  over  Mt.  Olivet,  yet  remains." 

A  silent  glance. — The  fearfully  silent  glance  of  Christ  in  the  temple  until  evening: 
1.  He  knows  and  sees  all;  2.  He  sees  and  looks  through  all;  3.  He  looks  through 
all  and  keeps  silence;  4.  He  keeps  silence,  thinking  upon  judgment  and  mercy. 
Christ's  entrance  aud  exit  at  His  temple  visitation:  1.  The  entrance,  through  the  city 
straight  to  the  temple:  2.  The  exit,  from  the  temple  to  Bethany.  The  procession  of 
the  people  with  Christ  to  the  temple.     Lange. 

Jesus  enters  Jerusalem. — At  a  particular  turn  in  the  road  the  whole  of  the  mag- 
nificent city,  as  if  rising  from  an  abyss,  burst  into  view.  Then  it  was  that  the  pro- 
cession paused,  and  our  Lord  wept  over  the  devoted  capital  (Luke  xix.  41 — 44),  and 
afterwards  resumed  His  route  towards  Jerusalem,  crossing  the  bridge  over  the  Ke- 
dron, and  passing  through  the  gate  now  St.  Stephen's  into  Bezetha,  the  new  town, 
through  narrow  streets,  "  hung  with  flags  and  banners  for  the  feast,  and  crowded  on 
the  raised  sides,  and  on  every  roof,  and  at  every  window,  with  eager  faces."  The 
actual  procession  would  not  proceed  farther  than  the  foot  of  Mount  Moriah,  beyond 
which  they  might  not  advance  in  travelling  array,  or  with  dusty  feet.  Before  they 
reached  the  Shushan  gate  they  dispersed,  and  Jesus  entered  the  courts  of  the  Temple, 
surveyed  the  scene  of  disorder  and  desecration  which  they  presented,  with  prolonged 
and  calm  and  searching  glance.     Cam.  B. 

12 — 14,  {See  notes  on  Ma.  xxi.  17—20.)  hungry,*  time  of  first  meal  ab.  9 
A.M.  Properly  it  could  not  be  taken  bef.  morning  sacrifice.  Our  Lord  on  His  way 
to  J.  bef.  breakfast,  fig-tree,'^  wh.  belonged  to  no  one;  and  being  without  fruit 
was  useless,  leaves,  hence  promising  fruit,  came,  to  see  if  it  was  what  it  pretended 
to  be.  nothing  .  .  leaves,  only  show  and  pretence,  like  the  Jewish  people 
who  shouted  Hosannah.  time  .  .  figs,  that  is,  the  ordma?-^/ fig-season  had  not 
yet  arrived.  The  rich  verdure  of  this  tree  seemed  to  show  that  it  was  fruitful,  and 
there  was  "every  probability  of  finding  upon  it  either  the  late  violet-colored  autumn 
figs,  which  often  hung  upon  the  trees  all  through  the  winter,  and  even  until  the  new 
spring  leaves  had  come,  or  the  first-ripe  figs  (Isai.  xxviii.  4 ;  Jer.  xxiv.  2 ;  Hos.  ix.  10 ; 
Nah.  iii.  12),  of  which  Orientals  are  particularly  fond."  Farrar.  See  below,  no  . 
.     ever,  this  miracle  was  wholly  typical  and  parabolic. 

Withering  of  the  barren  Jig-tree  {see  Ma.  xxi.  17— 22).— I.  The  occurrence  which 
the  evangelist  describes.  In  connection  therewith:  1.  The  Saviour's  hunger;  2.  The 
disappointment  He  met  with ;  3.  The  doom  He  pronounced.  II.  The  comment  made 
upon  it  by  the  disciples :  1.  When  this  exclamation  was  uttered ;  2.  The  feeling  with 
which  it  was  uttered.  III.  The  reply  which  their  remark  called  forth  from  our  Lord 
{see  vv.  22,  23):  1.  A  wonderful  assertion;  2.  An  encouraging  promise  (v,  25). 
Anon. 


temple,''  and  found  that  holy 
(Note  that  all  the  Evangelists 


15,16.  ()See  notes  on  Ma.  mZoc.)  went  .  . 
place  disturbed  by  traffic  and  defiled  by  dishonesty, 
relate  this  incident.) 

The  significance  of  Chrisfs  coming  to  the  temple.— \.  Its  types  and  promises: 
Ex.  xl.  34;  1  Kings  viii.;  2  Chron.  v.;  Is.  ii.,  Ixvi.  20;  Ez.  xliii.;  Hag.  ii.  3,  9;  Zee. 
xiv.  20;  Mai.  iii.  1 ;  2.  The  historical  visits  paid  to  it,  the  child  Jesus  in  the  temple, 
the  visit  when  twelve  years  old.  the  feasts,  Jesus  as  the  public  Messiah  in  the  temple, 
the  Pentecost,  the  burning  of  the  temple  in  a.d.  70;  3.  The  spiritual  visitations  of 
the  temple,  the  fates  of  the  temple,  the  history  of  the  world,  the  fates  of  the  kingdom 
of  God.     Lange. 


Chap.  xi.  17—23. 


MARK. 


Pleasures  of  Divine  woi'ship. — A  lady,  iu  company,  was  once  speaking  of  the 
pleasures  of  going  to  the  theatre.  First,  there  was  the  pleasure  of  thinking  of  the 
scenes  which  were  to  be  acted  before  going.  Secondly,  the  pleasure  of  witnessing 
them  when  there.  Thirdly,  the  pleasure  of  remembering  them  after  they  were  over. 
An  old  gentleman  who  heard  the  remarks,  observed,  "There  is  one  pleasure  which 
you  have  forgotten."  "What  is  that  ? "  inquired  the  lady.  "The  pleasure  of  think- 
ing of  the  theatre  when  j^ou  come  to  die."  "Ah,"  said  the  lady,  "I  never  took  that 
into  the  calculation."  Is  not  this  the  way  with  millions  iu  their  enjoyments  of  this 
life  ?  The  reflections  of  the  dying  hour  are  never  thought  of !  How  much  greater 
are  the  pleasures  of  God's  people  in  going  to  His  house  !  In  addition  to  the  pleasures 
stated  above,  they  have  the  fourth — the  pleasure  of  happy  reflections  iu  the  dying 
day.     J.  Bate. 

17 — 19.  written  .  .  prayer  .  .  thieves,  the  title  furnished  by  one 
prophet;"  the  censure  by  another.''  "  Jesus  had  already,  at  the  outset  of  His  minis- 
trj^  cleansed  His  Father's  house.  Now,  iu  the  fulness  of  His  newly  asserted  royalty. 
He  calls  it  My  House."  Chad  wick,  heard,  could  not  demj  it;  with  their  legal 
exactness  could  not  approve  it;  but  could  not  endure  that  He,  and  not  they, 
should  have  the  credit  of  the  improvement,  destroy,  they  did  not  shrink  from  this 
great  crime,  while  hypocritically  professing  a  profound  regard  for  law.  feared 
hitn,  the  reason,  both  of  their  desire  to  destroy  Him,  and  their  dif.  in  doing  so. 
astonished  .  .  doctrine,  or  "teaching."  "Another  hint  of  considerable 
unrecorded  work."  when  .  .  come,  It.V.,  "every  evening."  out  .  . 
city,  prob.  to  Bethany. 

Tlie  cursing  of  the  fig  tree  in  its  relation  to  the  cleansing  of  the  temple. — "  1.  An 
indication  of  the  morning  thoughts  of  the  Lord  concerning  Israel ;  2.  A  prelude  to 
the  coming  expuigation  of  the  temple;  3.  A  prophetic  token  (for  the  hopeful 
disciples,  concerning  the  coming  solemn  issue  of  things).  The  judgment  of  Jesus  on 
the  fig-tree,  and  His  judgment  on  the  Temple  with  its  service."    Lange. 

20,  21.  they  saw,  the  inevitable  result  of  what  they  had  heard  the  morning 
bef.  dried  .  .  roots,  not  merely  leafless  as  well  as  fruitless,  but  lifeless. 
Peter,  and  the  others  also  (Ma.),    remembrance,  the  sight  aiding  their  memory. 

"  Lulled  in  the  countless  chambers  of  the  hrain. 
Our  thoughts  are  linked  by  many  a.  hidden  chain; 
Awake  but  one,  and  lol  what  myriads  rise! 
Each  stamps  its  Image  as  the  other  flies." 

Pope. 

The  fig-tree  a  figure  of  Israel  and  a  warning  sign  to  the  Church. — "  1.  As  the 
fruitful  fig-tree,  which  sets  forth  fruit  sooner  than  leaves.  So  Israel.  It  had  faith, 
and  the  works  of  faith,  before  it  had  the  ceremonies  of  faith.  So  the  early  Church ; 
2.  As  the  unfruitful  fig-tree,  which  had  an  adornment  of  leaves  promising  fruit 
deceitfully.  So  the  Israel  of  the  time  of  Jesus,  and  so  the  external  Church  of  later 
times  and  the  last."    Lange. 

The  rotten  tree. — When  the  Interpreter  had  done,  he  takes  them  out  into  his 
garden  again,  and  led  them  to  a  tree  whose  inside  was  all  rotten  and  gone;  and  yet 
it  grew  and  had  leaves.  Then  said  Mercy,  "  What  means  this  ? "  "This  tree,"  said 
he,  "whose  outside  is  fair,  and  whose  inside  is  rotten,  is  it  to  which  many  may  be 
compared  that  are  in  the  garden  of  God;  who  with  their  mouths  speak  high  in 
behalf  of  God,  but  in  deed  will  do  nothing  for  Him ;  whose  leaves  are  fair,  but  "their 
heart  good  for  nothing  but  to  be  tinder  for  the  devil's  tinder-box."     Bunyan. 

22,  23.  faith  .  .  God,  some  interpret,  "faith  wh.  God.  requires."  lit., 
it  is  "have  faith  of  God,"  wh.  is  susceptible  of  various  shades  of  sense,  but  our 
common  transl.  seems  to  be  the  correct  one.     J.  J.  Owen.     (For  rest,  see  Ma.) 

The  power  of  faith. — "I.  Observe  the  danger  of  an  afflicted  and  tried  state. 
Impatience  is  one  of  the  dangers  of  a  tried  state ;  as  if,  because  a  man  could  not 
obtain  his  point  at  the  time  expected,  he  could  never  get  it.  II.  There  is  the  duty 
of  this  tried  state.     R.  Cecil. 

Wliat  made  the  difference. — I  was  standing  with  a  friend  at  his  garden  gate  one 
evening  when  two  little  children  came  by.  As  they  approached  us  he  said  to  me, 
"Watch  the  diflerence  in  these  two  boys."  Taking  one  of  them  in  his  arms  he 
stood  him  on  the  gatepost,  and  stepping  back  a  fev,'  feet  he  folded  his  arms  and 


249 


A.D.  30. 

"  No  doubt  he 
meant  to  con- 
demn not  only 
the  traffic  In  the 
temple,  but  the 
fraud  that  went 
with  it,  and,  still 
more,  the  gener- 
al indifference  to 
God's  true 
claims  by  wh. 
the  desecration 
was  rendered 
possible."  Am. 
Com. 

a  Is.  Ivl.  7. 
6  Je.  vil.  11. 
"There  are  many 
who  do  not  buy 
or  sell  upon  the 
Lord's  day,  but 
who  think,  and 
even  talk  a  great 
deal  about  their 
merchandise, 
their  bargains, 
and  schemes  of 
profit." 


the  dead  tree 

Ma.  xxi.  20—22. 
"Then  He  pro- 
ceeds in  direct 
and  simple  lan- 
guage to  explain 
to  His  disciples, 
if  only  they  could 
understand,  by 
what  methods 
the  vast  encum- 
brance of  this 
obsolete  Juda- 
ism, which  may 
well  be  described 
as  a  mountain, 
may  be  rolled 
out  of  the  way 
and  a  straight 
path  made  for 
the.  King  to  ap- 
proach His  own. 
The  method  is  a 
beautifully  sim- 
ple one ;  it  is  the 
power  of  belev- 
ing  prayer,  rest- 
ing upon  the  un- 
conditional for- 
giveness of  all 
our  personal 
foes."  Cartoons  of 
St.  Mark. 

"  Faith  makes 
invisible  things 
visible,  absent 
things  present, 
things  that  are 
very  far  off  to  be 
very  near  the 
soul."  Brooks. 

"Faith  Is  not  a 
sense,  nor  sight. 


250 


MARK. 


Chap.  xi.  24—29. 


nor  reason,  but 
a  taking  God  at 
His  Word."  Ev- 
ans. 


prayer  and 
trespasses 


13; 


a  2   Ch. 
Pa.  vl.  10. 
b  Co.  Hi.  13;  Ma. 
xviii.  35. 

"  There  wants 
nothing  but  a 
believing  prayer 
to  turn  a  prom- 
ise into  a  perfor- 
mance."    Mason. 

'•  It  is  only  right 
that  he  who  asks 
forgiveness  for 
his  offences, 
should  be  pre- 
pared to  grant 
it  to  others." 
Horace. 


His 

authority 
questioned 

Ma.  xxi.  23—32; 
Lu.  XX.  1—8. 
c  Nu.  xvi.  3. 
"Even  a  rabbi, 
according  t  o  | 
Jewish  custom,  | 
must  have  his 
credentials  from 
the  rabbi  who 
had  instructed 
him,  a  kind  of 
diploma  for 
authority:  and 
Jesus  had  gone 
far  beyond  the 
assumptions  of 
a  rabbi.  He  had 
claimed  the  of- 
fice of  the  Lord 
of  the  temple." 
Am.  Com. 

Nor  need  we 
Rhrink  from  con- 
fessing that  our 
Lord  was  justly 
open  to  such  re- 
proach (vs.  28), 
unless  he  was 
Indeed  Divine, 
unless    He    was 


called  to  the  little  fellow  to  jump.  lu  an  instant  the  boy  sprang  toward  him  and 
was  caught  in  his  arms.  Then  turning  to  the  second  boy  he  tried  the  same  experi- 
ment. But  in  the  second  case  it  was  different.  The  child  trembled  and  refused 
to  move.  At  last  my  friend  had  to  lift  him  down  from  the  post  and  let  him  go. 
"  What  makes  such  a  difference  in  the  two  ? "  I  asked.  My  friend  smiled  and  said, 
"  The  first  is  my  own  boy  and  knows  me;  but  the  other  is  a  stranger's  child  whom  I 
have  never  seen  before."  And  there  was  all  the  difference.  My  friend  was  equally 
able  to  prevent  both  from  falling,  but  the  difference  was  in  the  boys  themselves. 
The  first  had  assurance  iu  his  father's  ability  and  acted  upon  it,  while  the  second, 
although  he  might  have  believed  in  the  ability  to  save  him  from  harm,  would  not 
put  his  belief  into  action.  And  so  it  is  with  us.  We  hesitate  to  trust  ourselves  to 
that  loving  One  whose  plans  for  us  are  far  higher  than  any  we  have  ourselves  made. 
He,  too,  with  outstretched  arms,  calls  us,  and  would  we  but  listen  to  His  voice,  we 
would  hear  that  invitation  and  promise  of  assurance  as  He  gave  it  of  old:  "  Come 
unto  me,  all  ye  that  labor,  and  are  heavy  laden,  and  I  will  give  you  rest."  D.  L. 
Moody,  in  La.  Ho7ne  Jour.,  Apr.,  1897. 

24 — 26.  things  .  .  pray,  things  desired  in  that  act  will  usually  be  right 
things.  If  we  have  not,  it  is  bee.  we  ask  not,  or  bee.  we  ask  amiss.  Our  expecta- 
tion must  be  founded  on  faith — i.e.,  the  faith  that  is  of  God — (see  v.  22),  not  on  mere 
liuman  desire.  Such  faith  will  limit  things  prayed  for  to  things  that  are  fit.  stand, 
the  posture  usual  in  public  worship."  forgive,*  "We  may  think  we  do  well  to 
be  angry.  We  may  confound  our  selfish  fire  with  the  pure  flame  of  holy  zeal,  and 
begin,  with  confidence  enough,  yet  not  with  the  mind  of  Christ,  to  remove  moun- 
tains, not  because  they  impede  a  holy  cause,  but  because  they  throw  a  shadow  upon 
our  own  field.  And,  therefore,  Jesus  reminds  us  that  not  only  wonder-working- 
faith,  but  even  the  forgiveness  of  our  sins  requires  from  us  the  forgiveness  of  our 
brother."     Chadwick.     For  notes  on  forgiveness  see  Ma.  vi.  14,  15. 

Importance  of  faith  in  prayer. — It  is  our  intention  to  show — I.  What  is  that 
faith  which  we  are  to  exercise  in  prayer.  II.  The  importance  of  it  towards  the  suc- 
cess of  our  prajers:  1.  Without  it,  no  prayer  for  even  the  smallest  blessing  can 
succeed;  2.  With  it,  no  prayer,  even  for  the  greatest  blessing,  can  fail.     Simeon. 

Indirect  influence  of  prayer. — A  wealthy  planter  in  Virginia,  who  had  a  great 
number  of  slaves,  found  one  of  them  reading  the  Bible,  and  reproved  him  for  neglect 
of  his  work,  saying,  there  was  time  enough  on  Sundays  for  reading  the  Bible,  and 
that  on  other  days  he  ought  to  be  in  the  tobacco-house.  The  slave  repeated  the 
offence;  he  ordered  him  to  be  whipped.  Going  near  the  place  of  punishment  soon 
after  its  infliction,  cuiiosity  led  him  to  listen  to  a  voice  engaged  in  prayer;  and  he 
heard  the  poor  black  implore  the  Almighty  to  forgive  the  injustice  of  his  master,  to 
touch  his  heart  with  a  sense  of  his  sin,  and  to  make  him  a  good  Christian.  Struck 
with  remorse,  he  made  an  immediate  change  in  his  life,  which  had  been  careless  and 
dissipated,  burnt  his  profane  books  and  cards,  liberated  all  his  slaves,  and  appears 
now  to  study  how  to  render  his  wealth  and  talents  useful  to  others. 

2y — 29.  walking  .  .  temple,  ?.e.,  temple  courts.  Teaching  (Ma.,  Lu.). 
come  .  .  Him,  a  message  fr.  Sanhedrin.  Object  being  to  draw  fr.  Him  some 
statement  on  wh.  a  show  of  legal  action  may  be  based,  authority,"  they  hoped 
to  draw  fr.  Him  the  statement  that  He  received  His  authority  direct  fr.  Heaven, 
that  they  might  prefer  a  charge  of  blasphemy,  question,  He  turns  the  tables  upon 
tiiem.  He  is  willing  to  answer  their  question — and  incur  all  the  risk  to  which  the 
answer  will  expose  Him ;  if  they  will  answer  Him — and  take  the  consequences. 

Christ  assaulted. — Christ  in  His  temple,  assaulted  by  the  rulers  of  the  place. — 
Vainly  would  hierarchical  official  authority  oppress  the  Divine  mission  of  Jesus.  The 
misuse  of  spiritual  prerogative  against  the  rights  of  the  Spirit  of  Christ;  guilt,  which 
brings  after  it  the  severest  punishments:  (1)  Misuse  of  dignity  calls  down  the 
judgment  of  disgrace;  (2)  Misuse  of  office  calls  down  misplacement  and  rejection 
from  office.     Lange. 

Authority  of  Christ. — In  the  history  of  Joshua  it  is  recorded  how  he  did  assem- 
ble the  tribes,' elders,  heads,  judges,  and  officers  of  Israel  together,  showing  them 
what  God  had  spoken  to  Ihem  by  Moses,  but  uttering  unto  them  no  speech 
which  was  not  written.  Josiah,  with  all  the  men  of  Judah,  and  all  the  inhabitants 
of  Jerusalem,  the  priests,  the  prophets,  and  all  the  people,  small  and  great,  made  a 
covenant  before  the  Lord;  to  keep  His  commandments,  and  His  testimonies,  and 
His  statutes,  with  all  their  heart  and  with  all  their  soul.     But  what  statutes  ?    What 


Chap.  xii.  I,  z. 


MARK. 


251 


testimonies  ?  "The  words  of  thie  covenant  written  in  this  book."  Christ  speaketh 
many  things,  His  apostles  many  things  concerning  the  doctrine  of  the  prophets;  but 
no  one  point  of  doctrine  which  is  not  found  in  tlieir  books  and  writings.  The 
prophet  Isaiah  crieth, "To  the  law  and  to  the  testimony."  Consider  the  practice 
of  Jesus  Christ.  His  proofs  are — "It  is  Amtten."  His  demands  are — "  How  dost 
thou  read?"  His  apologies  are — "Search  the  Scriptures,  they  bear  nie  record." 
His  apostles  tread  in  the  same  path,  they  go  not  the  breadth  of  an  hair,  not  a 
whit,  from  that  which  is  written.     Sandys. 

30 — 33.  baptistn,  evidently  meaning  his  entire  ministry,  and  not  the  rite 
alone.  Since  they  had  accepted  Jo.,"  they  were  bound  to  accept  Him  whom  Jo. 
declared,  reasoned,  consulted  what  the  answer  should  be.  They  at  once  saw  the 
dilemma,  believe  him?  i.  e.,  by  accepting  Him  of  whom  Jo.  was  the  forerunner. 
of  men,  a  mere  human  device,  feared  .  .  people,*  who  would  hear  their 
favorite  disparaged,  we  .  .  tell,*  this  should  be,  literallj^  "We  do  not 
know  " — a  false  and  cowardly  evasion,  a  confession  of  helplessness,  neither  .  . 
tell,'*  He  does  not  say  He  cannot ;  but  that  he  acts  ace.  to  the  terms  He  had  pro- 
posed— i.  e.,  answer  for  answer. 

Authority  and  'presumption. — I.  When  the  action  is  unquestionably  right,  some 
will  censure  the  agent.  II.  They  who  require  reasons  should  be  ready  to  give  rea- 
sons. III.  Truth  should  be  the  first  question  with  men,  not  consequences.  IV. 
Incompetency  may  be  exposed,  and  assumption  resisted,  for  the  sake  of  truth.  J. 
H.  Godwin,. 

"  We  cannot  tell." — Then  at  last  these  teachers,  these  judges  of  spiritual  action, 
reply  out  loud,  "  We  cannot  tell."  Cannot  tell — great  doctors  of  the  law — whether 
John  was  a  charlatan  or  not;  cannot  tell  the  difference  between  true  and  false  teach- 
ing— real  and  sham  religion  !  Well,  if  they  cannot  tell  about  John,  what  is  the 
value  of  their  opinion  about  Christ  ?  They  are  not  ashamed  to  dub  themselves  im- 
beciles— incapables.  Had  they  expressed  an  adverse  opinion  it  would  have  still 
been  respectable;  had  they  proclaimed  John  and  Christ,  fanatics,  enthusiasts,  or 
impostors,  they  would  have  found  supporters,  as  every  one  does  who  has  the  cour- 
age of  his  opinions.  But  no — "We  cannot  tell."  It  was  enough;  they  were  an- 
swered out  of  their  own  mouths.  Tliere  are  some  things  it  is  quite  useless  to  tell 
people  who  "cannot  tell";  there  are  some  things  which,  if  not  felt,  can  never  be 
explained.     H.  B.  Haweis. 

CHAPTER    THE   TWELFTH. 

I,  a.  began,  not  for  the  first  time  in  His  ministry,  but  for  the  first  time  at  this 
period  of  it,  and  in  this  place,  parables,  "Another  Parable  spoken  at  this  time 
was  that  of  'the  Two  Sons'  (Matt.  xxi.  28 — 32),  and  'the  Marriage  of  the  King's 
Son '  (Matt.  xxii.  1 — 14)."  Mk.  and  Lu.  name  this  one  only  (see  notes  on  Ma.  in  loc). 
vineyard,  "Our  Lord  seems  to  take  up  the  words  of  the  prophet  Isaiah  (v.  1 — 7) 
and  to  build  His  teaching  the  more  willingly  on  the  old  foundations,  as  He  was  ac- 
cused of  destroying  the  Law.  Comp.  Deut.  xxxii.  32;  Ps.  Ixxx.  8 — 16;  Ezek.  xv. 
1 — 6;  Hos.  x.  1."  hedge,  "Not  a  hedge  of  thorns,  but  a  stone  wall  to  keep  out 
wild  boars  (Ps.  Ixxx.  13),  jackals,  and  foxes  (Num.  xxii.  24;  Cant.  ii.  15;  Neh.  iv. 
3.)"  went  .  .  country,  better,  "went  abroad."  winefat,''  place  for  wine- 
press, also  (Ma.)  wine  fat,  or  vat,  the  vessel  into  wh.  the  liquor  flows  from  a  w.-press. 
fruit,-'^  the  stipulated  product-tax. 

The  Divine  contest. — The  contest  which  the  Lord,  from  the  remotest  ages,  has 
been  engaged  in  with  the  unfaithful  servants  of  His  word  and  His  grace.  The  im- 
memorial contrast  between  unfaithful  officers  of  God  and  faithful  messengers  from 
God.  How  the  gracious  generosity  of  God  strives  with  the  obdurate  unbelief  of 
men  up  to  the  moment  of  final  decision.  The  final  purpose  of  God  (they  will  rever- 
ence my  son),  and  the  last  purpose  of  the  rebellious  servants  (that  is  the  heir;  come, 
let  us  kill  him,  &c.).  The  Lord  in  heaven  is  willing  rather  to  have  the  appearance 
of  folly  in  sending  His  Son,  than  that  His  grace  should  not  be  revealed  to  the  utter- 
most.    Lange. 

Free  grace. — Christ  Jesus  has  freely  made  Himself  our  Great  Deliverer;  and 
shall  we  complain  that  His  work  is  too  gratuitous,  and  that  His  deliverance  is  too 
complete  ?  What  should  we  feel  to  hear  the  soldiers  of  Prussia  say,  in  reference  to 
Waterloo,  "It  was  too  easy  a  victory  !  "  Would  we  not  indignantly  reply,  "  So  in- 
deed it  was  to  you:  our  general  bore  the  burden  and  heat  of  the  day;  he  gained  a 


deliberately  pre- 
paring His  fol- 
lowers for  that 
astonishing  rev- 
elation, soon  to 
come,  which 
threw  the 
Church  upon 
her  knees  in  ad- 
oration of  her 
God  manifest  in 
flesh.      Bib.  Exp. 

In  truth  their 
position  bound 
His  interroga- 
tors to  examine 
His  credentials; 
to  do  so  was  not 
only  their  priv- 
ilege but  their 
duty.  But  then 
they  must  beg.n 
at  the  beginning. 
Had  they  per- 
formed this  duty 
for  the  Baptist? 
Who  or  what 
was  that  mys- 
terious, lonely, 
stern  preacher 
of  righteousness 
who  had  stirred 
the  national 
heart  so  pro- 
foundly, and 
whom  all  men 
St  11  revered? 
Chadwick. 
a  Jo.  1.  19, 
b  Ma.  iii.  5,  6 ; 
xiv.  5 ;  Mk.  vl. 
20. 

c  Is.  1.  3;    xxix. 
U;    Je.   viii.    7; 
Ho.  iv.  6. 
d  Lu.  X.  21,  22. 


parable  of  the 
wicked  hus- 
bandmen 

Ma.   xxi.   33—46; 
Lu.  XX.  9—19. 
e  Is.  Ixiil.  2. 
Fat.  a  large  vessel 
or  tank.    Joel  11. 
2i :  iii.  13. 
/Ca.  vlli.  11;  Mi. 
vii.   1  ;     Lu.    xii. 
48;  Jo.  XT.  1—8. 

Servant.  —  "The 
epithet  Implies 
that  the  messen- 
ger was  lower  in 
rank,  although 
his  direct  mis- 
sion gave  him 
authority  even 
over  the  keepers 
of  the  vineyard. 
It  expresses  ex- 
actly the  posi- 
tion of  the  pro- 
phets, few  of 
them  of  priestly 
rank,  some  of 
them  very  hum- 
ble in  extrac- 
tion, and  very 
rustic  In  expres- 
sion, but  all  sent 
In  evil   daya   to 


252 


faithless  h  u  s- 
bandmen,  to  re- 
mind them  that 
the  vineyard  was 
not  their  own, 
and  to  receive 
the  fruits  of 
righteousness." 
Oliodiviclc. 

a  Ecc.  vlii.  11 ;  cf. 
Ne.  Ix.  SO  ;  Je. 
vii.  25,  etc. 

In.  Is.  vii.  23,  we 
read  of  a  vine- 
y  a  r  d  of  1,000 
vines,  of  wh.  the 
rent  was  1,000 
silverings,  or 
shekels,  of  sil- 
ver =  to  ah.  $500. 

"  All  evil  acts  are 
based  upon  an 
overestimate  of 
the  tolerance  of 
God." 


b  Jo.  lii.  17. 
"  To  take  away 
life  is  a  power 
common  with  the 
vilest  of  the 
earth;  to  give  it 
belongs  alone  to 
gods  and  kings." 
Jletastasio . 

"It  is  a  noble  act 
to  bestow  life  on 
the  vanquish'd. ' ' 
Statius, 

"Jesus  often  pre- 
dicted His  death, 
but  He  never  de- 
spaired of  His 
kingdom." 


cPr.i.  24—31;  Is. 
V.  5—7;  Da.  ii. 
26. 

d  Ps.  cxvili.  22. 
"  If  you  have 
committed  ini- 
quity you  must 
expect  to  suffer ; 
for  vengeance, 
with  Its  sacred 
light,  shines  up- 
on you."  Sopho- 
cles. 


e  Mk.  xl.  18;  Jo. 
vii.  30. 

"The  priests  un- 
derstood the  in- 
tended applica- 
tion of  the  para- 
ble, and  deter- 
mined to  act  In 
the  way  it  de- 
scribed :  but  they 
were  restrained 
by  fear  of  the 
multitude  and 
withdrew."  God- 
win. 


MARK.  Chap.  xii.  3— la. 

hard-fought  victory,  and  gave  you  a  retreating  and  conquered  enemy  to  pursue  ? " 
This  reply  furnishes  us  with  an  illustration  of  the  Christian's  position:  Jesus,  the 
Captain  of  our  salvation,  has  conquered  sin  and  death  and  Satan ;  He  triumphed 
over  them  in  His  cross,  and  calls  us  to  pursue  the  conquered  foe.  The  duty  of  the 
Christian  is  to  follow  in  the  wake  of  victory.     Stevenson. 

3—5.  empty,  not  only  ill-treated  him,  but  repudiated  their  obligations,  ser- 
vant, etc.,  note  minuteness  of  Mk.  as  comp.  with  Ma.  hitn.  .  .  killed,  pro- 
ceeding fr.  bad  to  worse ;  growing  more  hardened  in  crime,  in  proportion  as  the 
vineyard  owner  showed  his  patience  and  forbearance." 

The  glory  of  His  grace. — How  all  the  perfections  of  God  are  included  in  the 
glory  of  His  grace:  1.  By  seeming  to  vanish  in  it.  2.  By  again  appearing,  glorified, 
in  it.  The  last  point  by  which  God's  grace  seeks  to  obtain  a  hold,  is  pious  fear  In 
men.  Finally,  Christ  the  last  mission  of  God's  grace  to  mankind,  Jo.  iii.  16;  Heb. 
X.  26,  27;  xii.  18.     La7ige. 

Obligation  to  God. — Horace  Bushnell  tells  us  that  a  few  years  before  his  death, 
Daniel  Webster,  having  a  large  party  of  friends  dining  with  him  at  Marshfield,  was 
called  on  by  one  of  the  party  as  they  became  seated  at  the  table  to  specify  what  one 
thing  he  had  met  with  in  his  life  which  had  done  most  for  him,  or  had  contributed 
most  to  the  success  of  his  personal  history.  After  a  moment  he  replied:  "The  most 
fruitful  and  elevating  influence  I  have  ever  seemed  to  meet  with  has  been  my  im- 
pression of  obligation  to  God."    Bib.  III. 

6 — 8.  having'  yet,  the  store  of  other  messengers  being  exhausted,  son,  the 
last,  best,  and  greatest  messenger,  sent  him,  armed  not  with  avenging  power, 
but  ofi'er  of  mercy.''  reverence,  regard  with  veneration  as  the  Father's  represent- 
ative, and  the  bearer  of  such  tidmgs.     but,  etc.,  see  note  on  Ma.  in  lac. 

Regard  due  to  Christ. — Conforming  ourselves  to  the  mode  of  speaking  which 
God  Himself  has  suggested  in  the  text,  it  will  be  proper  to  consider — I.  The 
grounds  of  His  expectation:  1.  On  account  of  the  dignity  of  His  person;  2.  On 
account  of  our  extreme  need  of  Him;  3.  On  account  of  the  benefits  He  will  impart 
tons.  n.  The  extent  of  His  disappointment:  1.  His  person  is  slighted;  2.  His 
authority  is  disregarded;  3.  His  olfices  are  superseded;  4.  His  cause  and  interest 
are  opposed.     Simeon. 

Divine  forbearance.— When  Alexander  encamped  before  a  city,  he  used  to  set 
up  a  light,  to  give  notice  to  those  within  that,  if  they  came  forth  to  him  while  that 
light  lasted,  they  should  have  quarter;  if  otherwise,  no  mercy  was  to  be  expected. 
God  sets  up  a  light,  and  Avaits  year  after  year,  and  even  invites  men  to  come  unto 
Him,  that  they  may  have  life. 

9 — II.  what  .  .  do  ?  He  appeals  to  their  natural  sense  of  justice;  and 
then  replied  to  His  own  question  as  the  answer  must  have  been  shaped  by  their  own 
conscience,  destroy,  utterly,  miserably"  (Ma.).  give  .  .  others,  the 
political  power  ])asses  away  fr.  the  Jews ;  and  they  cease  fr.  being  the  authorized 
religious  teachers  of  mankind,  and  .  .  scripture,"*  St.  Luke  (xx.  17)  tells  us 
that  our  Lord  fastened  His  eyes  upon  His  wondering  hearers,  while  He  directed  their 
attention  to  this  ancient  prophecy  respecting  Himself  in  the  very  Psalm,  whence 
had  been  taken  the  loud  Hosannas  of  Palm  Sunday. 

Tlie  icicked  husbandmen  (se*?  alsoMa.  xxi.  33,  34). — L  A  representation  of  the 
Jewish  Church  as  regards  its  privileges  and  obligations:  1.  The  comparison  employed; 
2.  The  engagement  entered  into;  3.  The  returns  anticipated.  H.  Their  unprinci- 
pled disposition,  and  the  monstrous  brutality  they  manifested :  1.  The  messengers 
sent  to  them,  and  the  manner  in  which  they  were  treated;  2.  The  crowning  act  of 
clemency  on  the  one  hand,  and  of  cruelty  on  the  other.  III.  The  awful  retribution 
with  which  their  abominable  conduct  was  at  length  visited:  1.  A  striking  prediction 
quoted;  2.  The  important  transference  declared;  3.  A  solemn  warning  uttered. 
Anon. 

12.  sought,*  even  publicly,  feared  .  .  people,  and  had,  therefore 
recourse  to  private  plotting,  they  knew,  the  testimony  was  supplied  by  their 
consciences,     went     .     .     way,  the  way  of  secret  conspirators. 

Tlie  counsel  of  the  ivicked. — The  determination  of  God  as  to  the  wicked  counsel  of 
the  opponents  of  Christ:  1.  Their  counsel  allowed ;  2.  Defeated;  3.  Turned  to  the 
service  of  God's  design. 


Chap.  xii.  13—17.  MARK. 

Personalities  in  preaching. — During  the  Protectorate,  a  certain  knight  in  the 
county  of  Surrey  had  a  law-suit  with  the  minister  of  his  parish;  and  whilst  the  dis- 
pute was  pending,  Sir  John  imagined  that  the  sermons  which  were  delivered  at 
church  were  preached  at  him.  He  therefore  complained  against  the  minister  to  Oliver 
Cromwell,  who  inquired  of  the  preacher  concerning  it,  and  having  found  that  he 
merely  reproved  common  sins,  he  dismissed  the  complaining  knight,  saying,  "Go 
home,  Sir  John,  and  hereafter  live  in  good  friendship  with  your  minister ;  the  Word 
of  the  Lord  is  a  searching  word,  and  it  seems  as  if  it  had  found  you  out." 

13,  14.  certain  .  .  Pharisees,  disciples  (Ma.)  of  those  who  had  just  left, 
certain,  who  had  been  carefully  taught  what  to  do ;  and  prob.  to  avoid  the  appear- 
ance of  complicity  with  the  rest.  "The  Pharisees  sent  some  of  their  younger 
scholars  (Matt.  xxii.  16)  to  approach  Him  with  the  pretended  simplicity  of  a  guileless 
spirit,  and  a  desire  to  solve  a  perplexing  question  (Luke  xx.  20)."  Cam.  Bib. 
Herodians,  a  political  party,  the  object  being  to  draw  our  Lord  into  the  utterance 
of  words  that  might  be  construed  into  treason  against  the  Rom.  government. 
[Jesus  was  tried  first  in  the  ecclesiastical  court  bef.  the  Sanhedrin,  and  then  in  the 
civil  court  bef.  Pilate.  First  the  priests,  etc.,  and  now  the  Herodians,  seek  to  obtain 
the  foundation  of  a  charge  against  Jesus  in  either  or  both  of  these  courts.]  know 
.  .  true,  hollow  flattery.  As  if  our  Lord  could  not  see  through  that !  carest 
.  .  man,  wh.  was  true;  and  it  included  themselves,  but  .  .  truth,  the 
hypocrites!  Is  .  .  not?  "  The  tribute-money  alluded  to  was  a  capitation  tax 
levied  by  the  Roman  government,  and  keenly  resented  by  Judas  the  Gaulonite  (Acts 
v.  37)  and  his  followers."     Cam.  Bib. 

Our  obligations  to  God  and  men. — L  What  is  due  to  God  ?  Our  souls  are  His 
property  with  all  their  faculties.  Our  bodies  are  His.  Our  time  is  God's.  All  our 
knowledge  and  literary  acquisitions.  Our  temporal  possessions.  Our  influence. 
n.  What  things  are  due  to  men  ?  They  all,  without  exception,  have  a  right  to  our 
love.  To  all  our  superiors  we  owe  obedience,  submission,  respect.  To  our  infe- 
riors, kindness,  gentleness,  and  condescension.  Christians  owe  to  each  other  the 
performance  of  duties  which  result  from  their  connection  with  Christ's  Churcli. 
There  are  some  things  we  owe  to  our  families.     Dr.  Payson. 

''Eastern  spies. — The  course  pursued  by  the  enemies  of  our  Lord  does  not  seem 
strange  to  any  one  who  knows  anything  of  the  surveillance  which  a  Hindoo  uris  es- 
tablishes over  any  one  whose  sayings  or  doings  it  may  be  of  importance  for  him  to 

know.     For  instance.  Major  T ,  the  agent  for  the  Viceroy  at  the  court  of  the 

Nawab  Moorshedabad,  complains  that  his  house  is  as  full  of  spies  as  it  is  of  servants, 
nearly  all  of  whom,  he  suspects,  are  in  the  pay  of  the  Nawab.  One  servant,  who 
pretended  not  to  know  a  word  of  English,  was  discovered  at  length  to  know  it  well, 
and  great  was  the  major's  disgust  at  the  discovery;  for  this  man  was  in  attendance 
at  the  table,  where  of  course  he  would  have  ample  opportunities  of  hearing  his 
master's  opinions  expressed  in  all  the  confidence  of  social  intercourse.  One  of  the 
punkah-bearers,  too,  was  found  to  be  a  quite  well-to-do  man.  His  position  was  a 
most  menial  one,  j'et  its  duties  took  him  within  sight  and  hearing  of  his  master  many 
times  in  the  day.  It  was  suspected  that  the  Nawab  was  making  it  worth  his  while 
to  submit  to  the  drudgery  of  so  mean  a  post."    Bib.  PI. 

IS — 17.  shall  .  .  give?  "A  negative  reply  would  be  a  capital  offence 
against  the  Rom.  emperor;  a  simple  affirmative  would  greatly  offend  the  Jewish  peo- 
ple." knowing,  as  He  ever  did,  and  always  does  know  what  is  in  man.  penny," 
the  Rom.  denarius  =  to  ab.  15  cents.  It  was  of  silver,  somewhat  less  in  size  than  a 
quarter  of  a  dollar,  and  the  usual  pay  for  a  day's  work.  Caesar's,  "The  little 
silver  coin,  bearing  on  its  surface  the  head  encircled  with  a  wreath  of  laurel,  and 
bound  round  with  a  sacred  fillet — the  well-known  features,  the  most  beautiful  and 
the  most  wicked,  even  in  outward  expression,  of  all  the  Roman  emperors,  with  the 
superscription  running  round,  in  the  stately  language  of  imperial  Rome,  Tiberius 
Coisnr,  Pivi  Augnsti  filitis  Augustus,  Imperator."  render,  etc.,  "The  things  of 
Cfesar  are  chiefly  outward,  and  may  be  taken  by  force;  the  things  of  God  are  chiefly 
inward,  and  must  be  given  freely." 

Duties  to  our  earthly  and  heavenly  king. — I.  The  wisdom  of  this  answer,  as  a 
reply  to  the  question  proposed.  II.  The  importance  of  it,  as  a  precept  for  general 
observance:  1.  The  extent  of  God's  requirements;  2.  The  harmony  of  them. 
Recommend  to  all — (1)  Integrity  in  the  discharge  of  our  duty  to  man;  (2)  Spirit- 
uality in  the  discharge  of  our  duty  to  God.    Simeon. 


253 


Pharisees 
question 
concerning 
tribute 

Ma.  xxii.  15—22; 
Lu.  XX.  20— : 6. 
"The  Herodians 
prob.  attached 
themselves  to 
the  family  of  He- 
rod with  the  no- 
tion that  their 
authority  and 
influence  would 
be  the  best  secu- 
r.ty  against  the 
entire  absorp- 
tion of  Judtea  in- 
to the  Ro.  Em- 
pire."  Treas. 
Mb  I.  Knowl. 

a  Ma.  xxii.  19. 
They  would  only 
have  to  step  out- 
side the  Court  of 
the  Gentiles,  and 
obtain  from  the 
money-  chang- 
ers' tables  a  cur- 
r  e  n  t  Roman 
coin.     Farrar. 

In  the  N.  Test. 
t>  o  t  h  Gk.  and 
Kom.  coins  are 
named  as  the 
pound,  or  mma, 
the  stater,  the 
didrachma  (Ma. 
xvli.'24-'.i7,  marg.), 
the  drachma  (Lu. 
XV.  8,  marg.),  the 
penny,  as  here, 
the  farthing, 
quadrants  (Ma.  v. 
•^6;  Mk.  xii.  4'2), 
assarion  (Ma.  x.'i9; 
Lu.  iii.  6),  the 
mite,  Upton  (Mk. 
xii.  42;  Lu.  xxi. 
2). 

"The  image  of 
the  Emperor 
would  be  regard- 
ed by  the  stricter 
Jews  as  idola- 
trous, and  to 
spare  their  feel- 
ings, the  Rom- 
ans had  allowed 
a  special  coin- 
age to  be  struck 
for  Judaea,  with- 
out any  likeness 
upon  it,  and  only 
the  name  of  the 
Emperor,  and 
such  Jewish  em- 
blems as  palms, 
lilies,  grapes, 
and  censers." 
Cam.  Bib, 


254 


MARK. 


Chap.  xii.  18—25. 


A.D.  30. 

"Grlve  to  God  th. 
which  has  the 
image  and  su- 
perscription of 
God,  the  soul." 
Erasvius. 

Sadducees — 
question 
about  the 
resurrection 

Ma.  xxii.  23—33. 
Lu.  XX.  27—40. 
a  Ac.  xxiil.  8. 

b  See  V.  26. 
•'Many  whom  the 
world  regards  as 
dirt,  the  Lord  es- 
teems as  jewels." 


"If  I  am  allowed 
to  give  a  meta- 
phorical allusion 
to  the  future 
state  of  the  bless- 
ed, I  should  im- 
age it  by  the 
orange  grove  in 
that  sheltered 
glen,  on  which 
the  sun  is  now 
beginning  to 
shine,  and  of 
which  the  trees 
are  at  the  same 
time  loaded  with 
sweet,  golden 
fruit  and  balmy 
silver  flowers. 
Such  objects  may 
well  portray  a 
state  in  which 
hope  and  f  rui  tion 
become  one  eter- 
nal feeling."  Sir 
Humphrey  Davy. 

c  1  Co.  XV.  42—53. 
"Beware  of  mis- 
applying Scrip- 
ture. It  is  a  thing 
easily  done,  but 
not  so  easily  an- 
swered. I  know 
not  any  one  gap 
that  hath  let  in 
more  and  more 
dangferous  errors 
into  the  Church 
than  this — that 
men  take  the 
word  of  the  sa- 
cred text,  fitted 
to  particular  oc- 
casions, and  to 
the  condition  of 
the  times  where- 
in  they  were 
written, and  then 
apply  them  to 
themselves  and 
others,  as  they 
find  them,  with- 
out due  respect 
had  to  the  differ- 
ences that  may 
be  between  those 
times  and  cases 
and  the  pres- 
ent." Bishop  Sanr 
derson. 


God  before  Ctesa?-.— Frederic,  the  Elector  of  Saxony,  being  prisoner  to  Charles 
v.,  was  promised  enlargement  and  restitution  of  dignity,  if  he  would  come  to  mass. 
'' Summum  in  terris  dominum  agnosco  Ccesarem,  in  ckUs  Derim."  "In  all  civil 
accommodations  I  am  ready  to  yield  unto  Caesar,  but  for  heavenly  things  I  have  but 
one  Master,  and  therefore  I  dare  not  serve  two:  Christ  is  more  welcome  to  me  in 
bonds,  than  the  honors  of  Caesar  without  Christ."    Diet,  of  Illustrations. 

18,  19.  (See  notes  on  Ma.  xxii.  23—33.)  Sadducees,  the  third  of  the  final 
attacks  upon  our  Lord.  It  is  instructive  to  note  the  distinct  purpose  of  ea.,  and  how 
ea.  was  foiled,  which  say,"  etc.,  this  was  the  leading  feature  in  their  teachings. 
Moses  wrote,  it  is  surprising  that  men  who  laid  so  much^  stress  on  what  Moses 
wrote  had  not  as  thoughtfully  considered  some  of  those  passages  in  his  writings 
whence  the  future  life  may  be  logically  inferred;'  as  well  as  one  or  two  wh.  to  them 
made  it  dif.  to  be  understood. 

The  manner  in  which  Christ  threw  light  iqwn  the  future  condition  of  man. 
He  did  not  bring  life  and  immortality  to  light  as  a  new  thing.  There  were  indica- 
tions of  it  in  the  ancient  Church.  He  brought  out  in  distinctness,  and  clearness, 
and  fulness  what  was  involved  in  mist  and  fog.  Speaking  with  Divine  authority  (1) 
He  took  the  affirmative  side — always  took  it;  resisted  the  objectors,  threw  against 
them  arguments  from  the  power  of  God,  and  the  Scriptures  of  God.  (2)  He  raised 
men  from  the  dead.  (3)  He  threw  light  upon  the  resurrection — the  life  of  men  in 
glorj^ — long  after  their  bodies  had  passed  away.  (4)  Then  He  illustrated  and  em- 
bodied in  His  own  Person  everything  He  taught.  He  died,  was  buried,  was  raised, 
was  changed,  was  glorified.  (5)  But  greatest  of  all,  by  His  redemptive  work  He 
shows  how  all  could  be  done  according  to,  and  in  harmony  with,  the  principles  of  the 
Divine  government,  and  the  perfection  of  God's  nature.     TJios.  Binney. 

20 — 23.  Now  there  were  seven,  etc.,  the  whole  of  this  argument  proceeds 
upon  the  assumption  that  if  there  is  a  future  life  it  must  be  a  continuation  of  the 
present  in  its  social  aspects. 

Tlie  Sadducees  and  their  faith. — I.  How  they  attack  faith  (while  they  propound 
the  most  improbable  views)  either — 1.  With  an  improper  explanation  of  Scripture 
and  of  laws;  2.  With  an  improper  picture  of  life;  and  3.  With  an  improper  view  of 
the  world;  or  (1)  With  improper  reasoning,  and  (2)  With  improper  wit.  II.  How 
faith  replies:  with  1.  A  deeper  exposition  of  Scripture;  2.  Higher  pictures  of  life; 
3.  A  holier  contemplation  of  the  world  in  the  light  of  God.     Lange. 

No  marriage  in  heaven. — The  children  of  God,  "in  the  Resurrection,"  our 
Saviour  says  sliall  be  iddyyEXoi,  equal  to  the  angels;  or,  perhaps,  more  properly, 
they  shall  be  like  the  angels  in  attributes,  station,  and  employments.  Like  the  an- 
gels, they  will  possess  endless  youth,  activity,  power,  knowledge,  and  holiness;  en- 
joy the  same  immortal  happiness,  dignity,  and  Divine  favor;  be  lovely,  beautiful, 
and  glorious  in  the  sight  of  God,  and  "  shine  forth  as  the  sun  in  the  kingdom  of  their 
father."  Like  the  angels,  shall  they  be  sons  and  kings,  and  priests  to  God,  and  live 
and  reign  with  Him  for  ever  and  ever.     Dwight. 

24  35.  do  .  .  err,  either  wilfully  fr.  a  desire,  common  to  many,  to  support 
a  foregone 'conclusion  out  of  the  word  of  God;  or  through  a  carnal  inability  to  per- 
ceive the  spirituality  of  the  future;  or  fr.  lack  of  faith  in  the  power  of  God.     know 

.  scriptures,  the  jncrpose  for  which  they  were  written ;  or  the  meaning  oi 
what  was  written.  In  this  case,  the  former,  power  .  .  God,  who  is  able 
both  to  raise  the  dead  and  adjust  the  relationships  of  the  future,  but  .  .  an- 
gels," whose  celibate  life  is  doubtless  as  suited  to  the  heavenly  world,  as  essential 
to  Divine  plans,  and  as  fraught  with  happiness,  as  the  marriage  life  to  this  world  and 
human  beings  in  it. 

Marriage. — God  has  joined  things  together  as  well  as  persons,  which  men  are 
notoriously  apt  to  put  asunder— 1.  Piety  and  morality;  2.  Tlie  love  of  God  and  the 
love  of  man;  3.  Repentance  and  forsaking  sin;  4.  Pardon  of  sin  and  the  knowledge 
of  it;  5.  Faith  and  good  works;  6.  Justification  and  sanctification ;  7.  Holiness  and 
happiness;  8.  Purity  of  heart  and  life  and  glory;  9.  The  means  and  the  end.  All 
these  men  have  put  asunder.  Some  take  up  one  and  some  another,  but  both  should 
be  taken  together.  For  as  God  has  conjoined  them,  we  must  not  separate  them,  but 
at  the  peril  of  our  souls.     Stevens. 

Power  of  the  Word  of  Ood. — M.  L.  Bautain,  a  professor  of  philosophy  at  Stras- 
bur"-,  has  furnished  an  account  of  the  power  of  the  Scriptures  on  his  heart:  "A 


Chap.  xll.  26—30. 


255 


single  book  has  saved  me;  but  that  book  is  not  of  human  origin.  Long  had  I  de- 
spised it;  long  had  I  deemed  it  a  class-book  for  the  credulous  and  ignorant;  until, 
having  investigated  the  Gospel  of  Christ,  with  an  ardent  desire  to  ascertain  its  truth 
or  falsity,  its  pages  proffered  to  my  enquiries  the  sublimest  knowledge  of  man  and 
nature,  and  the  simplest,  and  at  the  same  time  the  most  exalted  system  of  moral 
ethics.  Faith,  hope,  and  charity  were  enkindled  in  my  bosom ;  and  every  advancing 
step  strengthened  me  in  the  conviction,  that  the  morals  of  this  book  are  superior  to 
human  morals,  as  its  oracles  are  superior  to  human  opinions." 

a6,  27.  dead  .  .  rise,  how  they  rise,  and  what  their  future  relations  may 
be,  safely  left  to  God,  with  whom  all  things  are  possible.  That  they  will  rise  is  the 
main  point.  Abraham  .  .  Jacob,"  who  had  been  long  time  dead  (to  this 
world),  in  the  bush,  i.e.,  in  the  section  of  the  Book  of  Exodus  (iii.  6)  called 
"the  Bush."  God  .  .  living',  hence  men  who  are  dead  (to  us)  must  be  living 
in  another  world. 

Tlie  resurrection  i)roved  from  the  Pentateuch. — I.  As  establishing  the  point  at 
issue.  The  Sadducees  acknowledged  only  the  five  Books  of  Moses  as  of  Divine  au- 
thority, and  therefore  our  blessed  Lord,  passing  by  the  many  plainer  passages  which 
are  contained  in  the  prophetic  writings,  adduced  one  from  Exodus  iii.  6 — 16,  which, 
obscurely  indeed,  but  certainly,  contained  the  doctrine  in  question.  Let  us  now  pro- 
ceed to  consider  the  quotation :  II.  As  declaring  the  believer's  privileges.  All  that 
the  passage  implied  in  reference  to  the  patriarchs,  it  implies  in  reference  to  believers 
in  every  age:  1.  That  a  relation  subsists  between  God  and  them;  2.  That  covenant 
blessings  are  provided  for  them;  3.  That  in  the  last  day  these  blessings  shall  be 
fully  and  eternally  enjoyed.     Simeon. 

The  saints  in  heaven. — When  death  shall  have  disencumbered  and  set  us  free 
from  all  sorts  of  distempers,  and  brought  us  into  the  state  of  perfect  and  perfected 
spirits,  how  delectable  will  that  society  be  where  all  shall  be  full  of  Divine  light,  life, 
love,  and  joy,  and  freely  communicate  as  they  have  received  freely  !  How  pleasant 
it  will  be  to  sit  down  with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  God ;  to 
converse  with  angels,  those  wise,  kind  creatures,  so  full  of  profound  knowledge  and 
benignity,  instructed  by  long  uninterrupted  experience  and  observation  of  the 
methods  of  the  Divine  government  and  dispensation ;  highly  pleased  with  our  acces- 
sion to  the  general  assembly;  that  rejoiced  in  the  conversion  of  a  sinner,  whereby 
but  one  was  hereafter  in  due  time  to  be  added,  much  more  in  the  glorification  of  so 
many  that  are  now  actually  added  to  them  !    John  Howe. 

38.  one  .  .  scribes,  who  was  also  a  Pharisee,  and  by  profession  a  law- 
yer (Ma.),  answered  .  .  well,  as,  indeed,  he  had;  but  the  lawyer  meant 
"well"  for  his  side:  the  Sadducees  might  not  think  the  answer  well  {see  Ma.). 
which  .  .  all,  "  The  Rabbinical  schools  taught  that  there  wei-e  important  dis- 
tinctions between  the  Commandments,  some  being  great  and  others  small,  some 
hard  and  weighty,  others  easy  and  of  less  importance.  Great  commands  were  the 
observance  of  the  Sabbath,  circumcision,  minute  rites  of  sacrifice  and  offering,  the 
rules  respecting  fringes  and  phylacteries."     Cam.  B. 

Tlie  Great  Commandment. — "  Wliy  that  duty  is  called  '  the  first  and  great  com- 
mandment' L  It  is  the  noblest  exercise  of  our  faculties;  2.  It  is  the  foundation  or 
all  our  other  duties.  Infer — (1)  How  dreadfully  we  are  fallen  !  (2)  How  impossible  it 
is  that  we  should  ever  be  justified  by  the  works  of  the  law !  (3)  What  reason  we  have 
to  be  thankful  for  the  blood  of  Jesus ;  (4)  How  we  should  value  '  the  glorious  Gospel  of 
the  blessed  God.'"    Simeon. 

39,  30.  first  .  .  is,*  "  pointing,  it  may  be, to  the  scribe's  tephillah,  the  lit- 
tle leather  box  containing  in  one  of  its  four  divisions  the  Shema  (Deut.  vi.  4),  which 
every  pious  Israelite  repeated  twice  a  day."  Cam.  B.  one  I/Ord,  the  anc.  my- 
thologies included  "  Gods  many."  This  declaration  was  opp.  to  polytheism  and  its 
consequences,  love,  the  basis  of  true  religion,  but  only  possible  for  those  who  be- 
lieved in  one  personal  and  covenant  God  in  the  place  of  a  multitude  of  abstractions. 
heart  .  .  soul  .  .  mind  .  .  strength,-'  the  belief  in  this  one  God 
must  be  intensely  practical ;  not  simply  held  as  true  in  theory,  but  as  a  governing 
rule  in  life,  and  moulding  the  springs  of  life. 

True  love  to  God. — "I.  True  love  to  God  must  be  founded  on  a  correct  knowl- 
edge of  His  character.  H.  Love  to  God  implies  complacency  in  His  character.  III. 
Love  to  God  implies  desire  for  Him.  IV.  Love  to  God  implies  benevolence  or  good- 
will.    V.  Love  implies  adesu-e  to  please."    S.  Harris. 


a  Ex.  ill.  6. 
"Now  though 
every  individual 
will,  at  the  Res- 
urrection, regain 
a  body,  it  will  be, 
though  in  some 
respects  the 
same  with  the 
present,  yet  in 
others,  a  very 
different  body. 
All  its  senses— it 
it  shall  have 
senses  —  will  be 
different:  the  ob- 
jects which  are 
to  act  upon  them 
will  be  different ; 
and  therefore  the 
resulting  mental 
feelings  must  be 
different.  The  re- 
surrection -  body 
is  to  be  a  'spirit- 
ual body'— of  the 
nature  of  which 
we  are  profound- 
ly ignorant;  the 
sensations  of 
heaven,  if  we 
may  so  call 
them,  must  con- 
sequently be  dif- 
ferent from  those 
of  earth.  Thus 
philosophy  har- 
monizes with  the 
assurance  of  rev- 
elation, that  in 
the  Eesurrec- 
tion, '  they  neith- 
er marry,'  &c." 
Ur.  Payne. 


a  la-wyer — 
question 
about  the 
great  com- 
taandmeuts 

Ma.  xxil.  34—40. 


4.    5; 


b  De.  vl. 
Lu.  X.  27. 
c  "The  heart  fig. 
represents  the 
mind  as  know- 
ing. The  three 
terms  in  the 
Heb.  text  refer  to 
the  chief  mani- 
festations o  t 
m  i  n  d— intelli- 
gence, sensibili- 
ty, energy." 
Godwin. 

"Some  persons 
would  make  reli- 
gion to  consist 
of  little  else  than 
a  self-denying 
course  of  the 
practice  of  vir- 
tue and  obedl- 
e  n  c  e .  Th  ey 
make  it  a  kind 
of  house-of-cor- 
rectlon  work. 
But  no!     I  love 


256 


MARK. 


Chap.  xU.  31—34. 


A.D.30. 

the  service  of 
my  God ;  like  the 
bird  I  fly  at  lib- 
erty on  the 
wings  of  obedi- 
ence to  His  holy 
will."  Dr.  Chal- 
mers. 

a  Le.  xix.  18;  Ma. 
xxii.  39 ;  Eo.  xiii. 
9. 

"Benevolence  is 
a  duty.  He  who 
frequently  prac- 
tises it,  and  sees 
his  benevolent 
intentions  real- 
ized, at  length 
comes  really  to 
love  him  to 
whom  he  has 
done  good.  When 
therefore  it  is 
said,  "Thou  shalt 
love  thy  neigh- 
bor as  thyself,' 
it  is  not  meant 
thou  Shalt  love 
him  first,  and  do 
good  to  him  in 
consequence  of 
that  love,  but 
thou  Shalt  do 
good  to  thy 
neighbor,  and 
this  thy  benefi- 
cence will  engen- 
der in  thee  that 
love  to  mankind 
which  is  the  ful- 
ness and  con- 
summation of 
the  inclination 
to  do  good."  Em- 
manuel Kant. 

b  Be.  Iv.  32;  Is. 
Xlv.  5,  6, 14 ;  xlvl. 
9. 

cl  S.  XV.  22;  Ho. 
vi.  6 ;  Mi.  vi.  6— 
8. 

It  is  a  suggestive 
fact  that,  while 
Infidels  have 
presumed  to 
mock  the  Law- 
giver and  Him 
who  has  redeem- 
ed us  from  the 
curse  of  the  law, 
they  have  never 
touched  the  law 
Itself!  The  per- 
fection and  glory 
of  the  Ten  Com- 
mandments 
stand  before  the 
civilized  world 
unimpeached  as 
a  perfect  rule  of 
right  and  wrong ! 

It  la  quite  possi- 
ble to  know,  and 
admire,  and  con- 
fess the  great- 
ness and  good- 
ness of  Jesus, 
without  forsak- 
ing all  to  follow 
Him.      Chadwick. 


Love  i'.s  the  vio.st  imporlant  thing. — "  Father,"'  asked  the  son  of  Bishop  Berkeley, 
"  what  is  the  meauiug  of  the  words  '  cherubim  '  aud  '  sei-aphim,'  which  we  meet  with 
111  the  Bible  ? "  "  Cherubim,"  replied  his  father,  "  is  a  Hebrew  word  signifying  knowl- 
edge ;  seraphim  is  another  word  of  the  same  language,  signifying  flame.  Whence  it 
is  supposed  that  the  cherubim  are  angels  who  excel  in  knowledge ;  and  that  the  sera- 
phim are  angels  likewise  who  excel  in  loving  God."  "I hope,  then,"  said  the  little 
boy,  "  when  I  die  I  shall  be  a  seraph,  for  I  would  rather  love  God  than  know  all 
things."    Jowett. 

31.  second,"  concerning  wh.  the  lawyer  did  not  enquire,  like,  in  the  essen- 
tial element  of  love,      greater,  more  binding,  comprehensive,  or  blessed  in  effect. 

Love  to  our  neighbor. — In  discoursing  upon  this  commandment  we  shall  show — 

1.  What  is  the  meaning  of  it.  We  should  show  an  att'ectionate  regard  to  our  neigh- 
bor: 1.  In  relation  to  his  temporal  welfare;  2.  In  relation  to  his  spiritual  welfare. 
Having  ascertained  its  meaning,  let  us  proceed  to  inquire — II.  Wherein  it  resembles 
the  foregoing  commandment:  1.  In  extent;  2.  In  excellence;  3.  In  importance. 
Learn:  (1)  How  much  we  need  a  Saviour;  (2)  How  we  may  best  approve  ourselves 
to  Him  who  has  become  our  Saviour.     Rev.  C.  Simeon. 

The  -proof  of  brotherly  love. — It  is  said  that  when  the  story  of  West  India 
slavery  was  told  to  the  Moravians,  and  it  was  told  that  it  was  impossible  to  reach 
the  slave  population  because  they  were  so  separated  from  the  ruling  classes,  two 
Moravian  missionaries  offered  themselves,  and  said,  "We  will  go  and  be  slaves  on 
the  plantations,  and  work  and  toil,  if  need  be,  under  the  lash,  to  get  right  beside  the 
poor  slaves  and  instruct  them."  And  they  left  their  homes,  went  to  the  West  Indies, 
went  to  work  on  the  plantations  as  slaves,  and  by  the  side  of  slaves,  to  get  close  to 
the  hearts  of  slaves;  and  the  slaves  heard  them,  and  their  hearts  were  touched, 
because  they  had  humbled  themselves  to  their  condition.     Bisho-p  Sivfipson. 

32,  33.  scribe,  "who  speaks  with  somewhat  of  official  condescension,  none 
other,*  not  only  one,  but  none  beside,     more    .     .    sacrifices,'  how  far  in 

advance  of  the  generality  of  the  Pharisees  was  this  lawyer.  Some  good  men  in  all 
parties ;  some  men  in  advance  of  their  times  in  every  age. 

Excellence  of  the  Moral  Law. — The  Scribe's  reply  suggests :  I.  That  the  great 
practical  duties  of  the  law  are  extremely  excellent:  1.  Good  for  their  own  sake;  2. 
Can  be  performed  only  by  a  renewed  heart.  II.  That  they  are  such  as  must  com- 
mend themselves  to  the  conscience  of  every  candid  inquirer:  1.  Are  they  reasonable  ? 

2.  Are  they  conducive  to  our  happiness  ?  3.  Are  they  perfective  of  our  nature  ?  4. 
Are  they  instrumental  to  the  honoring  of  God  ?  III.  That  an  approbation  of  them 
argues  a  state  of  mind  favorable  to  the  reception  of  the  Gospel:  1.  An  openness  to  be 
convinced  of  our  lost  estate ;  2.  A  willingness  to  embrace  the  ofiers  of  salvation ;  3. 
A  readiness  to  receive  and  improve  the  aids  of  God's  Spirit.     Simeon. 

A  compj-ehensive  Zam— When  Thomas  Paine  resided  in  Bordentown,  in  the  State 
of  New  Jersey,  he  was  one  day  passing  the  residence  of  Dr.  Staughton,  when  the 
latter  was  sitting  at  the  door.  Paine  stopped,  and  after  some  remarks  of  a  general 
character,  observed,  "Mr.  Staughton,  what  a  pity  it  is  that  a  man  has  not  some 
comprehensive  aud  perfect  rule  for  the  government  of  his  life."  The  doctor  replied, 
"Mr.  Paine,  there  is  such  a  rule."  "What  is  it  ? "  Paine  enquired.  Dr.  S.  repeated 
the  passage,  "Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  aud  thy  neighbor 
as  thyself."  Abashed  aud  confounded,  Paine  replied,  "Oh,  that's  in  your  Bible," 
and  immediately  walked  away. 

34.  discreetly  (see  Gk.),  understaudingly,  with  discrimination.  He  separated 
— discerned — betw.  essentials  and  non-essentials,  far  .  .  God,  not  far  fr.  en- 
tering into  that  kingdom,  wh.  "  is  not  meat  and  drink  {i.e.,  fasts  and  feasts,  or  forms 
and  ceremonies),  but  righteousness,"  etc;  and  into  wh.  he  had  so  much  spiritual 
insight,  man  .  .  durst,  enemies  were  confounded;  while  friendly  and  sincere 
inquirers  were  forced  to  the  logical  issues  of  their  present  light  and  knowledge. 

Not  far  from  the  kingdom. — I.  What  are  its  marks  ?  1.  Truthfulness  of  spirit. 
2.  Spiritual  perception.  3.  Acquaintance  with  the  law.  4.  Teachableness.  6.  A 
sense  of  need  of  Christ.  6.  A  horror  of  wrongdoing.  7.  A  high  regard  for  holy 
things.  8.  Diligent  attention  to  the  means  of  grace.  II.  What  are  its  dangers  ? 
There  is  danger — 1.  Lest  you  slip  back  from  this  hopefulness.  2.  Lest  you  rest  con- 
tent to  stop  where  you  are.  3.  Lest  you  grow  proud  and  self-righteous.  4.  Lest  in- 
stead of  candid  you  become  iudiflereut.    5.  Lest  you  die  ere  the  decisive  step  is  taken. 


Cbap.  xil.  35—40. 


251 


in.  What  are  its  duties?  1.  Thank  God  for  dealing  so  mercifully  with  you.  2. 
Admit  with  deep  sincerity  that  you  need  supernatural  help  for  entrance  into  the  king- 
dom. 3.  Tremble  lest  the  decisive  step  be  never  taken.  4.  Decide  at  once,  through 
Divine  grace.     C.  H.  Spurgeon. 

"80  7iear." — A  vessel  came  near  the  Long  Island  coast,  and  was  split  amid  the 
breakers  in  a  violent  storm.  They  were  within  a  stone's  throw  of  being  saved,  when 
a  violent  wave  took  the  boat  and  capsized  it,  and  they  perished — almost  ashore,  but 
not  quite.  And  there  are  men  who  are  pulling  away  towards  the  shore  of  safety. 
Nearer  and  nearer  they  are  coming.  I  can  say  to  them  to-night:  Thou  art  not  far 
from  the  kingdom  of  God.  But  you  have  not  quite  reached  it.  Alas  !  if  you  stop 
where  you  are,  or  if  a  wave  of  worldliness  capsizes  your  soul,  and  you  perish  almost 
within  arm's  reach  of  the  kingdom  !  0  do  not  stop  where  you  are.  Having  come  so 
near  the  kingdom  of  God,  push  on  !  push  up  !  Will  you  tantalize  your  soul  by  stop- 
ping so  near  the  kingdom  of  God  ?  Will  you  come  to  look  over  the  fence  into  the 
heavenly  orchard,  when  you  might  go  in  and  pluck  the  fruit  ?  Will  you  sit  down  in 
front  of  the  well-curb,  when  a  few  more  turns  of  the  windlass  might  bring  up  the 
brimming  buckets  of  everlasting  life  ?     T.  de  Witt  Talmage. 

35 — 37.  {See  notes  on  Ma.  xxii.  41 — 46.)  Jesus,  liberated  fr.  these  questioners, 
becomes  a  questioner  Himself,  how  say,  in  what  sense  do  they  understand  this  ? 
scribes,  who  have  given  such  things  a  professional  and  special  study.  Christ  . 
.  David,  Jesus  does  not  say  that  they  were  wi-ong  in  saying  this ;  but  He  wished 
them  to  tell  Him  how  they  understood  the  Son  to  be  Lord.  David  .  .  Ghost  " 
hence  what  He  said  was  the  truth.  I^ord  .  .  Son  ?  The  obvious  answer  being 
that  while  He  was  His  Son  ace.  to  the  flesh,  He  was  His  Lord  by  virtue  of  His  divine 
nature,     gladly,  bee.  He  put  the  sublimest  truths  in  so  clear  a  light. 

What  think  ye  of  Christ  ? — I.  The  question  asked.  "  What  think  ye  of  Christ " :  1. 
As  being  God;  2.  As  being  a  real  man;  3.  In  His  passion,  death,  resm-rection,  &c. ; 
■4.  As  the  prophet  to  instruct;  5.  As  your  priest  to  atone;  6.  As  your  king.  II. 
Thinking  implies  knowing.  What  know  ye  experimentally  of  Christ?  (1)  Poor  ? 
(2)  Rich  ?  (3)  Blasphemers  who  take  God's  name  in  vain,  &c.  ?  (4)  Ye  Sabbath- 
breakers  ?  (5)  Ye  poor  penitent  sinners  ?  (6)  Ye  who  are  His  children,  who  love, 
fear,  and  serve  Him  ?  (7)  Ye  backsliders  ?  how  will  you  appear  when  He  requires 
your  improved  talents  ?    Stevens. 

Preaching  Christ. — The  Rev.  John  Newton,  when  breakfasting  in  a  company  of 
noblemen  and  gentlemen,  speaking  of  Mr.  Whitefield,  said,  "I  bless  God,  that  I 
have  lived  in  this  time ;  many  wei-e  the  winter  mornings  I  have  got  up  at  four,  to 
attend  his  tabernacle  discourses  at  five;  and  I  have  seen  Moortields  as  full  of 
lanthorns,  at  these  times,  as,  I  suppose,  the  HajTnarket  is  full  of  flambeaux  on  an 
opera  night.  As  a  preacher,  if  any  man  were  to  ask  me  who  was  the  second  I  ever 
had  heard,  I  should  be  at  some  loss;  but,  in  regard  to  the  first,  Mr.  Whitefield 
exceeded  so  far  every  other  man  of  any  time,  that  I  should  be  at  none.  He  was  the 
original  of  popular  preaching,  and  all  our  popular  ministers  are  only  his  copies." 

38—40.  {See  note  on  Ma.),  said  .  .  doctrine,*  in  the  course  of  His 
teaching,  long  clothing,  lit.,  flowing  robes,  chief  seats,  "the  seats  of  honor 
for  the  elders  of  the  synagogue  were  placed  in  front  of  the  ark  containing  the  Law, 
in  the  uppermost  part,  where  they  sat  with  their  faces  to  the  people.  In  the  syna- 
gogue at  Alexandria  there  were  seventy-one  golden  chairs,  according  to  the  number 
of  the  members  of  the  Great  Sanhedrin."  Gam.  B.  uppermost  rooms  R.V., 
"chief  places."  widows'  houses,''  "as  guardians  and  administrators  of  their 
property."  Taking  pretence  of  it  for  religious  purposes,  greater,  etc.,  responsibility 
increases  with  knowledge ;  and  guilt  in  proportion  to  abuse  of  knowledge. 

Tlie  false  scribes. — They  are  considered  in  three  diflerent  ways  apart  from  the 
scripture:    1.  Upon  the  streets;    2.  In  business  and  at  banquets;    3.  As  the  appro- 

priators  of  inheritances  in  families,  and  by  secret  means.      The  veil  of  hypocrisy. 

It  is  a  transparent  covering.  I.  The  covering:  1.  The  long  robes;  2.  The  long 
prayers.  H.  The  transparency  of  the  covering:  1.  The  walking  about  to  be  seen; 
2.  The  lust  for  the  seats  of  honor,  festive  banquets  and  unrighteous  gain.     Lange. 

All  hypocrisy  denounced.— It  is  not  alone  the  hyiwcrisy  of  Jerusalem  th.  is 
denounced.  In  this  picture,  ea.  line  of  wh.  is  drawn  in  inefi'aceable  colors,  the  Phar- 
isaism of  ea.  age  sees  its  own  image.  Wherever  are  found  formal  worship  and  false 
devotions,  proud  scorn  of  the  small  ones  of  the  world,  inordinate  self-estimation— 


"This  doctrine 
was  so  true,  and 
contained  so 
much  of  the  spir- 
it of  the  Gospel 
dispensa  tion, 
that  our  Lord 
very  properly  as- 
sured this  dis- 
creet inquirer 
that  he  was  'not 
far  from  the 
kingdom  of  God;' 
that  is,  that  the 
principles  which 
he  had  avowed.lf 
truly  imbibed 
and  properly 
pursued,  would 
lead  him  into  the 
very  heart  of 
Christianity." 
Fuller. 


Christ  the 
Son  of  David 

Ma.  xxii.  41—46; 
1m..  XX.  41 — 44. 
"Psalm  ex.  is 
more  frequently 
cited  by  the  New 
Testament  wri- 
ters than  any 
other  single  por- 
tion of  the  an- 
cient Scriptures 
(Actsii.  34,  3.5;  1 
Cor.  XV.  25;  Heb. 
1.  13;  V.  6;  vli.  17, 
21)."  Cam.  B. 

aPs.  ex.  l;cf.  28. 
xxlil.  2;  2T1.  Hi. 
16. 


■warnings 
against  the 
example  of 
the  scribes, 
etc. 

Ma.  xxiil.  -—12; 
Lu.  XX.  45,  46. 
b  Mk.  iv.  2. 
c  2  Ti.  iii.  6. 
I  say  it  to  you, 
but  much  more 
solemnly  I  say  it 
to  myself,  as  one 
called  on  to 
preach  the  Gos- 
pel of  Christ, 
"Ye  shall  receive 
greater  damna- 
tion, ye  who 
stand  in  the  high 
place  of  the  syn- 
agogue, and  lead 
the  worship  of 
the  people,  if  ye 
are  not  righteous 
and  just  and 
true;  your  con- 
demnation shall 
be  greater  than 
any."    Horhm. 


258 


MARK. 


Chap.  zii.  41 — 44. 


A.D.  30. 


the  widow's 
tnite 

Lu.  xsl.  1 — t. 
o  Jose  ph  u  8 
speaks  of  a 
building  by  this 
name  to  wh.  the 
money  was 
transferred  fr. 
the  chests.  Ant. 
xix.  6.  1;  c/.  2K. 
xii.  9;  2  Ch. 
xxiv.  8. 

"  The  best  check 
and  the  truest 
comfort  to  re- 
member in  our 
aim  s,— J  e  s  u  s 
sees  what  we 
cast  in."  Bowes. 
That  poor  wom- 
an has  no  wants 
at  all,  except 
the  great  want — 
her  God.  And, 
therefore,  with- 
out any  embar- 
rassment, she 
has  been  able  to 
give  to  Him  all 
that  she  had, 
and  to  leave  her- 
self in  the  happy 
destitution  of  a 
believer.  Cartoons 
of  St.  Mark. 


i  2  Co.  vUi.  2— 
12:  ix.  6,  7. 
c  1  Jo.  iii.  17. 
Thus  He  ever 
observes  reali- 
ties among  pre- 
tences, the  pure 
flame  of  love 
amid  the  sour 
smoke  which 
wreathes  around 
It.     Cliadwick. 

But  her  heart 
went  with  her 
two  mites.  And, 
therefore,  she 
was  blessed.  Bib. 
Erp. 

"If  I  were  rich 
what  pleasure 
should  I  have  in 
giving."  Are  you 
sure  of  that? 
Read  2  Cor.  viii. 
"My  mite  can  do 
nothing."  Yet 
five  barley 

loaves,  when 
Christ  blessed 
them,  fed  five 
thousand.  Bowes. 


wherever  virtue  is  only  a  fiction,  the  holy  imprecations  of  Christ  resound  w.  their 
solemn  severity.     E.  de  Pressense. 

41,  42.  Jesus  sat,  in  perfect  calm  and  quiet  of  spirit  after  all  the  fierce  op- 
position of  this  "  Day  of  Questions."  Cam.  B.  treasury,"  prob.  in  the  "  court  of 
the  women,"  where  there  were  13  chests  with  trumpet-shaped  mouths.  They  stood 
in  the  outer  "court  of  the  women."  Nine  chests  were  for  the  appointed  temple- 
tribute,  and  for  the  sacrifice-tribute,  that  is,  money-gifts  instead  of  sacrifices ;  four 
chests  for  freewill-ofl'erings,  for  wood,  incense,  temple-decoration,  and  burnt-ofler- 
ings.  Lightfoot.  money  {see  Gk.),  a  piece  of  brass  money,  poor  widow,  one 
of  the  helpless  class  which  He  had  just  described  as  devoured  by  the  extortion  of 
the  Scribes  and  Pharisees  In  three  words  St.  Mark  presents  to  us  a  picture  of  her 
desolation:  she  was  alone,  she  was  a  widow,  and  she  was  poor.  Gam.  B.  two 
mites,  two  lepta,  smallest  Gk.  coin  now  used  in  Athens.  Ten  lepta  is  a  copper 
coin  =  size  of  half-penny.     The  lepton  =  |  of  an  as.     farthing,  or  quadrans. 

The  xridow's  offering. — I.  The  lesson  taught.  That  the  value  of  the  ofl'ering 
depends  chiefly  on  the  state  of  the  heart:  1.  Some  that  were  rich  gave  liberally:  (1) 
Probably  some  gave  only  because  it  was  customary;  (2)  No  doubt,  some  gave  osten- 
tatiously ;  (3)  Perhaps  some  gave  in  a  self-righteous  spirit ;  (4)  Possibly  some  gave 
dishonestly,  that  should  have  paid  their  debts;  and  thus  gave  "robbery  for  burnt- 
oflering,"  which  God  declares  that  He  abhors;  (5)  Others,  no  doubt,  gave  grudgingly. 
2.  Of  the  poor  widow  it  is  said  that  she  gave  but  two  mites,  which  make  a  farthing. 
What  were  the  motives  which  rendered  her  ofiering  so  precious  in  the  sight  of  the 
Saviour  ?—(l)  Her  love  to  God;  (2)  Her  trust  in  His  providing  care ;  (3)  But  what 
would  Christ  have  said  to  those  who  gave  nothing,  if  there  Avere  any  such  who 
passed  in  review  before  Him  ?     Evangel.  Preacher. 

Giving  her  all  to  God. — In  the  beautiful  Island  of  Ceylon,  a  few  j'ears  ago,  the 
native  Christians  decided  that  they  must  have  a  church  built  for  themselves.  To 
the  amazement  of  all,  Maria  Peabody,  a  lone  orphan  girl  who  had  been  in  the  schools 
at  Oodooville,  came  forward  and  offered  to  give  the  land  upon  which  to  build— the 
best  site  in  her  native  village.  Not  only  was  it  all  she  owned  in  this  world,  but  it 
was  her  marriage  portion,  and  in  making  the  gift  she  renounced  all  hopes  of  being 
married.  As  this,  in  the  East,  is  regarded  as  an  awful  step,  many  thought  her 
beside  herself,  and  tried  to  dissuade  her  from  her  purpose.  "No,"'  said  Maria,  "I 
have  given  it  to  Jesus,  and  as  He  has  accepted,  you  must."  Maria  Peabody's  school- 
ing had  been  paid  for  years  by  a  colored  servant  in  Salem,  Massachusetts,  whose 
wages  were  rather  more  than  a  dollar  a  week.     Light  and  Life. 

43,  44.  saith,  drawing  attention  to  a  gift  that  some  would  have  thought  con- 
temptibly small,  more  .  .  all,'  in  proportion  to  means;  and  bee.  of  the 
motive,  etc.  abundance,''  they  had  much  left  for  themselves,  all  .  .  liv- 
ing, Bengel  remarks  that  two  are  mentioned,  as  one  of  these  might  easily  have 
been  kept  back. 

The  treasury  test. — I.  God  has  a  treasury  in  His  Church.  II.  Men  contribute 
to  God's  treasury  in  various  measures,  and  from  various  motives.  III.  The  Saviour 
observes  how  men  treat  His  treasury,  and  by  this  He  tests  their  love  to  Himself. 
IV.  Jesus  estimates  gifts  chiefly  by  what  is  retained:  1.  This  estimate  of  gifts, 
according  to  what  is  retained,  agrees  with  reason ;  2.  This  treasury  test  accords 
with  general  life ;  3.  This  treasury  test  accords  with  universal  Scripture  demands. 
Learn — (1)  God  has  a  treasury  for  human  heart.-?— Ills  own  heart;  (2)  Christ 
gathers  the  funds  of  His  kingdom  in  His  Cliurch;  (3)  All  worshippers  are  re- 
quired to  give  as  a  duty;  (4)  To  give  cheerfully  is  to  elevate  a  duty  to  a  privilege; 
(5)  Jesus  thus  tests  His  friends  and  foes,  the  obedient  and  the  disobedient;  ((5)  Jesua 
waits  at  the  treasury  for  your  gift,  to  receive  it  at  your  hands,  to  bless,  and  teach 
you  to  use  it. 

Give  till  you  feel  aY.— There  is  vast  meaning  in  this  advice.  It  is  by  this  principle 
that  churches  are  founded,  and  Gospel  institutions  sustained  in  cities.  It  is  by  this 
l)rinciple  that  many  rural  churches  have  made  noble  responses  to  the  claims  of 
benevolence.  And  if  this  rule  could  be  applied  everywhere,  there  would  hardly  be 
a  feeble  church  in  our  land;  or  a  cimrch  in  debt;  or  a  sanctuary  out  of  repair;  or  a 
minister  half-sustained;  or  a  true  cause  of  charity  without  all  needful  resources. 
"  He  who  soweth  bountifully,  shall  reap  also  bountifully."    J.  Boss, 


Chap.  xili.  X— zo. 


MARK. 


259 


CHAPTER  THE   THIRTEENTH. 

I,  2.  {See  note  on  Ma.  xxiv.  1 — 14).  one  .  .  said,  but  for  wh.  casual 
remark  we  may  not  have  had  this  remarkable  prediction.  How  various  these  thoughts 
and  thinkers.  One  sees  only  the  manner  of  the  stones;  the  other,  the  great  events 
of  the  future,  manner  .  .  stones  {see  below).  They  seem  to  have  been 
speaking  also  of  the  beauty  as  well  as  strength  of  the  whole  edifice  (Lu.) 

Jesus  leaving  the  temple. — The  exit  of  Jesus  from  the  temple  of  His  people:  1. 
A  decisive  step;  2.  A  melancholy  farewell;  3.  A  decisive  token;  4.  The  certain 
pledge  of  rebuilding. 

What  manner  of  stones. — There  are  still  remaining  great  stones  iu  the  wall  of 
the  temple  area,  at  the  S.  E.  corner,  which  most  likely  are  a  specimen  of  these. 
We  climbed  up  from  the  deep  ravine  of  Jehoshaphat  (a  steep  of  about  130  feet)  by 
the  aid  of  steps,  to  examine  this  corner.  The  manner  of  stones  is  to  be  remarked. 
They  are  hewn  in  a  way  which  shows  them  to  be  of  most  ancient  date,  being  bev- 
elled ;  that  is,  faced  or  cut  only  at  the  edge,  in  a  small  border,  the  rest  being  left 
rough.  The  appearance  of  the  wall  seemed  to  us  as  though  these  stones,  after  being 
cast  down,  had  been  piled  up  again.  The  corner  of  the  wall  instead  of  being  even 
is  rough  and  jagged.  We  measured  some  of  these  huge  blocks,  which  we  found  19| 
feet  long  by  3^  high.  At  the  S.W.  corner  are  the  great  stones  which,  doubtless,  be- 
long to  the  great  arch  of  the  temple  bridge,  stretching  across  the  Tyropeon  to  Zion. 
These  are  also  bevelled.  Three  large  gray  rocks,  curved  on  the  lower  surface,  rest 
on  immense  layers  of  stone-work,  aud  stand  out  from  the  wall  as  if  endwise,  and 
broken  off.  On  a  line  with  these  is  a  huge  yellow  stone,  of  the  same  arch,  and  this, 
we  observed,  is  set  into  the  adjoining  stone  of  the  wall  by  a  joint  of  eight  or  ten 
inches,  much  concealed  by  the  defacing  of  the  elements.  This  would  prove  that  the 
stones  stand  in  their  original  position.  We  observed,  also,  that  the  immense  foun- 
da4;ion  stones  on  which  the  arch  rests,  are  arched  at  the  top  to  fit,  and  set  back  to 
rest  on.  One  of  these  stones  of  the  lower  course,  seeming  as  if  one  block  and  most 
closely  joined,  we  measured.  One  part  was  27  feet,  and'the  other  26  feet  long  by 
7  feet  high.  Josephus  speaks  of  some  stones  of  the  temple  that  were  50  feet  long,  24 
feet  broad,  and  16  feet  thick.     Jacobus. 

3 — 6.     over    .     .     temple,  perh.  the  most  striking  view  of  Jerus.  is  that  fr. 
Mt.  Olivet  wh.  directly  overlooks  the  spot  on  wh.  the  temple  once  stood.     I 
Christ,"  some  fifteen  false  Messiahs  are  said  to  have  appeared  among  the  Jews 
since  the  time  of  Christ.     No  record  of  any  bef.  the  destr.  of  the  city. 

Snrverj  from  the  Mount  of  Olives. — I.  A  look  of  a  compassionate  heart,  during 
which  the  tears  fall  (Luke  xix.  41).  H.  A  look  of  the  solemnly  earnest  spirit  in 
which  the  tears  must  disappear  (here).  Jesus  sitting  in  the  circle  of  His  four  dis- 
ciples upon  Olivet;  or,  the  night-conversation  on  the  end  of  the  world,  and  the  judg- 
ment, ever  sad,  yet  solemnly  joyous,  because  of  its  anticipations.     Lange. 

7,  8.  wars,  such  as  those  threatened  by  Caligula,  Claudius.  Nero.*  The  Jews 
were  persecuted  at  Alexandria,  a.d.  38,  and  50,000  were  killed  in  Seleucia  ab.  the 
same  time,     famines  °    .     .    troubles,  or  pestilences  (Ma.). 

Christ's  foresight. — 1.  In  respect  to  the  deceptive  delusions  of  false  Christs  (spirit- 
ual delusions);  fearlessness  as  to  the  threatening  terrors,  and  all  the  world-plagues 
(temporal  terrors).  2.  Foresight  as  to  the  enemies  of  the  Gospel,  and  as  to  their 
treachery ;  fearlessness  as  to  the  gift  of  tongues  and  the  power  to  reply.  3.  Fore- 
sight as  to  temptations,  thrown  in  our  way  by  our  relatives  and  the  world;  fearless- 
ness as  to  the  certain  deliverance  of  enduring  Christians.  Take  heed  that  no  man 
deceive  you;  for  anti-Christ  comes  before  Christ.     Lange. 

9,  lo.  to  councils,  of  the  actual  hearers  of  the  Lord  some  were  destined  to 
find  this  true  within  little  more  than  fifty  days.  Thus,  in  Acts  iv.  3,  we  find  all  the 
Apostles  brought  before  the  Sanhedrin,  and  again  in  Acts  v.  18,  27.  Cam.  B. 
beaten  .  .  synagogues,  " 'Of  the  Jews,' says  St.  Paul  (2  Cor.  xi.  24),  'five 
times  received  I  forty  s(;?-/pes  save  one ;  IhncQ  ^-as  I  beaten  icith  rods.'  It  was  part 
of  the  duties  of  the  Chazzan,  or  minister  in  each  synagogue,  to  maintain  order,  and 
scourge  the  condemned."  Cam.  B.  rulers,  governors,  as  Rom.  proconsuls. 
kings,  as  the  tetrarchs  were  sometimes  called.-*  "  Our  Lord  also,  we  may  believe, 
alluded  to  the  general  persecutions  of  the  Christians  iu  later  times,  and  especially  to 


A.D.  30. 


the  temple 
left,  and  its 
destruction 
foretold 

Ma.  xxiv.  1 — 14; 
Lu.  xxl.  5—19. 
The  fulfllment  la 
shown  In  Acts 
and  Epistles  of 
Apostles;  in 
writings  of  Jos. 
and  Eom.  hist. 
Teachers  of  er- 
ror and  false 
Christs  are  ref. 
to.  Ant.  XX.  5,  1 ; 
viii.  6;  Wars  ii. 
13.  4.  5;  Ac.  XX. 
30;  Eo.  xvl  17; 
2  Co.  xi.  13;  Wars 
are  named  Ant.  i. 
5,  1,  3;  viii.  2,  3; 
Ix.  9 ;  xix.  Wars 
ii.  17,  10;  18.  1-8. 
Earthqua  kes. 
Wars,  iv.  4,  5  ; 
Seneca,  Epis.  xci. 
9.  Famines,  Ac. 
xi.  28  ;  Ant.  lii. 
15,  3  ;  XX.  2,  5  ; 
Suetonius,  CI  and. 
18.  Persecutions, 
Ac.  iv.  1,  3 ;  V.  17, 
18;  vi.  12;  viii.  1; 
ix.  1  ;  xii.  1  ; 
xxlii.  1;  xxiv.  1; 
xxvi.  1.  Two  of 
these  four  diso. 
suffered  martyr- 
dom. Preaching 
of  Gospel  allud- 
ed to.  Kg.  1.  8; 
Col.  I.  6,  23 ;  2  Ti. 
iv.  17;  attested  by 
Tacitus,  Ann.  xv. 
44 ;  Pliny,  Epis.  x. 
97. 

false  Christs 

a  Je.  xxlx.  8;  Ep. 
V.  6;  1  Th.  ii.  3; 
2Th.  i.  2,3,  7,8. 

ruinors  of 
wars 

6  Jos.  Ant.  xix.  1, 
2. 

c  The  famine 
predicted  in  Ac. 
si.  28, was  in  a.d. 
49.  There  was 
one  in  Judaea  in 
the  third  yr.  of 
Nero.  Josephus 
refers  to  nation- 
al troubles. — 
Wars  ii.  2.  17,  10. 

persecution 

"The  council 
was  the  local 
court  attached  to 
the  synagogue, 
which  had  power 
in  cases  of  relig- 
ious offence." 
Clarke. 

d  Ac.  xii.  1;  xxvl. 


260 


Chap.  xiii.   II— 16. 


a  Tacitus,  Hist.  v. 
13. 


6  Lu.  xll.  11. 12. 

c  Ac.  il.  4;  Iv.  8, 
31. 

d  Ma.  X.  19. 

"For  I  go  about, 
doing  nothing 
else  than  preach- 
ing to  young  and 
old  among  you, 
that  it  is  not  the 
duty  of  man  to 
take  care  of  the 
body  and  of 
riches,  so  much 
as  to  look  after 
the  soul,  how  it 
may  be  made  in- 
to the  most  per- 
fect state,  telling 
you  that  virtue 
is  not  acquired 
from  riches,  but 
men  derive 

riches,  and  every 
other  blessing, 
private  and  pub- 
lic, from  virtue." 
Flato. 


e  Mi.  vll.  6;  Ma. 
xxlv.  10, 12. 

/  Lu.  xxi.  18,  19; 
Da.  xll.  12. 

The  endurance 
here  spoken  of 
is  the  brave  and 
persistent  endur- 
ance of  the  Chris- 
tian in  faith  and 
love.  In  this 
noble  word,  the 
"queen  of  vir- 
tues," as  Chrys- 
ostom  does  not 
fear  to  call  it, 
there  always  ap- 
pears in  the  New 
Testament  a 
background  of 
manliness .   Cam.  B. 

g  Ke.  11.  10. 


slgrns  of 
Christ's 
coming 

Ma.  xxlv.  15 — 42; 
Lu.  xxl.  20—36. 

aboinltiatloti 
of  desolation 

h  Da.  Ix.  25—27. 


that  of  the  emperor  Nero,  in  which  St.  Peter  and  St.  Paul  suffered  martyrdom."  Cam. 
B.  tny  sake,  this  was  the  gist  of  the  whole.  Here  was  both  the  reason  and  the 
animus  of  their  persecutors."  first  .  .  published,  "  and  even  so  while  many 
of  His  hearers  were  yet  alive,  the  Gospel  was  proclaimed  throughout  the  Roman 
Empire,  from  Arabia  to  Damascus,  from  Jerusalem  to  Illyricum,  in  Italy  and  in 
Spain.     Comp.  Rom.  xv.  19,  24,  28;  Col.  i.  6,  23."     Cavi.  B. 

Tlie  succession  of  signs. — 1.  False  signs  and  yet  signs  (false  Christs,  ■».  6).  2. 
Feeble  signs  and  yet  earnest  signs  (the  wars;  the  end  not  yet,  v.  7).  3.  Greater 
signs:  national,  political,  terrestrial,  physiological  revolutions  (the  beginning  of  the 
woes,  V.  8).  4.  Striking  signs  (persecutions,  v.  9).  5.  The  decisive  sign  (the  Gos- 
pel preached  among  all  people  throughout  the  world).     Lange. 

Enduring  hardness. — "A  soldier  in  the  East  Indies — a  stout,  lion-hearted  man — 
had  been  a  noted  prize-fighter,  and  a  terror  to  those  who  knew  him.  That  man 
sauntered  into  the  Mission  chapel,  heard  the  Gospel,  and  Avas  converted.  The 
change  in  his  character  was  most  marked  and  decided.  The  lion  was  changed  into 
a  lamb.  Two  months  afterwards,  in  the  mess-room,  some  of  those  who  had  been 
afraid  of  him  before  began  to  ridicule  him.  One  of  them  said,  '  I'll  put  it  to  the 
test  whether  he  is  a  Christian  or  not;'  and,  taking  a  basin  of  hot  soup,  he  threw  it 
into  his  bosom.  The  whole  company  gazed  in  breathless  silence,  expecting  that 
the  lion  would  start  up,  and  murder  him  on  the  spot.  But  after  he  had  torn  open 
his  waistcoat,  and  wiped  his  scalded  breast,  he  calmly  turned  round,  and  said,  '  This 
is  what  I  must  expect  if  I  become  a  Christian.  I  must  suffer  persecution.'  His 
comrades  were  filled  with  astonishment."    Bib.  Treasury. 

11.  beforehand,*  let  all  your  thoughts  beforehand  be  concerned  ab.  the  pub- 
lishing. Let  your  words  and  thoughts  be  aggressive,  I  will  take  care  for  the  de- 
fence. Delivered  fr.  care  of  future,  be  occupied  with  present  duty.  Holy  Ghost,  "= 
who,  speaking  through  you,  will  be  sharper  than  a  two-edged  sword.  This  encour- 
agement is  mentioned  by  Ma.  in  another  place."* 

Signs  contradictory. — "  1.  Signs  which  do  not  appear  terrible,  but  enticing,  and 
which  are  to  be  most  terrible ;  signs  which  appear  most  terrible,  and  yet  are  not 
so.     2.  Saddening  signs.     3.  The'great  joyful  signs,  v.  10."    Lange. 

Intrepidity  of  Luther. — Luther  was  a  remarkable  instance  of  the  boldness  of  the 
righteous.  Single-handed,  he  fought  against  popes,  and  kings,  and  cardinals,  and 
other  dangerous  enemies.  Oftentimes  he  was  left  alone,  unsupported  by  his  most 
intimate  friends.  Still  he  remained  unshaken.  "  Ah  !"  said  some  to  him  when  on 
his  way  to  Worms,  "there  are  so  many  cardinals  and  bishops  at  Worms  !  .  .  They 
will  burn  you,  they  will  consume  your  body  to  ashes,  as  they  did  that  of  Johu 
Huss."  But  nothing  daunted  the  monk.  "Although  they  should  make  a  fire  that 
should  reach  from  Worms  to  Wittenberg,  and  that  should  flame  up  to  heaven,  in  the 
Lord's  name  I  would  pass  through  it;  I  would  appear  before  them;  I  would  enter 
between  the  jaws  of  this  Behemoth ;  I  would  break  his  teeth,  and  would  confess  the 
Lord  Jesus  Christ."  At  a  subsequent  period  of  his  journey,  his  friend  Spalatin  sent 
a  messenger  to  him  to  say  that  he  must  not  think  of  entering  Worms.  The  imper- 
turbable Luther  looked  steadily  at  the  messenger,  and  replied,  "  Go,  tell  your  mas- 
ter, that,  even  although  there  were  as  many  devils  at  Worms  as  there  are  tiles  upon 
the  roofs  of  the  houses,  I  would  enter  it."  When  told  that  Duke  George  would  cer- 
tainly arrest  him,  he  replied,  "  If  it  rain  Duke  Georges  for  nine  days  together,  I  will 
go." 

12,  13.  {See  notes  on  Ma.  x.  21 — 23.)  brother  .  .  father  .  .  chil- 
dren,' ail  this  showing  the  bitterness  of  fanatical  zeal;  and  bow  the  spirit  of  perse- 
cution destroys  natural  affections  and  dissolves  the  tenderest  human  ties,  endure,-^ 
patiently,  heroically.  end,»  of  his  own  life,  saved,  witii  all  the  powers  of  an 
endless  life,  and  fr.'the  sentence  that  awaits  persecutors  and  apostates. 

Rules  of  conduct. — In  looking  forward  to  the  last  time,  and  in  the  midst  of  its 
signs:  1.  Foresight;  2.  Fearlessness;  3.  Simplicity,  and  spiritual  walk;  4.  Stead- 
fastness; the  Lord's  faithful  admonitions.  There  is  an  overcoming  of  these  troubles. 
Lange. 

14 — 16.  (/See  notes  on  Ma.  in  loc.)  abomination,*  e^c,  an  abominable  aadi 
desolating  object,  standing,  the  object,  so-called,  being  the  Rom.  power;  and 
perh.  also  idolatrous  standards,  where  .  .  not,  bec.in  the /ioZ?/^toce(see  J/«.). 
Not  only  the  temple,  but  tlie  city  and  whole  country  were  holy,      him     .     .     read- 


Chap.  xiii.  1^—23. 


MARK. 


261 


eth,  i-e.,  Daniel's  prediction.  The  reader  of  wli.  sliould  study  the  preceding  prayer 
also."  "In  accordance  with  these  warnings  the  Christian  Jews  fled  from  Jerusalem 
to  the  Peraean  town  of  Pella,  a  distance  of  about  100  miles."     Cam.  B. 

Abomination  of  desolation. — "Abomination  of  desolation,  or  the  judgment  in- 
flicted upon  the  holy  place,  a  great  admonitory  sign:  1.  The  indication  of  the  end  of 
a  now  hoary  period  (and  form  of  belief;  or,  of  a  long  am-ay  of  judgments,  which  point 
forward  to  the  last  judgment);  2.  The  sign  of  the  decisive  separation  between  an  old 
and  new  period;  3.  The  prognostic  of  a  new  period."    Lange. 

Tlie  abomination  of  desolation. — "  The  former  procurators  were  wont  to  make 
their  entrance  into  the  city  with  such  ensigns  as  had  not  the  efligies  of  Ctesar.  Pilate 
was  the  first  who  brought  these  images  to  Jerusalem,  and  setthem  up  in  the  night 
time;  but  as  soon  as  the  people  knew  it,  they  came  in  multitudes,  and  interceded 
with  Pilate  many  days,  that  he  would  remove  the  images.  On  the  sixth  day  he 
ordered  the  soldiers  to  have  their  weapons  ready,  and  when  the  Jews  petitioned  again, 
he  gave  a  signal  to  the  soldiers  to  encompass  them  around,  and  threatened  immedi- 
ate death  unless  they  would  leave  ofl'  distracting  him.  But  they  threw  themselves  on 
the  ground  and  laid  their  necks  bare,  ofiiering  to  die  rather  than  have  their  laws  trans- 
gressed; on  which  Pilate,  affected  by  their  firm  resolution,  commanded  the  images 
to  be  carried  back  to  Caesarea."    JosepJms. 

i.'j — ^19.  woe,  etc.,  these  sorrows  "  followed  the  appearance  of  the  Rom.  armies, 
and  preceded  the  overthrow  of  the  temple."  pray  .  .  winter,  "  We  may  well 
believe  that  the  Christians  made  this  petition  theirs.  At  any  rate  we  know  what  did 
take  place,  {n)  The  compassing  of  the  city  by  the  Roman  armies  spoken  of  by  St. 
Luke  (xxi.  20)  took  place  at  the  commencement  of  October,  a.d.  66,  when  the  weather 
was  yet  mild  and  favorable  for  travelling.  (6)  The  final  siege,  if  any  Christian  Jews 
lingered  on  till  then,  took  place  in  the  still  more  open  months  of  April  or  May.  See 
Lewin's  Fasti  Sacri,  page  344."  Cam.  J5.  as  .  .  not,  etc.,  was  this  also  hy- 
perbole ?  or  literally  the  case  ?  * 

Judgments  alleviated. — "The  alleviations  of  the  Divine  judgments  which  God 
has  given  to  men:  1.  Compassion  (r.  17).  2.  Prayer  (r.  18).  3.  The  steadfastness 
of  the  elect  {v.  20).  For  the  sake  of  the  elect  whom  God  has  chosen,  God  supports 
the  world  in  sparing  patience  (see  Rom.  ix.  22)."" 

Destruction  of  Jerusalem. — "It  is  worth  any  man's  while  to  read  the  story  of 
the  destruction  of  Jerusalem  as  it  is  told  by  Josephus.  Women  devoured  the  flesh  of 
their  own  children,  and  men  raged  against  each  other  with  the  fury  of  beasts.  All 
ills  seemed  to  meet  in  that  doomed  citj^  it  was  filled  within  with  horrors  and  sur- 
rounded without  by  terrors.  Portents  amazed  the  sky  both  day  and  night.  There 
was  no  escape,  neither  would  the  frenzied  people  accept  of  mercy.  The  city  itself 
was  the  banqueting  hall  of  death.  Josephus  says :  '  All  hope  of  escaping  was  now 
cut  ofl"  from  the  Jews,  together  with  their  liberty  of  going  out  of  the  city.  Then  did 
the  famine  widen  its  progress,  and  devour  the  people  by  whole  houses  and  families; 
the  upper  rooms  were  full  of  women  and  infants  that  were  dying  by  famine,  and  the 
lanes  of  the  city  were  full  of  the  dead  bodies  of  the  aged ;  the  children,  also,  and  the 
young  men  wandered  about  market  places  like  shadows,  all  swelled  with  the  famine, 
and  fell  down  dead  wheresoever  their  misery  seized  them.  When  Titus,  on  going 
his  round,  along  these  valleys,  saw  them  full  of  dead  bodies,  and  the  thick  putrefa(> 
tion  running  about  them,  he  gave  a  groan,  and  spreading  out  his  hands  to  heaven, 
called  God  to  witness  this  was  not  his  doing.' "     C.  H.  Spurgeon. 

ao — 23.  shortened,  "both  by  the  withdrawal  for  a  while  of  the  besieging 
army,  and  by  the  many  causes  wh.  brought  tlie  siege  to  an  end,  bef.  the  expecta- 
tions of  the  Jews  or  the  Roms."  elects'  sake,  not  only  an  ill.  of  the  power  of 
prayer,  but  of  the  indirect  gain  to  the  world  of  the  presence  in  it  of  the  Church  as  a 
conserving  element,  signs  .  .  wonders,  these  mirs.  might  seem  to  be  true, 
and  yet  be  false.'*  seduce,^  lead  away  fr.  the  truth,  if  .  .  possible  this 
being  their  aim.  elect,  least  likely  to  be  deceived,  being  "kept  by  the  pow'er  of 
God."    foretold,  that  you  may  be  forearmed  by  being  forewarned. 

Mercy  in  judr/ment.— Even  in  His  great  judgments  is  God's  mercy  revealed :  1. 
It  warns  us  of  the  judgments,  and  indicates  tlie  signs  of  their  coming;  2.  It  opens  a 
way  of  escape,  and  exhorts  to  use  that  way  in  flight;  3.  It  points  to  prayer  as  the 
means  to  mitigate  that  judgment ;  4.  It  has  its  eye  fixed  upon  innocent  sufferers ;  5. 
It  breaks  the  judgment  off",  and  puts  bounds  to  it,  for  the  sake  of  the  elect;  6.  It 


a  Da.  ix.  16—20; 
cf.  P3.  il.  6; 
Ixxxvli.  1;  Is.  xi. 
9;  Zee.  il.  12. 

6  The  Koms.  be- 
sieged Jerus.  un- 
der Cestius  Gal- 
lus,  A.D.  66;  Ves- 
pasian, A.D.  68; 
Titus,  A.D.  70, 
when  the  city 
was  capt.  and 
destr.  The  suffer- 
ings of  the  peo- 
ple.and  the  judg- 
ment of  God  in 
their  destr.  are 
oft.  ref .  to  by  Jos. 
See  Wars,  Proem 
4;  iv.  6,  3;  v.  1,3; 
X.  5;  xiii.  6,7;  vi. 
3,4,  5;  ix.  1. 


evil  days 
shortened  for 
the  elects' 
sake 

But  In  mercy 
they  were  short- 
ened, (1)  by  the 
swift  and  ener- 
getic measures 
of  the  invading 
armies,  and  (z) 
by  the  infatua- 
tion of  tlie  be- 
sieged. On  his 
part  Titus  encir- 
cled the  city  with 
a  wall  Ave  miles 
in  extent,  and 
fortified  it  with 
thirteen  strong 
garrisons  in  the 
almost  incredi- 
bly short  space 
of  three  days, and 
Josephus  makes 
special  mention 
of  his  eagerness 
to  bring  the  siege 
to  an  end.  On  the 
other  hand,  the 
leaders  of  the 
factions  within, 
slew  the  men  who 
wd.'  have  taught 
them  how  the 
siege  might  be 
prolonged,  burnt 
the  corn  which 
would  have  ena- 
bled them  to  hold 
out  against  the 
enemy, and  aban- 
doned the  tow- 
ers, which  were 
in  reality  im- 
pregnable. Cam. 
B. 

d  They  would  be 
known  to  be 
false,  by  a  con- 
sideration  of 
their  purpose, 
without  any  ex- 
planatlon  of 
their  nature, 
e  1  Th.  il.  9, 10;  1 
Jo.  li.  18. 


262 


MARK. 


Chap.  xiii.  24—29. 


the  final 
coming  of 
Christ 


signs  in 
heaven 


He,  to  whom  "  a 
thousand  years  are 
as  one  day,  and  one 
day  as  a  thousand 
years"  (2  Pet.  iii. 
8),  to  Whom  there 
is  no  past  or  fu- 
ture but  one  eter- 
nal Present,  pas- 
ses from  one 
chapter  to  an- 
other in  the  his- 
tory of  the  world 
with  the  ease  of 
One,  Who  seeth 
all  things  clear- 
ly revealed. 
Cam.  B. 


"The  contem- 
plation of  celes- 
tial things  will 
make  a  man 
t)Oth  speak  and 
think  more  sub- 
limely and  mag- 
nificently when 
he  descends  to 
human  affairs." 
Cicero. 


coming  of 

Christ  with 
power  and 
glory 


a  Ma.  xvi.  27. 

Punishment  de- 
layed is  likely  to 
be  the  more  se- 
vere when  It  does 
come. 


warns  against  falling  away  to  Antichrist,  as  the  falling  beneath  the  heaviest,  the  most 
frightful  judgment.     Lange. 

Christians. — This  name  was  derived  from  one  Christus,  who  was  executed  in  the 
reign  of  Tiberius  by  the  procurator  of  Judaea,  Pontius  Pilate ;  and  this  accursed  su- 
perstition, for  a  moment  repressed,  broke  forth  again  not  only  through  Judaea,  the 
source  of  the  evil,  but  even  through  the  city,  whither  all  things  outrageous  and 
shameful  flow  together,  and  find  many  adherents.  Accordingly  those  were  first  ar- 
rested who  confessed,  and  afterwards  a  vast  number  upon  their  information,  who 
were  convicted,  not  so  much  on  the  charge  of  causing  the  fire,  as  from  their  hatred 
to  the  human  race.  To  tlieir  executions  there  were  added  such  mockeries  as  that 
they  were  wrapt  in  the  skins  of  wild  beasts  and  torn  in  pieces  by  dogs,  or  crucified, 
or  set  on  fire  and  burnt,  when  dajdight  ended,  as  torches  by  night.  Nei-o  lent  his 
own  gardens  for  the  spectacle,  and  gave  a  chariot-race  at  whic^h  he  mingled  freely 
with  the  multitude  in  the  garb  of  a  driver,  or  mounted  on  his  chariot.  As  the  result 
of  all,  a  feeling  of  compassion  arose  for  the  sufferers  though  guilty  and  deserving 
of  condign  punishment,  on  the  ground  that  they  were  destroyed  not  for  the  com- 
mon good,  but  to  gratify  the  cruelty  of  one  man.     Tacitus. 

24,  25.  those  .  .  that,  "after  that  tribulation  shall  come  tho.<ie  days. 
Therefore  that  refers  to  a  dif.  thing  fr.  those.  T7iat  refers  back  to  the  whole  preceding 
discourse;  but  those,  looks  forward  to  the  last  events  of  all,  as  in  v.  32."  Betigel. 
the  sun  shall  be  darkened,  "two  of  those  then  listening  to  the  Lord,  have 
themselves  described  the  signs  in  the  physical  world  which  are  to  usher  in  the  End ; 
{a)  St.  Peter,  in  the  second  Epistle,  iii.  1—13,  and  {h)  St.  John,  in  Rev.  xx.,  xxi." 
Cam.  B.  The  three  evang.  who  state  these  signs  of  Christ's  coming  begin  a  new  par- 
agraph at  this  point. 

Tlie  coming  of  the  Son  of  Man  {see  also  Ma.  xxiv.  43,  44). — I.  The  solemn  event 
to  which  this  exhortation  refers.  It  is  the  coming  of  the  Son  of  Man;  1.  The  coming 
of  our  Lord  on  the  day  of  judgment;  2.  But  there  is  another  and  a  nearer  coming 
than  that  of  the  last  judgment — death.  IL  The  important  duty  enjoined:  1.  A 
readiness  of  state ;  2.  A  readiness  of  character;  3.  A  readiness  of  frame.     Anon. 

Tlie  end  of  the  irorld. — Is  it  not  probable,  it  may  be  asked,  that  the  time  will 
come  when  the  globe  itself  will  come  to  an  end  ?  And  if  it  be  so,  can  science  detect 
the  provision  that  is  possibly  made  for  this  consummation  of  all  things  ?  We  have 
seen  that  the  atmosphere  has  for  long  been  undergoing  a  change;  that  at  a  very 
early  period  it  was  charged  with  carbonic  acid,  the  carbon  of  which  now  forms  part 
of  animal  and  vegetable  structures.  We  saw,  also,  that  at  fii'st  it  contained  no 
ammonia;  but  since  vegetation  and  decomposition  began,  the  nitrogen  that  existed 
in  the  nitrates  of  the  earth,  and  some  of  the  nitrogen  of  the  atmosphere,  have  been 
gradually  entering  into  new  combinations,  and  forming  ammonia;  and  the  quantity 
of  ammonia,  a  subject  at  first  non-existent,  has  gradually  increased,  and  as  it  is  vol- 
atile, the  atmosphere  now  always  contains  some  of  it.  The  quantity  has  now  become 
so  great  in  it  that  it  can  always  be  detected  by  chemical  analysis.  There  is  an 
evident  tendency  of  it  to  increase  in  the  atmosphere.  Now  supposing  it  to  go  on 
increasing  up  to  a  certain  point,  it  forms  with  air  a  mixture  that,  upon  the  applica- 
tion of  fire,  is  violently  explosive.  An  atmosphere  charged  with  ammonia  is  liable  to 
explode  whenever  a  flash  of  lightning  passes  through  it.  And  such  an  explosion 
would  doubtless  destroy,  perhaps  without  leaving  traces  of,  the  present  order  of 
things.     Dr.  Kemp. 

26 — 29.  see,"  this  may  mean  mental  perception  for  wh.  seeing,  the  word  is  gen. 
used.  "The  Son  of  Man  would  be  seen  through  the  sign ;  and  nothing  is  said  of  a 
separate  and  subsequent  visible  appearance."  elect  .  .  heaven,  distributed 
by  a  merciful  Providence  for  the  world's  good;  now  collected  by  redeeming  love  for 
their  eternal  blessedness,  fig-tree,  at  that  time  the  fig-tree  was  beginning  to  leaf. 
SO  ye  .  .  manner,  physical  signs  lead  to  certain  deductions ;  as  certain  are 
the  signs  of  wh.  I  speak,  and  as  easy  are  the  deductions  therefrom. 

The  final  separation. — I.  The  important  period  referred  to :  1.  What  this  state- 
ment implies;  2.  What  this  statement  announces — (1)  The  manner  of  His  appearing; 
(2)  His  numerous  retinue ;  (3)  The  dignified  position  He  will  assume.  II.  The  solemn 
transactions  described:  1.  The  persons  who  will  appear  before  Him;  2.  The  division 
that  will  take  place.  III.  The  reparation  awards  pronounced :  1.  The  righteous — 
(1)  The  ineffable  welcome  they  receive.  (2)  The  special  reasons  adduced;  (3)  The 
questions  which  the  favored  throng  propose;  (4)  The  explanation  given  in  reply.  2. 


Chap.  xiH.   30—37. 


263 


The  wicked — (1)  Their  awful  doom ;    (2)  The  grounds  on  which  it  rests. 
final  issue  declared. 


ly.  The 


30 — 33.  these  things,  evidently  looking  back  to  preceding  discourse,  as  if 
vv.  26,  27,  were  in  parenthesis.  "  They  are  merely  a  brief  application  of  the  pro- 
phecy to  the  great  event  yet  future — while  '  all  these  things '  refer  to  the  event  more 
at  hand."  Jacobus,  heaven  .  .  earth,"  that  seem  so  fixed  and  stable. 
My  words,*  so  soon  spoken,  and  but  momentary  sounds.  "  Never  did  the  Speaker 
seem  to  stand  more  utterly  alone  than  when  He  uttered  this  majestic  utterance. 
Never  did  it  seem  more  improbable  that  it  should  be  fulfilled.  But  as  we  look  across 
the  centuries  we  see  how  it  has  been  realized.  His  words  have  passed  into  laws, 
they  have  passed  into  doctrines,  they  have  passed  into  proverbs,  they  have  passed 
into  consolations,  but  they  have  never  'passed  away.'  What  human  teacher  ever 
dared  to  claim  an  eternity  for  his  words  ? "  Cam.  B.  that  day,  in  direct  contrast 
with  ^' these  things" — the  latter  known  and  neai",  the  former  remote  and  unknown. 
heed,  live  with  thoughtful  discernment,  watch,  expect,  look  for.  pray,  without 
ceasing,  that  you  may  be  always  prepared. 

End  of  all  things. — "What  this  change  is  to  be,  we  dare  not  even  conjecture  ;  but 
we  see  in  the  heavens  themselves  some  traces  of  destructive  elements,  and  some  in- 
dications of  their  power.  The  fragments  of  broken  planets — the  descent  of  meteoric 
stones  upon  our  globe — the  wheeling  comets  welding  their  loose  materials  at  the 
solar  furnace — the  volcanic  eruptions  of  our  own  satellite — the  appearance  of  new 
stars,  and  the  disappearance  of  others — are  all  foreshadows  of  that  impending  con- 
vulsion to  which  the  system  of  the  world  is. doomed.  Thus  placed  on  a  planet  which 
is  to  be  burnt  up,  and  under  heavens  which  are  to  pass  away ;  thus  treading,  as  it  were, 
on  the  cemeteries,  and  dwelling  in  the  mausoleums,  of  former  worlds — let  us  learn 
the  lesson  of  humility  and  wisdom,  if  we  have  not  already  been  taught  it  in  the 
school  of  revelation.     Timbs. 

34 — 37.  for  .  .  as,  the  case  of  Jesus  in  relation  to  His  disc,  and  the  end, 
may  be  corap.  with  this,  man  .  .  journey,"  and  whose  return,  it  being  far, 
is  uncertain,  left  .  .  house,  not  empty  and  unprotected,  authority,  wh. 
when  at  home  he  used  himself,  servants,  who,  though  "drest  in  a  little  brief 
authority,"  are  but  responsible  servants;  and  not  lords  of  the  heritage,  work,"^  to 
be  done  in  the  absence,  as  in  the  presence  of  the  master,  porter,  gatekeeper. 
watch,*  ready  to  hail  and  admit  the  returning  owner,  watch  ye,  all,  not  the 
porter  alone,  even,  etc., -^  while  Lu.  refers  to  three  watches,  ace.  to  divis.  of  time 
among  Jews,  Mk.  adopts  the  Rom.  mode  such  as  would  be  employed  by  Rom.  soldiers. 
sleeping,"  indolence,  self-security,  all  .  .  watch,"  repeated  bee.  of  import- 
ance ;  and  lest  any  should  hold  themselves  excused. 

Work  for  each  and  all. — "I.  Work  is  essential  to  religion:  1.  The  profession  of 
Christ's  religion  involves  the  duty  of  work  for  Christ;  2.  Work  in  the  Church  of 
Christ  is  of  two  kinds — personal  and  relative— (1)  that  wh.  pertains  to  the  attain- 
ment of  holiness,  and  (2)  that  wh.  pertains  to  the  efforts  of  zeal.  H.  Every  religious 
man  has  his  own  specific  work  to  do:  1.  It  is  the  work  for  wh.  he  is  specially  quali- 
fied;  and  that  wh.  lies  before  him.  III.  Christ  expects  every  disciple  to  do  his 
work." 

"Chrisfs  service  delightful. — A  beautiful  incident  in  reference  to  Mr.  Townsend 
is  mentioned  in  the  life  of  John  Campbell.  '  Finding  him  on  Tuesday  morning,  shortly 
before  his  last  illness,  leaning  on  the  balustrade  of  the  staircase  that  led  to  the  com- 
mittee-room of  the  Tract  Society,  and  scarcely  able  to  breathe,  I  remarked,  '  Mr. 
Townsend,  is  this  you  ?  Why  should  you  come  in  this  state  of  body  to  our  meetings  ? 
You  have  now  attended  them  for  a  long  time,  and  you  should  leave  the  work  to  younger 
men.'  The  reply  of  Mr.  Townsend  was  worthy  of  his  character.  Looking  at  his  friend 
with  a  countenance  brightened  and  elevated  by  the  thoughts  that  were  struggling  for 
utterance,  his  words  were :  '  Oh  !  Johnny,  Johnny,  man,  it  is  hard  to  give  up  working 
in  the  service  of  such  a  Master.' "    Biblical  Treasury. 


A.D.  30. 


His   words 
shall  cer- 
tainly   be  ful- 
filled 


a  2  Pe.  iil.  10. 
b  Is.  xl.  8. 

Those  who  think 
that  they  shall 
prepare  for 

death  in  the  last 
hour  of  life, 
ought  to  consid- 
er some  of  their 
chances.  As  a 
matter  of  fact, 
more  than  half 
that  die  in  this 
world  die  with- 
out conscious- 
ness. Not  alone 
of  those  that  die 
by  accident,  by 
sudden  stroke, 
but  of  those  that 
die  by  disease, 
more  than  one 
half  die  under  a 
cloud,  so  that 
they  have  no  use 
of  their  reason. 
Beecher. 


Porter,  gate 
keeper.  A.S.; 
Fr.  porte ;  L. 
porta.  The  Sul- 
tan of  Turkey  is 
called  the  Porte, 
a  name  derived 
fr.  transaction 
of  public  busi- 
ness at  the  gate 
of  the  ijalace. 

c  Ma.  XXV.  14. 

d  Lu.  xix.  13. 

e  Lu.  xli.  36—38  ; 
He.  iii.  6;  Ac.  xx. 
28;  a  Co.  iv.  1,2. 

/  This  is  used  as 
an  argument  for 
Mark's  Rom. 
orig'n  (.see  intro.). 
Da  Costa  finds  in 
this  some  reason 
for  thinking  that 
Mk.  had  a  mili- 
tary training. 

g  Ma.  XXV.  5. 

n  Lu.  xli.  41—44. 


264 


MARK. 


Chap.  xlv.  1—5. 


A.D.  30. 


plot  of  the 
priests  and 
scribes 

supper  at 
Bethany- 
Ma.   xxvl.  1—16; 
Lu.    xxli.    1  —  6; 
Jo.  xii.  2—8. 

o  Ex.  xii.  14,  15. 

Unlikely  as  it 
mustliave  seem- 
ed that  the  sim- 
ple act  of  devo- 
tion here  named 
should  be  known 
In  all  the  world, 
it  has  literally 
come  to  pass.  It 
is  told  in  all  the 
languages  ol 
men,  till  there  is 
scarcely  a  patch 
of  coral  in  the 
wide  sea  large 
enough  for  a  man 
to  stand  upon 
where  this  inci- 
dent  is  not 
known.  Alex.  Mc- 
Kenzie. 


the  alabaster 
box 

This  anointing  is 
not  to  be  con- 
founded with  the 
one  in  Lu.  vii.  36 
—60  {q.  v.),  and 
■which  occurred 
earlier  in  our 
Lord's  ministry. 

"From  Lu.  vii. 
46  it  is  plain  that 
anointing  of  the 
head  of  a  guest 
was  common  and 
anointing  of  the 
feet  was  unusu- 
al, a  rare  and 
special  tribute." 
Clarke'. 


"  When  Luke  al- 
ludes to  the 
household  (x.  38 
—4 2)  there  is  no- 
thing to  indicate 
where  they  lived 
or  that  they  had 
any  closer  con- 
nection with  our 
Lord.  Some  rea- 
son, which  was 
removed  before 
John  wrote,  kept 
the  synoptists  si- 
lent."    Clarke. 


CHAPTER   THE  FOURTEENTH. 

I,  2.  feast  .  .  bread,"  "The  Passover  took  place  on  the  14th  of  Nisan, 
and  the  '  feast  of  unleavened  bread '  commenced  on  the  15th  and  lasted  for  seven 
days.  From  their  close  connection  they  are  generally  treated  as  one,  both  in  the  Old 
and  in  the  New  Testament."  Gam.  B.  craft,  fear  of  the  people  deterred  them  fr. 
publicity,  uproar  .  .  people,  the  feast  attracting  many  people,  who  might 
deem  their  act  a  violation  of  the  sanctity  of  the  occasion.  Contrast  the  dif.  views  of  the 
2)riests  and  the  people. 

The  council  ayidthe  traitor. — The  council  in  Jerusalem  and  the  supper  in  Bethany, 
in  their  relation  to  the  middle  point  in  Christ's  death;  or,  a  picture  of  the  uniting  of 
all  threads  of  ancient  history  in  this  death.  Not  out  the  camp  of  the  foes,  but  out  the 
circle  of  the  disciples,  came  the  last  decision  regarding  the  death  of  Jesus.  Judas, 
the  not  free,  and  still  free,  instrument  of  the  deepest  revelation  of  wickedness.  The 
faithless  disciple  of  Jesus,  an  instructor  of  the  chief  council  in  the  way  of  destruction. 
Lange. 

3.  {See  note  on  Ma.  in  loc.)  woman,  Mary,  sister  of  Martha  (Jo.),  alabaster- 
box,  lit.,  alabastron,  so  called  iv.Alabastron  in  Egj-pt,  where  such  perfume  jars  were 
at  first  made,  spikenard,  lit.,  nard.  so-called  fr.  the  sptA;e-shaped  flowers  of  the 
nardus,  whence  it  is  obtained,  preciotis,  of  the  costliness  of  the  ointment  we  may 
form  some  idea  by  remembering  that  it  was  among  the  gifts  sent  by  Cambyses  to  the 
Ethiopians  (Herod,  iii.  20),  and  that  Horace  promises  Virgil  a  whole  cadws  (=  36 
quarts  nearly)  of  wine,  for  a  small  onyx  box  of  spikenard  (Carm.  iv.  xii.  16,  17). 
Cam.  B. 

Turning-points. — The  unexpected  turning-points  in  life,  how  they  arise  out  of  the 
depths  of  the  spirit-world — 1.  Out  of  the  realm  of  light  (Mary)  ;  2.  Out  of  the  realm 
of  darkness  (Judas)  ;  3.  Out  of  the  struggle  between  the  two.     Lange. 

Costly  offerings  acceptable  to  God. — There  is  just  one  principle  that  runs  through 
all  the  teaching  of  the  two  Testaments  concerning  what  men  do  for  their  Maker,  and 
that  is  that  God  does  not  want,  and  cannot  otherwise  than  lightly  esteem  that  which 
costs  us  nothing,  and  that  the  value  of  any  service  or  sacrifice  which  we  render  for 
His  sake,  is,  that  whatever  may  be  its  intrinsic  meanness  or  meagreness,  it  is,  as  from 
us,  our  very  best,  not  given  lightly  or  cheaply  or  unthinkingly,  but  with  care  and  cost 
and  crucifixion  of  our  self-indulgence ;  and  then  again,  that  it  is  such  gifts,  whether 
they  are  the  adornment  of  the  temple,  or  the  box  of  alabaster — that  these  are  gifts 
which  God  equally  and  always  delights  in."    Bishop  Potter. 

4,  5.  some,  of  whom  the  chief  and  first  was  Judas  (Jo.).  300  pence,  or 
denarii  =  to  nearly  £9.  given  .  .  poor,  this  was  said  by  Judas  who  craftily 
suggested  what  would  accord  with  benevolence  of  Jesus,  and  cover  his  own  cove- 
tousness  and  dishonesty. 

Greed. — Greed  in  its  demoniac  greatness:  1.  A  child  of  perfected  unbelief  as  to 
Christ,  God,  and  mankind;  2.  A  father  of  treachery,  which  has  often  injured  the 
saints;  3.  A  companion  of  avarice,  envy,  anguish,  audacity,  despair.     Lange. 

Wasted  aroma. — A  young  Christian  woman  starts  to  instruct  the  freedmen  of 
the  South,  with  a  spelling-book  in  one  hand  and  a  Bible  in  the  other.  She  goes 
aboard  a  steamer  for  Savannah.  Through  days,  and  months,  and  years  she  toils 
among  the  freedmen  of  the  South ;  and  one  day  there  comes  up  a  poisonous  breath 
from  the  swamp,  and  a  fever  smites  her  brow,  and  far  away  from  home,  watched 
tearfully  by  those  whom  she  had  come  to  save,  she  drops  into  an  early  grave.  "Oh, 
what  a  waste  ! — waste  of  beauty,  waste  of  talent,  waste  of  affection,  waste  of  every- 
thing," cries  the  world.  "  Why,  she  might  have  been  the  joy  of  her  father's  house; 
she  might  have  been  the  pride  of  the  drawing-room."  But,  in  the  day  when  rewards 
are  given  for  earnest  Christian  work,  her  inheritance  will  make  insignificant  all  the 
treasure  of  Croesus.  Not  wasted,  her  gentle  words;  not  wasted,  her  home  sickness; 
not  wasted,  her  heart-aches :  not  wasted,  her  tears  of  loneliness ;  not  wasted,  the 
pangs  of  her  last  hour;  not  wasted,  the  sweat  on  her  dying  pillow.  The  freedman 
thought  it  was  the  breath  of  the  magnolia  in  the  thicket;  the  planter  thought  it  was 
the  sweetness  of  the  acacia  coming  up  from  the  hedge.  No  !  no  !  it  was  the  fra- 
grance of  the  alabaster  box  poured  on  the  head  of  Christ.     Talmage. 


Chap.  xiv.  6—11. 


MARK. 


265 


6,  7.  let  .  .  alone,  do  not  interfere,  or  check  her  work,  trouble,  it 
was  no  trouble  to  give ;  it  would  be  to  have  been  prevented  fr.  giving,  good 
work,  lit.,  noble  work,  "  a  high-minded  and  lofty  work  is  implied  rather  than  a 
useful  one."  poor  .  .  always,  concerning  whom,  now  as  then,  many  talk 
much,  and  c?o  ?<'«^e.  whensoever  .  .  will,"  it  ye  wiK,  ye  shall  lack  neither  the 
object,  nor  the  oiyportunity  of  charity,  but  me,  poor  myself,  and  the  friend  of  the 
poor. 

The  calculator's  miscalculation. — Judas  the  calculator,  and  his  miscalculation. 
The  estimation  of  Mary  and  the  estimation  of  Judas.  The  presentiment-tilled  spirit 
in  its  clear  prospect,  as  opposed  to  the  selfish  mind  in  its  blindness.  The  most  mul- 
tiplied purposes  and  projects,  and  over  them  the  deep  design  of  God.  Woman  is 
here  again  before  man,  as  is  so  often  the  case  in  the  Gospel  history.     Lange. 

Something  that  lean  do. — At  a  house  where  lived  some  of  his  parishioners,  a 
minister  was  talking  with  one  of  them,  a  young  man,  about  a  good  work  in  which 
they  might  engage,  when  a  young  ladj^  who  had  been  listening  with  much  interest 
to  the  conversation,  said,  "  That  is  something  that  I  can  do."  One  hank  more. — 
At  a  meeting  held  with  the  view  of  forming  an  auxiliary  society  in  aid  of  the  Wes- 
leyan  mission,  the  following  anecdote  was  related  by  one  of  the  speakers :  A  woman 
of  Wakefield,  well  known  to  be  in  very  needy  circumstances,  ofi'ered  to  subscribe  a 
penny  a  week  to  the  Missionary  fund.  "Surely  you,'' said  one,  " are  too  poor  to  af- 
ford this  ? "  She  replied,  ' '  I  spin  so  many  hanks  of  yarn  for  a  maintenance ;  I 
will  spin  ONE  MORE,  and  that  will  be  a  penny  for  the  Society."  "  I  would  rather," 
said  the  speaker,  "  see  that  hank  suspended  in  the  poor  woman's  cottage — a  token 
of  her  zeal  for  the  triumph  of  the  Gospel — than  military  trophies  in  the  halls  of 
heroes,  the  proud  memorials  of  victories  obtained  over  the  physical  strength  of 
men ! " 


8. 


.J  9, 
anoint 


done  .  .  could,  the  only  thing,  the  best  thing,  the  utmost  thing. 
,  .  burying,*  Mary  must  have  rejoiced  that  her  Lord  understood  and 
appreciated  her  motive.  Her  act,  like  the  word  of  Caiaphas,"  may  have  been  an  un- 
conscious prophecy;  yet  the  idea  of  her  conscious  intention  is  very  strongly 
favored. <*  memorial,  little  acts  of  kindness  done  to  Christ  and  to  others  for  His 
sake  shall  have  a  wide  recognition. 

Commendation  of  Mary's  love. — "We  propose  to  consider:  I.  The  act  com- 
mended— 1.  As  retrospective ;  2.  As  prospective.  II.  The  commendation  given  it 
— 1.  To  vindicate  the  act;  2.  To  applaud  the  agent.  A  few  words — (1)  To  those 
who  assume  this  character  to  themselves;  (2)  To  those  who  are  aspiring  after  it." 
Simeon. 

Doing  what  we  can. — "  '  Children,  I  want  each  of  you  to  bring  a  new  scholar  to 
the  school  with  you  next  Sunday,'  said  the  superintendent  of  a  Sunday-school  to  his 
scholars,  one  day.  '1  can't  get  any  new  scholars,' said  several  of  the  children  to 
themselves.  '  I'll  try  what  I  can  do, '  was  the  whispered  response  of  a  few  others. 
One  of  the  latter  class  went  home  to  his  father,  and  said,  '  Father,  will  you  go  to 
the  Sunday-school  witii  me  ?'  'I  can't  read,  my  son,'  replied  the  father  with  a  look 
of  shame.  'Our  teachers  will  teach  you,  dear  father,'  answered  the  boy,  with  re- 
spect and  feeling  in  his  tones.  '  Well,  I'll  go,'  said  the  father.  He  went,  learned  to 
read,  sought  and  found  the  Saviour,  and  at  length  became  a  colporteur.  Years 
passed  on,  and  that  man  had  established /owr  hundred  Sunday-schools,  into  which 
thirty-five  thousand  children  were  gathered  !  Thus  you  see  what  trying  did.  That 
boy's  eflforts  were  like  a  tiny  rill,  which  soon  swells  into  a  brook,  and  at  length  be- 
comes a  river.  His  efforts,  by  God's  grace,  saved  his  father;  and  his  father  being 
saved,  led  thirty-five  thousand  children  to  the  Sunday-school !  "    P.  B.  Power. 

10,  II.  one  .  .  twelve,*  one  of  even  the  select  and  chosen  few. 
money,-'  thirty  pieces  of  silver.  "  Thirty  jneces  of  stiver  (Matt.  xxvi.  15),  the  price 
of  a  slave  (Exod.  xxi.  32),  were  equivalent  to  120  denarii  =  120  x  15  cents  =  ab.  18 
dollars  of  our  money.  At  this  time  the  ordinary  wages  for  a  day's  labor  was  one 
denarius ;  so  that  the  whole  sum  amounted  to  about  four  months'  wages  of  a  day 
laborer.  It  is  possible,  however,  the  sum,  which  seems  to  us  so  small,  may  have 
been  earnest  money."  Cam.  B.  conveniently,  as  to  time,  place,  and  certainty: 
so  as  to  please  his  employers,  and  avoid  a  popular  tumult. 

The  Church  injured. — "  Extremes  of  character — Judas  and  Jesus.  Judas — the 
residence  of  Satan ;  Jesus— the  residence  of '  all  the  fulness  of  the  Godhead.'  Judas 
made  disciple.    It  is  plain  enough  that  Jesus  could  not  and  did  not  choose  the 


A.D.  30. 

the  poor 

o  De.  XV.  11 ;  Ga. 
vl.  10. 

"Never,  O  Lord, 
let  us  murmur  at 
what  is  bestowed 
on  Thee  by  oth- 
ers: nor  be  dis- 
couraged when 
they  censure  us 
for  what  we  be- 
stow on  Thee 
ourselves.  Thou 
gavest  us  all  we 
have;  'tis  fit  we 
restore  Thee 
some  part  of 
Thine  own.  Nev- 
er let  us  envy  the 
good  works  of 
others  nor  seek 
pretences  to  un- 
dervalue their 
merit.  Let  us  not 
use  religion  as  a 
cloak  of  iniquity; 
nor  offer  our  God 
'that  which  costs 
us  nothing.' " 
AusUn. 


the  anolntins: 

6  Ma.  xxvl.  12. 

c  Jo.  xi.  51. 

d  Jo.  xli.  7. 

"There  is  noth- 
ing, no  nothing, 
i  nnocent  or  good, 
that  dies,  and  is 
forgotten:  let  us 
hold  to  that  faith 
or  none.  Forgot- 
ten !  Oh,  if  the 
good  deeds  of 
human  crea- 
tures could  be 
traced  to  their 
source,  how 
beautiful  would 
even  death  ap- 
pear; for  how 
much  charity, 
mei'cy,  and  puri- 
fied affection, 
would  be  seen 
to  have  their 
growth  in  dusty 
graves."  Dickens. 

"Notice  the  as- 
sumption that 
the  gospel  Is  to  6e 
preached  through- 
out the  whole 
world." 


Judas 
Iscariot 

e  Ma. xxvl.  14  Jf.; 
Lu.  xxll.  3jff. 

/IK.  xxi.  20;  Pr. 
i.  10—16. 

"Now let  u9  ob- 
serve that  all  this 
ruin  was  the  iO- 


266 


MARK. 


Chap.  xlv.  la— 17. 


A.D.  30. 

suit  Of  forces 
continually  at 
work  upon  hu- 
man hearts.  As- 
piration, voca- 
tion, failure,  deg- 
radation — •  it  is 
the  summary  of 
a  thousand 
lives."    Chadwick. 

"Treason  doth 
never  prosper. 
What's  the 
reason? 

Why,  when  It 
prospers,  none 
dare     call      It 
treason." 
Sir  John  Har- 
rington. 

"  Who  thinketh 
to  buy  villainy 
with  gold. 

Shall  ever  find 
such  faith  so 
bought  s  o 
sold." 

MarsUm. 


preparation 
tor  the  pass- 
over 

Ma.  xxvl.  17—19. 
Lu.  xsil.  7—13. 

"  It  is  the  day  on 
which  the  Pas- 
chal Lamb  will 
be  slain  at  night- 
fall, and  Jesus  is 
walking  in  a 
shadow,  for  He 
knows  that  He  is 
the  Lamb  for  this 
year,  and  for  all 
years  to  come." 
Horton. 


a  Pr.  vli.  19 ;  Ma. 
XX.  11 ;  xxiv.  43; 
Lu.  xii.  39. 

"  There  is  an  em- 
anation from  the 
heart  in  genuine 
hospitality  wh. 
cannot  be  de- 
scribed, but  Is 
immediately  felt 
and  puts  the 
stranger  at  once 
at  his  ease." 


18; 


h  Ma.   xxvl. 
Lu.  xxii.  13. 

"  No  one  can  be 
such  a  welcome 
guest  in  the  ho. 
of  a  friend,  that 
he  will  not  be- 
come a  bore  wh'n 
he  has  stayed 
three  continuous 
days."  Plautui. 


apostles  through  foreknowledge  of  what  they  would  thereafter  prove,  but  by  His 
perception  of  what  they  then  were,  and  what  they  were  capable  of  becoming,  if  faith- 
ful to  the  light  they  should  receive."  Cliadwick.  We  find  in  the  text: — I.  That  a  too 
intimate  connection  between  a  professing  Christian  and  the  world  is  injurious  to  the 
Church.  II.  That  the  hypocrite  is  more  injurious  to  the  Church  than  a  non-professor. 
1.  The  world  depends  upon  him  for  an  opportunity;  2.  Hypocrites  are  the  leaders 
of  the  enemies  after  leaving  Christ  (Examples — Judas,  Alexander  the  Coppersmith, 
&c.) ;  3.  They  are  too  near  to  be  seen.  Gold  and  copper  cannot  be  distinguished 
when  held  so  near  as  to  touch  the  eye.  III.  That  a  feeble  moral  character  is  in- 
jurious to  the  Church.  IV.  That  the  world's  joy  and  the  Church's  grief  may  often 
be  attributed  to  the  same  cause." 

Judas  Iscariot. — "Here  was  a  man  who  had  been  called  to  the  apostolate  and 
had  pledged  himself  to  the  cause,  who  had  worked  with  Jesus,  lived  with  Jesus, 
called  Jesus  Lord  for  three  years;  who  had  been  moved  by  false  ambition  from 
the  beginning;  who  had  worn  a  mask  in  the  most  sacred  presence;  who  had  mis- 
used the  slender  means  of  the  little  fellowship;  who  had  arranged  to  make  some- 
thing tangible  out  of  his  Master;  who  had  arranged  that  Jesus  should  be  betrayed 
where  He  prayed — in  Gethsemane.  One  does  not  imagine  Judas  as  a  man  of  evil 
looks  or  unbelieving  speech;  more  likely  he  was  an  ingratiating  personage  with  aa 
easy  flow  of  noble  sentiments.  He  betrayed  Jesus  witii  a  polite  manner.  Many 
men  are  far  more  trying  than  Judas,  and  play  the  fool  as  this  astute  man  never 
would.  But  one's  moral  sense  has  no  doubt  that  Judas  is  the  Morst  type  in  life. 
One  may  pardon  his  friend  if  he  be  a  drunkard  or  a  miser,  or  if  he  be  filled  with 
pride  or  be  the  victim  of  an  evil  temper;  but  there  is  no  way  of  living  with  false- 
hood.    Treachery  breaks  friendship ;  it  cannot  be  endured."     Ian  Maclaren. 

la,  13.  the  first  day  of  unleavened  bread.  Wednesday  in  Passion  week 
would  seem  to  have  been  spent  by  our  Lord  in  deep  seclusion  at  Bethany,  preparing 
Himself  for  the  awfulness  of  the  coming  struggle,  and  is  hidden  by  a  veil  of  holy 
silence.  That  night  He  slept  at  Bethany  for  the  last  time  on  earth.  "  On  the  Thurs- 
day morning  he  awoke  never  to  sleep  again."  Farrar.  two,  Peter  and  John 
{Lu.).  meet  .  .  water,  a  wonderful  sign  (1)  that  a  person  is  ab.  to  meet  them ; 
(2)  that  person  a  man.  "It  was  generally  the  task  of  women  to  carry  water. 
Among  the  thousands  at  Jerusalem  they  would  notice  this  man  carrying  an  earthen 
jar  of  water  drawn  from  one  of  the  fountains."  Cam.  B.  (3)  that  man  alone;  (4) 
that,  too,  immediately;  (5)  bearing  a  vessel;  (6)  that  vessel  of  earthenware,  Gk. ; 
(7)  containing  water.     Bengel. 

P)-ovidential  meetiyigs. — There  are  no  chance  meetings  in  this  world.  They  are 
all  providential.  They  are  in  God's  plan.  On  many  of  them  great  possibilities 
hinge.  You  enter  a  railroad  car,  and  take  your  seat  among  strangers.  A  proflered 
courtesy  brings  you  into  conversation  with  a  fellow-traveller.  An  acquaintance  is 
the  result.  Years  of  helpful  Christian  co-work  follow  in  the  train  of  that  first  meet- 
ing. You  visit  a  place  of  winter  resort  for  health-seekers.  At  the  dinner-table  j'ou 
meet  a  man  unknown  to  you  until  that  meeting;  and  his  labor  for  good  may  be  far 
more  effective  than  yours  in  your  whole  life-time.  You  look  in  upon  a  celebrated 
preparatory  school,  where  two  hundred  young  men  are  at  their  studies.  One  face 
impresses  you.  Your  meeting  with  him  aflects  your  course  and  his  for  all  time,  and 
involves  the  interest  of  a  multitude.  AH  these  illustrations  are  real  incidents;  and 
there  are  thousands  like  them.  It  behooves  us  to  consider  well  our  duty  in  every 
meeting  with  another.  We  can  fail  to  improve  our  opportunity  and  lose  a  blessing. 
We  can  fill  our  place  just  then,  and  have  reason  to  rejoice  eternally  that  we  did  so. 
Lord,  what  wilt  Thou  have  me  to  do — when  next  I  meet  one  whom  Thou  hast  planned 
for  me  to  see  ?    Sunday- School  Times. 

14 — 17.  goodman,"  master  of  house,  master,  this  goodman  was  evidently 
a  disc,  to  be  so  addressed;  and  so  acquiescent,  guest-chamber,  lit.,  "large 
upper  room."  Jerusalem  kept  "open  house"  during  the  feast.  All  who  could 
provided  a  room  for  such  strangers  who  would  join  the  fam.  in  keeping  the  feast. 
make  ready,  all  was  ready  save  the  Passo.  itself,  and  .  .  disc,  i-e.,  the 
two  who  were  sent,  found  .  .  said,*  their  faith  must  have  been  much 
strengthened  by  this^'uZmg.  cometh  .  .  twelve,  "  The  Paschal  lamb  was 
slain  between  the  hour  of  prayer  (three  o'clock)  and  sunset.  About  sunset,  which 
would  be  at  that  season  at  a  little  after  six,  Jesus  may  have  come  into  the  city." 
Clarke. 


Chap  xlv.    i8— as. 


MARK. 


The  goodman  of  the  house. — He  was  not  one  of  the  Apostles — every  disciple 
could  not  be — ^buthe  entered  into  Jesus'  enterprise;  he  was  not  seen  by  Jesus'  side — 
Judas  had  courage  for  that — but  he  loved  the  Lord.  .  .  .  "What  can  I  do 
for  my  friend  ?  "  I  hear  the  "goodman  of  the  house"  say  to  himself.  .  .  "What 
would  He  most  desire,  and  what  would  please  Him  most  before  the  end  ?  Let  me 
give  Him  a  chamber  wherein  He  may  keep  His  great  Passover,  and  one  house  in 
Jerusalem  to  be  His  own  for  the  last  night."  ...  He  was  not  himself  present 
in  the  room,  nor  would  he  expect  to  be  admitted  to  the  fellowship  of  the  Holy 
Apostles.  It  was  enough  for  him  to  keep  watch  without  and  take  order  that  Jesus 
be  not  disturbed  for  this  brief  hour  before  his  death.     Ian  Maclaren. 

i8 — 21.  they,  the  fewest  number  allowed  was  ten;  the  largest,  twenty,  sat, 
reclined,  one  .  .  betray.  "The  presence  of  Judas  was  heavier  on  Jesus 
than  the  cross."  Ian  Maclaren.  Not  simply  "  one,"  but  "  one  of  you."  sorrow- 
ful, both  that  He  would  be  betrayed,  and  that  one  of  them  would  be  the  traitor. 
is  it  I?  Yet  Peter  thinks  it  impos.  that  he  should  cleiiy,  but  more  betray  his  Lord. 
one  .  .  dippeth,  even  yet  not  specifying  wh.  one.  "One  of  you," — "one  of 
the  twelve  that  dippeth," — then  finally  and  decisively  (Jo.),  "He  it  is,  to  whom  I 
shall  give  a  sop,  when  I  have  dipped  it."    Son     .     .     goeth,  etc.,  (see  Ma.). 

The  self-diffidence  of  the  Apostles. — The  instruction  to  be  derived  from  it. 
Learn:  1.  That  there  is  no  evil  which  fallen  man  is  not  capable  of  committing;  2. 
That  there  is  no  person  so  eminent,  but  he  has  reason  to  distrust  himself;  3.  That 
the  foreknowledge  of  God  does  not  at  all  lessen  the  criminality  of  our  acts.     Simeon. 

TJie  sop. — "He  who  is  just  about  to  dip  with  Me  a  piece  of  the  unleavened  cakes 
into  the  charoseth  " — a  sauce  consisting  of  a  mixture  of  ^inegar,  figs,  dates,  almonds, 
and  spice,  provided  at  the  Passover — "and  to  whom  I  shall  give  some  of  it  pres- 
ently "  (John  xiii.  26).  To  this  day  at  the  summit  of  Gerizim  the  Samaritans  on  the 
occasion  of  the  Passover  hand  to  the  stranger  a  little  olive-shaped  morsel  of  un- 
leavened bread  enclosing  a  green  fragment  of  wild  endive  or  some  other  bitter  herb, 
which  may  resemble,  except  that  it  is  not  dipped  in  the  dish,  the  very  "sop"  which 
Judas  received  at  the  hands  of  Christ.     Farrar. 

22.  as  .  .  eat,  i.e.,  as  they  were  eating  the  usual  Passo.  meal,  Jesus  insti- 
tuted the  Sacramental  Supper."  this  .  .  body  {see  the  Gk.;  this  is  not  the 
same  gender  as  body,  hence  does  not  agree  with  it,  does  not  refer  to  it*),  i.e.,  "  this  " 
thing,  here  represented  by  bread,  "is  My  body." 

"7%e  Passover  giving  way  to  the  Lord's  Sujiper. — I.  An  old  Jewish  festival  which 
is  binding  no  more.  II.  A  new  Christian  festival  which  is  binding  to  the  end  of 
time — 1.  Here  we  have  a  new  application  of  bread  and  wine;  2.  Here  we  have 
the  symbolic  appropriation  of  these  elements ;  3.  Here  we  have  the  absorbing  virtue 
of  this  act;  4.  Here  we  have  a  heavenly  reference  from  this  scene;  5.  Here  we  have 
a  profound  religiousness  in  the  whole.  Learn  (1)  The  social  genius  of  our  religion ; 
(2)  The  central  theme  of  our  religion;  (3)  The  vital  element  of  our  religion;  (4)  The 
standing  ritual  of  our  religion."     Tlwmas. 

This  is  My  body. — "  The  word  for  is  denotes  only  likeness  in  all  metaphors,  and  in 
the  explanation  of  all  symbols.  '  The  sevea  good  kine  ore  seven  years ;'"  '  These  bones 
are  the  house  of  Israel ;''*  'The  seed  is  the  Word  of  God;'  *  '  This  is  he  who  hears 
the  Word;'-'  '  The  field  is  the  world;'  s  <  The  rock  teas  Christ;'  ^  '  The  women  are  two 
covenants;'*  '  The  seven  lamps  are  seven  churches.'-'  Resemblance  and  repre- 
sentation are  certainly  implied  in  these  and  similar  statements,  but  nothing 
more." 

23 — 25.  cup*  .  .  thanks,'  a  distinct  thanksgiving  for  the  bread  and  wine 
respectively."*  testament,  covenant,  new,  the  High  Priest,  when  he  came  out 
from  the  Holy  of  Holies,  kept  a  feast  of  joy  with  his  friends ;  for  his  coming  out  was 
a  mark  of  his  acceptance,  else  he  would  have  perished  there.  At  that  feast  they 
drank  new  wine.  Our  Lord  may  here  allude  to  this  custom,  meaning  that  He 
should  not  sink  in  His  work,  in  the  great  offering  which  He  should  make  as  our 
Great  High  Priest— and  then,  when  His  acceptance  was  shown  by  the  acceptance 
and  ingathering  of  all  His  people.  He  would  feast  with  them  together  in  His  father's 
kingdom.  Jacobus,  for  many,  it  is  most  instructive  to  observe  how  the  far- 
reaching  expectation  of  our  Lord  looks  beyond  the  Eleven,  and  beyond  His  infant 
Church,  forward  to  the  great  multitude  which  no  man  can  number,  and  speaks  of  the 
shedding  of  His  blood  "for  many."     Chadwick. 


26T 


th.e  passover 

the  betrayal 
foretold 

Ma.  xxvl.  20 ;  Lu. 
xxil.  14—18,  21— 
24. 


"  Prophecy  does 
not  interfere 
with  responsi- 
bility, nor  was 
there  any  such 
preappolntment 
of  God  as  to  di- 
minish the  guilt 
of  that  man  by 
whom  the  Son  of 
man  was  betray- 
ed." Clarke. 


the  I/ord»s 

Supper 

Ma.  xxvl.  26—29; 
Lu.  xxil.  19,  20. 

alCo.  xi.  23—25. 

"Take  ye"  Is  a 
word  of  absolute 
assurance.  He 
gives  Himself  to 
us  as  well  as  for 
us;  He  is  ours." 
Bib.  Exp. 

b  "  In  the  state- 
ment, this  is  My 
body,  the  demon- 
strat.ve  used  by 
Jesus  is  in  the 
form  proper  to 
the  subject; 
agreei'gwith  the 
nature  of  bread, 
and  not  with  its 
name,  as  given 
previously  by  the 
writer."    Godwin. 

c  Qe.  xli.  1,  26. 
d  Ez.  xxxvil.  11. 
e  Lu.  viii.  11. 
/Ma.  xiii.  20—23. 
g  Ma.  xiii.  38. 
h  1  Co.  X.  4. 
iGa,  Iv.  21—24. 
j  Ke.  1.  20. 

fclCo.  X.  16;  Ex. 
xxiv.  8 ;  Le.  xvil. 
11;  He.  xiii.  20; 
viii.  6—13. 

I  See  notes  in  Ma. 

mA  separate 
grace  was  said. 
In  Jewish  feasts, 
for  the  bread,  and 
for  the  wine : 
"Blessed  art 
Thou,  O  Lord  our 
God,  King  of  the 
world,  who  pro- 
diicest  bread 
from  the  earth:" 
"Blessed  art 
Thou,  O  Lord  our 
God,  King  of  the 
world,  who  pro- 
ducest  the  fruit 
of  the  vine." 


268 


MARK. 


Chap.  xlv.  a6— 31. 


"There  is  no  true 
life  without  a 
personal  appro- 
priation of  the 
Christ  who  ded 
lor  men,  and  a 
personal  assimi- 
lation of  Him  in 
His  self  -  sacri- 
fice."   Clarke. 


a  Pss.  cxill.,cxlv. 

b  Pss.cxv.-cxviil. 

cJo.  siv. 

d  Jo.  xvll. 

"Singing  Is  the 
best  art  and 
practice;  it  hath 
nothing  to  do 
with  the  affairs 
of  this  world,  it 
is  not  for  the  law, 
neither  are  sing- 
ers lull  ol  cares, 
but  merry;  they 
drive  away  sor- 
row and  cares 
with  singing." 
Luther, 


Peter's 
denial  pre- 
dicted 

Ma.  xxvi.  31—35; 
Lu.  xxii.  31—38; 
Jo.  xiil.  36—38. 

e  Mk.  X.  35—45. 

/Zee.  xiil.  7;  cf. 
Jo.  xvi.  32. 

pMa.xxvill.  7,10. 
16;  cf.  Jo.  x.  i. 

h  Mk.  xvi.  7. 

"  Believers  live 
here  in  a  perpet- 
ual state  of  war- 
fare; if  they  are 
not  always  In  the 
battle,  they  are 
always  in  the 
field."  Bowes. 


i    Ma.   xxvl.  33, 

34;  Lu.  xxll.  33, 

34;    Jo.   xlli.  37, 
S8. 

3  Jo.  xUl.  37;Lu. 
xxll.  33. 


TJie  Lord's  (able. — While  the  American  army,  under  the  command  of  Washing- 
ton, lay  encamped  in  the  environs  of  Morristown,  N.  J.,  the  service  of  the  Communion 
was  to  be  administered  in  the  Presbyterian  church  of  that  village.  In  the  previous 
week,  the  general  visited  the  house  of  Rev.  Dr.  Jones,  then  pastor  of  that  church, 
and  thus  accosted  him:  "  Doctor,  I  understand  that  the  Lord's  Supper  is  to  be  cele- 
brated with  you  next  Sunday:  I  would  learn  if  it  accords  with  the  canons  of  your 
Church  to  aclmit  communicants  of  another  denomination  ? "  The  doctor  rejoined, 
"  Most  certainly.  Ours  is  not  the  Presbyterian  table,  general,  but  the  Lord's  Table; 
and  we  hence  give  the  Lord's  invitation  to  all  His  followers  of  whatever  name." 
The  general  replied,  "I  am  glad  of  it:  that  is  as  it  ought  to  be;  but,  as  I  was  not 
quite  sure  of  the  fact,  I  thought  I  would  ascertain  it  from  yourself,  as  I  propose  to 
join  you  on  that  occasion.  Though  a  member  of  the  Church  of  England,  I  have 
no  exclusive  partialities."  The  general  was  found  seated  with  the  communicants 
the  next  Sabbath. 

36.  sung  .  .  hymn,  during  the  feast  it  was  usual  to  sing  certain"  Psalms 
and  others  *  at  the  close.  Between  the  drinking  of  the  cup  and  the  singing  of  the 
hymn  our  Lord  delivered  His  farewell  discourse,"  and  offered  His  intercessory 
prayer.*' 

T7ie  Fassoi^er  hymn. — I.  View  this  hymn  in  light  of  what  preceded  it.  May  re- 
gard as  praise — 1.  For  the  great  deliverance  signalized  by  the  Passover;  2.  For  the 
new  feast  that  had  been  instituted ;  3.  For  the  great  salvation  wh.  it  memorialized, 
n.  In  the  light  of  what  followed  it — Gethsemane,  Calvary,  etc.  All  these  sorrows 
and  agonies  known  to  Jesus.  The  knowledge  did  not  hinder  Him  fr.  praising  God. 
In  our  sufierings  let  us  remember  the  hymn  that  Jesus  sang  as  He  entered  His. 

Singing. — Praise  is  the  believer's  help  in  his  trials,  and  his  companion  after  trial. 
Jehoshaphat's  army  sang  praises  before  the  battle:  "And  when  they  began  to  sing 
and  praise,  the  Lord  fought  for  Israel."  David  sang  praises  in  the  cave  (Ps.  Ivii.  7). 
Daniel,  when  the  trap  was  set  for  his  life,  prayed  and  gave  thanks  three  times  a  day, 
as  usual ;  and  Jesus,  when  he  would  raise  Lazarus,  first  lifted  up  His  heart  in  thanks  to 
the  Father,  and  before  He  went  to  supper  first  sang  a  hymn.  So  is  praise  also  our 
solace  after  trial.  "Music  is  sweetest  when  heard  over  rivers,  where  the  echo 
thereof  is  best  rebounded  by  the  waters;  and  praise  for  pensiveness,  thanks  for 
tears,  blessing  God  over  the  floods  of  affliction,  makes  the  sweetest  music  in  the  ears 
of  heaven."     T.  Fuller. 

27,  28.  saith,  to  the  eleven,  Judas  having  left,  offended,  not  in  the  mod. 
sense  of  being  angry  {see  Gk.);  but  stumble,  ov  fall.  Having  formed  erroneous  ex- 
pectations of  Messiah's  kingdom,'  they  would  be  disappointed  by  what  was  ab.  to 
happen,  written,-^  and  this  also  will  be  fulfilled ;  comp.  this  with  His  promise."  Go 
before,''  i.e.,  like  a  shepherd. 

miy  Clirist  is  called  a  shepherd. — 1.  He  knows  His  sheep,  and  marks  them  for 
His  own  (John  x.  8,  14).  God  sets  His  seal  on  them  (2  Tim.  ii.  19).  2.  He  feeds 
their  souls  and  bodies  in  green  pastures  (Ps.  xxiii.)  and  drives  them  to  the  sweet 
streams  and  waters  of  comfort,  by  the  paths  of  grace  and  righteousness.  3.  He  de- 
feuds  them  from  the  wolf  and  enemies;  they  being  timorous,  simple,  weak,  shiftless 
creatures,  unable  to  fly,  resist,  or  save  themselves.  4.  He  uom-ishes  the  young  and 
tender  lambs.  5.  He  seeks  them  when  they  go  astray,  and  rejoices  to  find  them.  6. 
He  brings  them  to  the  fold.  (1)  The  fold  of  grace.  (2)  The  fold  of  glory.  Thomas 
Taylor. 

Singing  in  heaven. — For  one  I  would  not  rid  myself  of  the  hope  that  we  shall 
sometimes — perhaps  on  great  anniversaries  commemorative  of  earthly  histories — 
literally  sing,  in  heaven,  the  very  psalms  and  hymns  which  are  so  often  the  "gate  of 
heaven  "  to  us  here.  It  would  be  sadder  parting  with  this  world  than  we  hope  it  will 
be  when  our  time  comes,  if  we  must  forget  these  ancient  lyrics,  or  find  our  tongues 
dumb  when  we  would  utter  them.  How  can  we  live  without  them  ?  Are  they  not  a 
part  of  our  very  being  ?  Take  them  away,  with  all  the  experiences  of  which  they 
are  the  symbol,  and  what  would  there  be  left  us  to  carry  into  heaven  ?  Prof.  Austin 
PheliJS. 

29 — 31.  Peter,*  always  forward  to  speak,  and  self-reliant.  This  is  the  third.^ 
time  that  P.  declared  his  willingness  to  die  with  his  Lord,  all  .  .  offended, 
P.  does  not  imply  that  it  was  likely  that  they  would  be  ofl'ended;  but  that  if  so 
■unlikely  a  thing  should  happen,  he  would  be  true,    twice,  the  other  evang.  speak 


Chap.  xiv.  3«— 34. 


MARK. 


269 


generally  and  ref.  to  the  second,  or  principal."  thrice,  all  agi-ee  that  three  denials 
were  foretold,  vehemently,  Peter  had  more  confidence  in  himself  than  in  the 
words  of  Jesus  {lit.,  "  If  I  must  die  with  thee  "). 

8elf-confidence  condemned. — "I.  The  wisdom  of  the  resolution,  as  conceived  in 
their  own  minds — 1.  Our  blessed  Saviour  deserves  it  at  our  hands;  2.  He  also  re- 
quires it  at  our  hands.  11.  The  folly  of  the  resolution,  as  announced  in  their  own 
strength— 1.  Not  one  of  them  was  able  to  fulfil  His  word;  2.  And  who  amongst  us 
would  be  more  firm  than  they  ? "     Simeon. 

Faith  unto  death. — The  following  facts,  illustrative  of  the  influence  exerted  by 
the  religion  of  Christ  on  the  heart,  and  its  power  to  rise  superior  to  all  the  opposi- 
tion to  which  it  may  be  exposed,  are  chiefly  condensed  from  the  first  part  of  Flem- 
ing's Fulfilling  of  the  Scripture  : — Julius  Palmer,  in  Queen  Mary's  days,  had  life  and 
preferment  offered  him  if  he  would  recant  his  faith  in  Christ.  His  answer  was,  that 
he  had  resigned  his  living  in  two  places  for  the  sake  of  the  Gospel,  and  was  now 
ready  to  yield  his  life  on  account  of  Christ.  William  Hunter,  when  urged  by  Bon- 
ner to  recant,  replied,  he  could  only  be  moved  by  the  Scriptures,  for  he  reckoned 
the  things  of  earth  but  dross  for  Christ;  and  when  the  sherifl"  ofl'ered  him  a  pardon 
at  the  stake,  if  he  would  renounce  his  faith,  he  firmly  rejected  it.  Antonius  Riceto, 
a  Venetian,  was  offered  his  life  and  considerable  wealth  if  he  would  concede  but  a 
little,  and  when  his  son,  with  weeping,  entreated  him  to  do  so,  he  answered,  that  he 
resolved  to  lose  both  children  and  estate  for  Christ.  The  Prince  of  Conde,  at  the 
massacre  of  Paris,  when  the  king  assured  him  that  he  should  die  within  three  days 
if  he  did  not  renounce  his  religion,  told  the  monarch  that  his  life  and  estate  were  in 
his  hand,  and  that  he  would  give  up  both  rather  than  renounce  the  truth.  Bradford 
said  to  his  fellow-sufferer  at  the  stake,  "  Be  of  good  comfort,  for  we  shall  this  night 
have  a  merry  supper  with  the  Lord."  Sanders,  in  similar  circumstances,  said, 
"Welcome  the  cross  of  Christ,  welcome  everlasting  life."  Elizabeth  Folks,  em- 
bracing the  stake,  cried,  "Farewell  world,  farewell  faith  and  hope,  and  welcome 
love."  Algerius,  an  Italian  martjT,  thus  wrote  from  his  prison,  a  little  before  his 
death,  "Who  would  believe  that  in  this  dungeon  I  should  find  a  paradise  so  pleas- 
ant; in  a  place  of  sorrow  and  death,  tranquillity  and  hope,  and  life;  where  others 
weep,  I  rejoice."  Wishart,  when  in  the  fire  which  removed  him  from  the  world, 
exclaimed,  "  The  flame  doth  torment  my  body,  but  no  whit  abates  my  spirits." 

3a — 34.  {See  notes  on  Ma.).  Gethsemane  {oil  jvess),  prob.  so  called  fr.  an 
oil  press  wh.  was  there.  It  was  the  Saviour's  usual  place  of  prayer  {Lu.). 
taketh  .  .  Him,  into  the  recesses  of  the  olive-grove,  and  in  advance  of  the 
rest.  Peter  .  .  John,  for  some  reason  *  selected  on  other  occas.  when  the  rest 
were  not  permitted  to  follow  Him.<=  began  .  .  heavy,  Buttmann  suggests 
that  the  root  idea  is  that  of  being  ''  away  from  home,"  and  so  "  confused,"  "beside 
oneself."  Truly  in  respect  to  His  human  nature  our  Lord  vid^s,  far  from  home,  far 
from  His  native  skies,  and  the  word  may  be  taken  to  describe  the  awfulness  of  His 
isolation,  unsupported  by  a  particle  of  human  sympathy, — a  troubled,  restless  state, 
accompanied  by  the  keenest  mental  distress.  My  soul  is  exceeding  sorrow- 
ful. Here  again  we  have  a  remarkable  word.  It  points  here  to  a  depth  of  anguish 
and  sorrow,  and  we  may  believe  that  he,  who  at  the  first  temptation  had  left  the 
Saviour  "/or  a  season  "  (Luke  iv.  13),  had  now  returned,  and  tried  Him  with  all 
painful  things,  as  before  with  all  pleasurable,  hoping  to  terrify,  if  it  might  be,  from 
His  allegiance  to  the  truth,  Him  whom  manifestly  he  could  not  allure."  Trench's 
Studies. 

Oethsemane. — I.  Sympathy  and  solitude  are  desirable  in  seasons  of  distress.  II. 
The  relief  should  be  sought  of  God  which  can  come  only  from  Him.  III.  His  will 
should  always  be  preferred  as  wisest  and  best.  IV.  Watchfulness  and  prayer  are 
needful  to  safety  in  temptation.     Godwin. 

Gethsemane. — Tlie  place  so  named  lies  along  the  path  that  ascends  the  Mount  of 
Olives,  just  beyond  the  small  foot-bridge  that  crosses  the  brook  Kedron.  We  found 
it  walled  in  by  a  high  and  heavy  stone  wall  poorly  plastered,  which  had  been  built 
in  1849  by  the  Latin  monks.  We  were  allowed  to  enter  by  a  narrow  gateway,  as 
workmen  were  engaged  in  the  enclosure  at  some  stone-work  around  a  well  in  the 
north-west  corner.  The  ground  had  been  freshly  dug  up,  and  rose  bushes  set  out, 
one  of  which  bore  a  solitary  rose.  I  asked  a  monk  for  what  purpose  this  was  done. 
He  replied,  "For  the  mother  of  God."  This  rose  was  for  the  altar  of  the  chapel  of 
the  Virgin  near  at  hand.  Everything  is  made  to  minister  to  their  Romish  supersti- 
tions.   Even  the  twigs  from  the  olive  trees  they  are  accustomed  to  sell  to  pilgrims. 


A.D.  30. 


a  Ma.  xxvi.  35. 

"The  first  cock- 
crowing  is  at 
midnight  ;  but, 
inasmuch  as  few 
hear  it,  when  the 
word  is  used 
generally  we 
mean  the  second 
crowing  early  in 
the  morning,  be- 
fore dawn.  It  is 
most  likely  that 
Peter  understood 
this  expression 
as  only  a  mark 
of  time,  and 
therefore  receiv- 
ed it,  as  when  it 
was  spoken  be- 
fore, as  merely 
an  expression  of 
distrust  on  the 
Lord's  part;  It 
was  this  solemn 
and  circumstan- 
tial repetition  of 
it  which  after- 
wards  struck 
upon  his  mind 
when  the  sign 
was  lit.ful  filled." 
Al/ord. 

"Our  very  vir- 
tues, left  to 
themselves,  bear 
us  down,  like 
weights,  to  de- 
struction." Ger- 
son. 

the  agony  in 
Gethsemane 

Ma.  xxvl.  36—46; 
Lu.  xxU.  39—46. 

b  "They  were 
more  able  than 
the  others  to 
sympathize  with. 
Him."    Crodwin. 

"The  time  of 
ending  the  Pas- 
chal meal  was 
usually  not  far 
from  midnight, 
and  probably  in 
this  case  it  was 
at  least  not  later 
than  that  i  more 
likely  it  was  ear- 
lier."   Clarke. 

cMk.  V.  37;  ix.  2. 

"Leave  not  off 
praying  to  God; 
for  either  pray- 
ing will  make 
thee  leave  off 
sinning,  or  con- 
tinuing in  sin 
will  make  thee 
desist  from  pray- 
ing." Fuller, 

"His  soul  was 
crucified  more 
than  Hl3  body." 
Farindffn. 


270 


MARK. 


Chap.  xiv.  35—40. 


A.D.  30. 

"St.  Matthew 
tells  us,  he  now- 
said  not  Our 
Father,  but  My 
Father." 


aVa.  xl.  8;  Jo.  iv. 
34:  V.  30;  vl.  38, 
39;xviii.;Phl.ll.8. 

"Lord,)«ften  Thou 
wilt,  ivhe.re  Thou 
wilt,  as  Thou 
wilt."  Baxter. 


6  Bo.  vli.  18—25; 
Ga.  V.  n. 

"No  affection 
and  no  zeal  are 
a  substitute  for 
the  presence  ot 
God  realized, and 
the  protection  of 
God  invoked. 
Loyalty  and  love 
are  not  enough 
without  watch- 
fulness and 
prayer."  Cliad- 
wick. 

"  Prayer  without 
watching  is  hy- 
pocr isy  ;  and 
watching  with- 
out prayer  is 
presumption." 
Jay. 


"On©  spot  caus- 
eth  a  whole  gar- 
ment to  be  wash- 
ed ;  so  watching 
one  sin  makes  us 
watch  all.  When 
the  householder 
sees  the  rain 
come  In  In  one 
place,  he  sets  to 
looking  through 
the  whole  roof." 
Gumall. 


We  found  the  garden  wall,  on  measurement,  to  be  168  feet  on  the  north  side,  and 
180  feet  on  the  west  side,  and  12  feet  high.  The  olive  trees  are  gnarled  and  irreg- 
ular, bearing  every  appearance  of  great  antiquity.  One  of  the  trunks  we  found  to 
have  a  circumference  of  twenty-three  feet  in  the  middle,  and  thirty-six  feet  at  the 
base.     Jacobus. 

35»  36-  little,  ab.  a  stone's  throw  (Lu.)  fr.  the  whole  company  of  the  disc. 
possible,  in  accordance  with  moral  propriety,  all  .  .  possible,  how  great 
then  the  love  of  God  to  this  sinful  world  in  that  this  being  possible  was  not  granted. 
not  .  .  will,"  as  a  sufiering  victim,  but  .  .  wilt,  as  the  faithful  covenant- 
keeping  God. 

Homiletic  hints. — "To  pray  is  the  best  thing  we  can  do  in  the  hour  of  tempta- 
tion." "  God's  will  must  be  at  all  times  dearer  than  our  own.  let  it  cost  what  it  may 
to  perfect  it."  "  Prayer  is  needed  with  watching,  and  watching  with  prayer.  Both 
must  go  together.  Alas,  if  Israel's  Shepherd  should  not  be  watchful,  how  evil 
should  it  stand  with  us,  from  our  sleep-coveting  security  and  sloth."     Canstein. 

Resignation. — I  once  knew  a  case,  in  which  the  minister,  whilst  praying  over  a 

child  apparently  dying,  said,  "If  it  be  Thy  will,  spare  "     The  poor  mother's 

soul,  yearning  for  her  beloved,  exclaimed,  "It  must  be  His  will;  I  cannot  bear 
ifs."  The  minister  stopped.  To  the  surprise  of  many,  the  child  recovered,  and  the 
mother,  after  almost  suffering  martyrdom  by  him  while  a  stripling,  lived  to  see  him 
hanged  before  he  was  two-and-twenty  !  Oh  !  it  is  good  to  say,  "Not  my  will,  but 
Thine  be  done." 

37,  38.  cotnetli,  to  the  three.  Peter,  to  him  esp.  who  had  been  most  self- 
contident.  This  should  have  been  a  further  warning,  watch.  .  .  hour,  if  not 
one,  how  could  he  hope  to  endure  through  following  hours,  enter,  some  are  led ; 
others,  enter — walk  into — temptation,  spiait  .  .  ready,''  lit.,  "willing," 
Peter's  especially;  and  the  Holy  Spirit  ready  to  help  his  iutirmity.  flesh  .  . 
weak,  his  self-confidence  proved  to  be  perfect  weakness.  (There  was  doubtless  an 
allusion  also  to  His  spirit  and  flesh.) 

Praying  and  sleeping. — The  chasm  which  opens  between  the  Lord  and  His  dis- 
ciples, while  He  prays  and  they  sleep — 1.  Christ  ever  more  wakeful,  more  calmed, 
more  sure  of  victory;  2.  The  disciples  ever  heavier  with  sleep,  more  confused  and 
undecided. 

Watch  and  pray. — A  converted  and  emancipated  slave  in  the  vicinity  of  Phila- 
delphia accosted  a  person  thus: — "  Massa,  me  hear  you  are  going  to  study  to  be  a 
minister."  "Yes."  "Will  you  let  poor  Tom  say  one  thing  to  you?"  "Yes." 
"Well,  you  know  the  good  Master  says,  'Watch  and  pray.'  Novv  you  may  watch  all 
the  time,  and  if  you  no  pray,  the  devil  will  get  in.  You  may  pray  all  the  time,  and 
if  you  no  watch  too,  the  devil  will  get  in.  But  if  you  watch  and  pray  all  the  time, 
the  devil  no  get  in ;  for  it  is  just  like  the  sword  of  God  put  into  the  hand  of  the  angel 
at  the  entering  of  the  garden — it  turns  every  way.  If  the  devil  come  before,  it  turn 
there;  if  the  devil  come  behind,  it  turn  there.     Yes,  massa,  it  turn  every  way." 


39, 
wist 


40. 


again     . 
answer,  beiu^ 


away,  to  test  them,  and  seek  strength  for  Himself, 
drowsy,  and  prob.  ashamed. 


Gethsema.ne;  or  the  man-ward  and  God-ivard  direction  of  the  soul  in  sorroiv. — 
I.  The  man-ward  direction  of  the  soul  in  sorrow — Urged  by  the  social  instincts  of  His 
nature,  Jesus  sought  the  presence  and  sympathy  of  His  friends  in  this  dark  hour  of 
sorrow.  1.  The  great  fraility  of  man  as  a  helper;  2.  The  necessary  qualification  of 
man  as  a  helper.  IT.  The  God-ward  direction  of  the  soul  in  sorrow.  Christ  looked 
to  God  as  well  as  to  man — 1.  A  definite  object;  2.  A  true  spirit;  3.  A  strengthening 
influence.     Ilomilist. 

Grief  produces  droipsiness. — Luke  says,  "He  found  them  sleeping  for  sorrow " 
(xxii.  45).  Multitudes  of  facts  might  be  produced  to  show  that  this  is  in  accordance 
with  the  usual  effects  of  grief.  "There  is  one  symptom  of  grief,"  says  Dr.  Rush, 
"which  is  not  often  noticed,  and  that  is  profound  sleep.  I  have  often  witnessed  it, 
even  in  mothers,  immediately  after  the  death  of  a  child.  Criminals,  we  have  been 
told  by  the  keeper  of  Newgate,  in  Loudon,  often  sleep  soundly  the  night  before  their 
execution.  The  son  of  General  Cystine  slept  nine  hours  the  night  before  he  was  led 
to  the  guillotine  in  Paris."    Barnes. 


Chap.  zIt.  4x— 49. 


MASK. 


211 


41,  42.  hour,"  predicted,  expected,  worked  for — come  at  last,  enough,  see 
Gk.^  sinners,  for  whom  He  suffered  and  died,  let  .  .  go,  /,  to  my  doom; 
yoii,  to  fulfil  my  words  and  "  be  oflended."   he   .    .    hand,"  even  now  approacliing. 

The  past  and  the  future. — I.  The  irreparable  past — "Sleep  on  now" — 1.  With 
respect  to  time ;  2.  With  respect  to  preparing  for  temptation;  3.  Opportunities  of 
doing  good  do  not  come  back.  II.  The  available  future — "  Rise,  let  us  be  going" — 
1.  The  duty  of  Christian  earnestness — "Rise."  2.  The  duty  of  Christian  energy — 
"Let  us  be  going."    F.  W.  Robertson. 

Decision  of  Christ. — "  Every  man,  when  acting  his  part  upon  the  stage  of  time, 
has  found  that  some  of  the  most  important  events  of  his  life  depended  on  his  deci- 
sion and  firmness;  and  that  frequently  he  has  been  placed  in  circumstances,  where 
the  destinies  of  his  future  life  were  suspended  upon  the  results  of  a  single  event;  and 
when  contemplating  the  approach  of  that  interesting  hour  which  was  to  decide  his 
fate,  his  hopes  and  his  fears  have  been  excited  to  the  very  highest  pitch ;  and  he  has 
felt  a  solicitude  and  an  anxiety  which  well-nigh  overwhelmed  his  soul,  as  he  ex- 
claimed, '  Behold,  the  hour  is  at  hand  ! '  But  though  we  could  put  together  all  the 
interesting  anticipations,  all  the  distressing  and  conflicting  hopes  and  fears,  all  the 
important  deeds  and  destinies  that  were  ever  suspended  upon  any  hour  in  the  world's 
history,  they  would  instantly  sink  into  insignificance,  compared  with  the  vast  and 
eternal  interests  of  innumerable  myriads  which  were  suspended  upon  the  results  of 
that  hour,  which  our  Saviour  here  declares  was  at  hand."    Marr. 

43 — 45.  {See  note  on  Ma.  in  loc.)  Judas  .  .  twelve,  "  This,  to  the 
friends  of  Jesus,  was  the  wonderful  and  horrible  thing — that  one  of  the  twelve 
should  do  this  deed.  John  adds  to  his  infamy  by  noting  that  his  familiarity  with 
the  habits  of  Jesus  and  his  company  led  him  to  the  right  place,  at  Gethsemane. " 
darke.  multitude,  including  "  captains  of  temple  ;"<*  and  a  detachment  of  the 
Rom.  cohort  wh.  garrisoned  the  tower  at  Antonia  during  the  feast,  in  case  of  tu- 
nmlt;«  and  servants  of  high  priest.-''  swords  .  .  staves,  and  Ian  thorns  and 
torches  (Jo.),  token,  sign,  master,  repeated,  emphatic,  and  kissed  him, 
rather,  kissed  him  tenderly  or  fervently.  The  customary  kiss  of  a  disciple 
to  his  teacher.  The  same  word  in  the  original  with  its  intensifying  preposition  is 
used  to  express  the  kissing  of  our  Lord's  feet  by  the  woman  who  was  a  sinner  (Luke 
vii.  38,  45).     Gam.  Bib. 

Christ  between  the  helpless  assailants  and  the  helpless  defendeis. — I.  The  assail- 
ants in  their  helplessness:  1.  The  traitor,  the  soldiers;  2.  He  grants  them  the 
might  which  they  are  allowed  to  have,  according  to  the  Holy  Scriptures  and  God's 
providence,  though  it  seems  as  if  derived  from  human  laws.  II.  The  defenders 
in  their  helplessness :  1.  The  sword-stroke  of  Peter,  the  fleeing  disciples,  the  flee- 
ing youth;  2.  He  grants  them  the  might  of  His  preserving  grace.     Lange. 

Treachery  and  traitors. — Papirius  Carbo,  the  Roman  consul,  being  im- 
peached as  an  accomplice  in  the  assassination  of  the  second  African  us,  one  of  his 
servants  whom  he  had  oflended  stole  the  box  in  which  his  master  kept  all  his  pa- 
pers, and  carried  it  to  Licinius  Crassus,  who  was  employed  to  make  good  the  indict- 
ment. Crassus  was  at  enmity  with  Papirius,  and  these  papers  would  probably  have 
furnished  him  with  ample  means  of  gratifying  his  resentment;  but  the  noble-minded 
Roman  had  such  an  abhorrence  of  this  treachery,  that  he  sent  back  the  slave  in 
chains,  with  the  box  unopened,  saying,  that  he  had  rather  let  an  enemy  and  a  crimi- 
nal escape  unpunished,  than  destroy  him  by  base  and  dishonorable  means. 

46 — 49.  one,  Peter  (Jo.)  servant,  Malchus  (Jo.),  ear,  the  right  ear  (Lu.). 
Jesus  .  .  said,  to  the  multitude  (Ma.),  more  esp.  to  the  chief  priests  and 
temple  officers  (Lu.).  thief,  Tt.  V.,  "robber,"  a  violent  man  who  might  make  re- 
sistance, daily,  ofiering  opportunity,  temple,  where,  indeed,  some  thieves  ^ 
might  be  found,     took     .     .     not,  both  He  and  they  knew  the  reason.* 

The  iwssibilities  of  a  human  life  illustrated  by  the  downfall  of  a  traitor. — The 
career  of  Judas  is  simply  an  example  of  the  meaning  of  temptation.  Man  is  under 
no  iron  law  which  compels  him  to  sin.  He  does  as  he  does,  not  because  he  has  to, 
but  because  he  wills  to.  The  stress  of  habit  may  become  desperate,  but  it  is  the 
sinner's  own  act  that  has  brought  him  into  such  a  state.  So  it  was  with  Judas. 
Intelligently,  deliberately  had  he  leaned  the  whole  weight  of  his  obdurate  heart 
against  that  door  of  mercy  which  the  Saviour  would  have  opened  to  him.  In  the 
very  face  of  his  destiny,  with  its  notes  of  doom  sounding  louder  and  louder,  like  the 
peals  oi  distant  bella  as  one  approaches  the  town,  he  went  straight  on  to  his  deed. 


a  Jo.  vil.  30;  vill. 
20;  xiii.  1. 
6  Mk.  vii.  6;  Lu. 
vii.  6;  XV.  20; 
xxiv.  13. 
c  Jo.  xviii.  2,  3. 
"And  ever  since, 
all  who  went  far- 
thest down  into 
the  dread  valley, 
and  on  whom  the 
shadow  of  death 
lay  heaviest, 
found  there  the 
footsteps  of  its 
conqueror.  It 
must  be  added 
that  we  cannot 
measure  the 
keenness  of  the 
sensibility  thus 
exposed  to  tor- 
ture. A  phys  cal 
organization  and 
a  spiritual  na- 
ture fresh  from 
the  creative 
hand,  undegrad- 
ed  by  the  trans- 
mitted heritage 
of  ages  of  artifi- 
cial, diseased, 
and  sinful  habit, 
unblunted  by 
one  deviation 
from  natural 
ways,  undrugged 
by  one  excess, 
was  surely  capa- 
ble of  a  range  of 
feeling  as  vast  in 
anguish  as  in  de- 
light." Bib.  Exp. 

the  betrayal 

Ma.  xxvi.  47—56; 
Lu.  xxii.  47 — 53; 
Jo.  xviii.  2 — 12. 
d  Lu.  xxii.  52. 
e  Jo.  xviii.  3. 
/Lu.  xxii.  50. 
While  He  yet 
spake,  the  gar- 
den was  filled 
with  armed  men, 
and  flashed  with 
the  light  of  nu- 
merous lanterns 
and  torches, 
tiiough  the  Pas- 
chal moon  was 
at  the  full,  for 
"in  the  rocky  ra- 
vine of  the  Kld- 
ron  there  would 
fall  great  deep 
shadows  from 
the  declivity  of 
the  mountains 
and  projecting 
rocks,  and  there 
were  caverns 
and  grottoes  in 
which  a  fugitive 
might  retreat." 
Lange. 

g  Mk.  xl.  17. 
hMX.  xi.  18;  xll. 
12. 

"  The  sea  ebbs 
and  flows;  but 
the  rock  remains 
unmoved."  Ruth- 
erford. 


272 


MARK. 


Chap.  xiv.  50— 6x. 


A.D.  30. 


o  Job  six.  13; 
Ps.  xxsvill.  11; 
Ixxxvlii.  8;  cf. 
Jo.  xvl.  32. 

h  Jo.  xvill.  8. 

c  Acts  xii.  12. 

Was  the  "cer- 
tain young  man" 
Mark  himself? 
It  was  common 
among  the  evan- 
gelists to  relate 
transactions  in 
which  they 
themselves  took 
part  without 

mentioning  their 
own  names. 
Again,  such  a 
transaction  as 
this  was  quite  in 
keeping  with 
Mark's  charac- 
ter; the  evangel 
o£  Mark  is  the 
most  impulsive 
of  all  the  evan- 
gels. He  is  a 
man  who  does 
everythi  n  g 
straightway ;  full 
of  impulse,  dash, 
fire,  flash ;  the 
thing  must  be 
done,  and  done 
forthwith.  Spur- 
geon. 

Jesus  before 
Caiaphas 

Ma.  xxvi.  57—75; 
Lu.  xxii.  54 — 71 : 
Jo.  xviii.  13—27. 

d  Lu.  ill.  2;  Ac. 
iv.  6. 

e  Jo.  xviii.  16. 


/  De.  xix.  15;    cf. 
Ps.     xxvii.      12 ; 

XXXV.  11. 


g   Jo.  li.   19; 
Ac.  vl.  14. 


cf. 


"The  testimo- 
nies were  not 
equal  to  the  re- 
quirem e n  t  s  of 
the  law.  The  In- 
sufBcIency  may 
have  been  some- 
times in  the  dis- 
agreement, and 
sometimes  In  the 
nature,  of  the 
statements. 
Words  spoken 
against  the  tem- 
ple. If  Judged  a 
capital  offence 
by  some  Jews, 
would  certainly 
not  be  so  regard- 
ed by  any  Ro- 
mans."    Godxoin. 

h  Is  nil.  7  ;  1  Pe. 
11.23. 


In  selfishness  and  avarice  he  has  cherished  base  suggestions,  till  they  fastened  their 
ruinous  hold  upon  him.  A  pilferer,  grown  to  be  a  thief,  soon  became  a  monster, 
balancing  an  innocent  life  against  thirty  denarii.     Be  Witt  S.  Clark. 

50 — 52.  they,  the  disc,  all,  without  exception,  as  He  had  predicted  {v.  27), 
and  notwithstanding  their  protestations  (r.  31).  forsook,"  left  Him  in  the  hands  of 
His  foes,  fled,  to  provide  for  their  own  safety,  for  wh.  also  Jesus  provided.*  man, 
some  believe  this  to  have  been  Mk.  himself.  If  so,  the  phrase,  "  a  certain  young 
man,"  corresponds  with  John's  mode  of  referring  to  himself, — "that  other  disci- 
ple." He  had  prob.,  on  heai'ing  the  multitude  in  the  street,  rushed  fr.  his  dwelling," 
only  partially  dressed,  and  followed  the  crowd,  by  some  of  whom  he  was  mistaken 
for  one  of  the  followers  of  Christ. 

Significant  contrasts  between  Christ  and  His  disciples. — ^I.  His  knowledge  and 
their  ignorance:  1.  His  knowledge — (1)  Of  His  approaching  trials;  (2)  Of  the  deser- 
tion of  His  disciples;  (3)  Of  His  resurrection  from  the  dead;  (4)  Of  the  particular 
denial  of  Petei-.  2.  Their  ignorance.  H.  His  power  and  their  weakness.  III.  His 
constancy  and  their  inconstancy;  1.  His  constancy — "  I  will  go  before  you  into  Gal- 
ilee." 2.  Their  inconstancy — "They  forsook  Him  after  all  His  kindness  to  them." 
Tho77ias. 

53,  54.  (See  notes  on  Ma.  in  loc.)  high  priest,  Annas  ^  first  (Jo.),  who  sent 
him,  bound,  to  Caiaphas,  to  whom  Mk.  here  refers.  Peter,  John,  at  least,  of  the 
others,  was  also  there.* 

The  true  Shepherd  betrayed  by  a  faithless  disciple,  and  tried  at  the  tribunal  cf 
a  false  world. — 1.  By  the  treachery  of  the  false  one.  He  stands  as  the  faithful  one  at 
the  bar;  2.  By  the  false  judgment.  He  passes  forth  as  the  faithful.     Lange. 

The  attractive  power  of  Christ. — Our  world  has  two  forces:  it  has  one  tendency 
to  run  off  at  a  tangent  from  its  orbit,  but  the  sun  draws  it  by  a  centripetal  power  and 
attracts  it  to  itself,  and  so  between  the  two  forces  it  is  kept  in  a  perpetual  circle.  O 
Christian  !  thou  wilt  never  walk  aright,  and  keep  in  the  orbit  of  truth,  if  it  be  not 
for  the  influence  of  Christ  perpetually  attracting  thee  to  the  centre.  Thou  feelest 
(and  if  thou  dost  not  feel  always,  it  is  still  there), — thou  feelest  an  attraction  between 
thine  heart  and  Christ;  and  Christ  is  perpetually  drawing  thee  to  Himself,  to  His 
likeness,  to  His  character,  to  His  love,  to  His  bosom,  and  in  tliat  way  thou  art  kept 
from  thy  natural  tendency  to  fly  ofl",  and  to  be  lost  in  the  wide  fields  of  sin.  Spur- 
geon. 

55 — 59.  chief  priests  .  .  witness,-''  "the  Law  required  that  at  least 
two  witnesses  must  agree.  See  Deut.  xvii.  6;  xix.  15."  They  had  to  sei'k;  witnesses 
did  not  come  forward  voluntarily,  none,  whose  evidence  was  sufficiently  conclu- 
sive, and  consistent,  we  heard,  etc.,  "the  diflerences  between  the  recorded  words 
of  our  Lord  and  the  reports  of  the  witnesses  are  striking:  'lean  destroy^  (Matt, 
xxvi.  61);  '  IwiU  desti-oy' (Mk.  x\\.  b%);  as  compared  with  '  Destroy  .  .  and  I 
will  raise'  (John  ii.  19)."  Westcott.  It  seems  to  be  a  misrepresentation  of  words 
recorded  by  Jo."    neither    .     .    together,  i.e.,  it  was  insufficient. 

The  false  judgment  passed  by  the  world  upon  the  Lord. — "  1.  The  false  judges 
who  seek  false  witness  against  Him;  2.  The  false  witnesses  who  contradict  one 
another;  3.  The  false  judgment  which  stamps  the  true  praise  of  God  as  blasphemy, 
and  represents  blaspliemy  of  God  to  be  the  judgment  of  God;  4.  The  false  ser- 
vants of  God  who  abuse  and  make  a  mock  of  the  prisoner  entrusted  to  their  guard- 
ianship."   Lange. 

False  untnesses  against  Christ. — Buxtorf,  a  Jewish  scholar,  in  his  Talmudic  Lexi- 
con, cites  the  following  rabbinical  testimony,  admitting  the  subornation  of  false 
witnesses  against  Christ  for  His  crucifixion,  and  vindicating  it  by  law.  "  Against 
none  of  those  guilty  of  death  by  the  law  are  snares  to  be  laid,  except  against  one 
who  has  endeavored  to  pervert  another  to  idolatry  and  strange  worship.  And  then  it 
is  done  thus:  They  light  a  candle  in  an  inner  room,  and  place  the  witness  in  an  outer, 
so  that  they  may  see  him  and  hear  his  voice,  without  his  seeing  them.  And  so  they 
did  to  the  son  of  Satda  (Mary).  They  placed  men  privately  in  the  next  room  as  wit- 
nesses against  him  in  Jud  (Jud  or  Judaea),  and  hanged  him  upon  the  cross,  on  the 
evening  of  the  Passover." 

60,  61.  stood  up,  astonished,  indignant,  perplexed  at  the  silence  of  Jesus. 
nothing,   stung  by  His  silence,*  and  prob.   hoping  to  find  a  fresh  ground  of 


Chap.  xiv.  62—68. 


273 


accusation  in  His  reply;  as  indeed,  was  presently  the  case  (v.  62).  asked,  prefac- 
ing the  question  with  tlie  usual  form  of  the  oath  of  adjuration  {3Ia.).  Christ,  the 
expected  Messiah,    blessed,"  i.e.,  God. 

Silence  of  Christ. — I.  Suggestive  of  His  perfect  self-control.  II.  As  superhuman 
as  His  speech  at  other  times.  III.  Indicating  His  view  of  the  court  in  the  presence 
ofwh.  He  stood:  1.  "Without  authority — in  His  case;  2.  Without  justice;  3.  Without 
judicial  propriety.  IV.  Itself  as  striking  a  fuitilment  of  prophecy,  as  His  words 
or  deeds.  The  high-priesf s  question. — I.  Unjust,  making  a  prisoner  criminate 
himself.  II.  Indicative  of  his  suspicions;  i.e.,  that  Christ  was  what  he  had  asked 
Him. 

The  power  of  silence. — What  a  strange  power  there  is  in  silence!  How  many 
resolutions  are  formed — how  many  sublime  conquests  effected — during  that  pause 
when  the  lips  are  closed,  and  the  soul  secretly  feels  the  ej-e  of  her  Maker  upon  her  ! 
When  some  of  those  cutting,  sharp,  blighting  words  have  been  spoken,  which  send 
the  hot  indignant  blood  to  the  face  and  head,  if  those  to  whom  they  are  addressed 
keep  silence,  look  on  with  awe,  for  a  mighty  work  is  going  on  within  them,  and  the 
spirit  of  evil,  or  their  guardian-angel,  is  very  near  to  them  in  that  hour.  During 
that  pause  they  have  made  a  step  toward  heaven  or  toward  hell,  and  an  item  has 
been  scored  in  the  book  which  the  day  of  judgment  shall  see  opened.  There  are  the 
strong  ones  of  the  earth,  the  mighty  food  for  good  or  evil, — those  who  know  how  to 
keep  silence  when  it  is  a  pain  and  a  grief  to  them ;  those  who  give  time  to  their  own 
souls  to  wax  strong  against  temptation,  or  to  the  powers  of  wrath  to  stamp  upon 
them  their  withering  passage.    Emerson. 

6a — 65.  I  am,  or  "thou  hast  said,"  i.e.,  it  is  as  thou  hast  said  {Ma.),  and 
.  .  see,  I  am  not  only  the  JlfessmA  who  was  to  come,  but  the  Judge  ywho  will 
come  hereafter,  son  .  .  man,  and  whom  you  take  to  be  only  a  man.  right 
hand,°  place  of  honor,  armed  with  power  and  authority,  power,  i.e.,  the  power 
of  God  (Lu.).  clouds,  as  foretold  by  Daniel.''  rent  .  .  clothes,*^  assumed 
horror  and  indignation,  blasphemy,*  {See  note  on  Ma.  ix.  3,  4).  "  The  question 
whether  Jesus  might  be  what  He  declared  was  not  at  all  regarded."  all,  the 
council,  the  Sanhedrin:  the  people  also  endorsed  the  verdict  of  the  court  {Lu.). 
began,-'' again ;  they  had  done  so  even  bef.  the  trial  {Lu.).  prophesy,  "to  p.  is 
to  declare  what  is  unseen,  and  not  merely  what  is  future."  They  spat  on  the  Lord 
of  Glory.  They  covered  His  face,  an  act  which  was  the  symbol  of  a  death  sentence 
(Esther  vii.  8).  strike  him,  "The  hands  they  bound  had  healed  the  sick,  and 
raised  the  dead;  the  lips  they  smote  had  calmed  the  winds  and  waves."     Cam.  B. 

TJie  great  and  marvellous  spirit  combat. — 1.  One  strove  against  all,  and  yet  for 
all.  2.  He  suffered  as  a  lamb,  yet  conquered  as  a  lion.  3.  He  is  overcome,  and  yet 
He  is  the  victor.     Lange. 

66 — 68.  Peter  .  .  beneath,  denying  his  Lord;  Peter's  Saviour  above 
faithful  to  His  mission,  palace,  or  hall  {Lu.),  the  open  court.  How  P.  got  there 
is  desc.  by  Jo.»  maids,  the  portress  {Jo.),  denied,  with  an  oath  {Ma.),  cock 
crew,  this  was  not  the  principal  c.-c.  alone  ref.  to  by  the  other  evangs. ;  Mk.,  who 
is  more  minute,  alone  mentions  this. 

Christ  and  Peter,  a  contrast. — Contrast  the  great  opponents  of  Christ  and  the 
weak  opponents  of  Peter.  The  difference  between  the  confession  of  Christ  and 
Peter's  Galilean  (Christian)  dialect.  Mark  how  the  chasm  which  bursts  apart  be- 
tween Christ  and  His  disciples  unites  them  for  ever — I.  The  chasm  which  opens : 
Christ,  the  denied  confessor;  Peter,  the  positive  denier.  11.  Peter,  now  an  actually 
humble  sinner;  Christ,  in  the  fullest  sense,  now  his  Saviour  and  Comforter.  The 
Lord's  great  discourse  in  His  deep  silence.  Christ's  sublime  silence  at  the  world's 
tribunal,  a  prediction  of  His  sublime  speaking  at  the  future  judgment  of  the  world. 
Lange. 

Stand  firm  — At  the  critical  moment  in  the  battle  of  Waterloo,  when  every  thing 
depended  on  the  steadiness  of  the  soldiery,  courier  after  courier  kept  dashing  into 
the  presence  of  the  Duke  of  Wellington,  announcing  that,  unless  the  troops  at  an 
important  point  were  immediately  relieved  or  withdrawn,  they  must  soon  yield  be- 
fore the  impetuous  onsets  of  the  French.  By  all  of  these  the  duke  sent  back  the 
self-same,  spirit-stirring  message,  "Stand  firm!"  "But  we  shall  all  perish,"  re- 
monstrated the  officer.  "Stand  firm  !"  again  answered  the  iron-hearted  chieftain. 
"  You'll  find  us  there  !  "  rejoined  the  other,  as  he  fiercely  galloped  away.     The  result  I 


a  "  Undoubtedly 
this  Is  a  hypocri- 
tical expression 
of  reverence  in 
refraining  fr.  the 
name  of  God, 
wishing  as  did 
the  high  priest 
to  designate 
Christ's  declara- 
tion blasphemy 
of  God,  of  the 
blessed."  Lange. 
"The  '  Sanctus 
Benedictus'  of  the 
Babbis  is  well 
known."    Meyer. 


b  Lu.  xxi.  27;  Ma. 
xxiv.  30 ;  XXV. 
31;  xxvi.  64. 

c  Da.  vll.  13,  U; 
cf.  Re.  i.  7. 

d  2  K.  xvili.  37. 

e  Le.  xxlv.  16; 
De.  xiil.  6. 

/  Ma.  xxvi.  67, 
68;  Lu.  xxii.  63, 
64;  cf.  Is.  1.  6; 
liii.  4 ;  Ma.  xxvii. 
30;  He.  xil.l— 3. 

"Thus  Jesus 
suffered  shame 
to  make  us  par- 
takers of  His 
glory  and  the 
veil  of  death  cov- 
ered His  head, 
that  He  might 
destroy  the  face 
of  the  covering 
cast  over  all  peo- 
ples, and  the 
veil  that  was 
spread  over  all 
nations."  Chad- 
wick. 


Peter's 
denials 

g  Jo.  xviii.  16. 

"We  have  rea- 
son to  suspect 
the  truth  of  that 
which  Is  backed 
with  rash  oaths 
and  impreca- 
tions. None  but 
the  devil's  say- 
ings need  the 
devil's  proofs." 
Henry. 

"Every  lie,  great 
or  small,  is  the 
brink  of  a  preci- 
pice, the  depth 
of  which  nothing 
but  Omniscience 
can  fathom." 
Reade. 


2U 


Chap.  XV.  X— 8. 


A.D.  30. 

"And  surely  we 
learn  by  the  fall 
of  this  great  and 
good  apostle  to 
restore  the  fallen 
in  the  spirit  of 
meekness,  con- 
sidering our- 
selves lest  we  al- 
so be  tempted, 
remembering  al- 
so that  to  Peter, 
Jesus  sent  the 
first  tidings  of 
His  resurrection, 
and  that  the 
message  found 
him  In  company 
with  John,  and 
therefore  In  the 
house  with 
Mary.  What 
might  have  been 
the  issue  of  his 
anguish  if  these 
holy  ones  had 
cast  Him  oft?" 
Bib.  Exp. 


Jesus  led  to 
Pilate 

Ma.    xxvll.   1,   2, 
11— U;  Lu.  xxiii. 
1  —  5  ;    Jo.   xviii. 
2&-38. 
a  Ps.  ii.  2. 
b  Jo.  xvUi.  31. 


c  Lu.  xxlli.  1—5. 
d  Is.  llil.  7. 
e  Pa.  Ixxi.  7;  c/. 
Jo.  xvlil.  34—38. 
/  Lu.  xxlll.  5—7. 


Ma.  xxvli.  16 — 
26;  Lu.  xxlll.  13 
—25 ;  Jo.  xvili.39, 
40. 


proved  the  truth  of  his  reply ;  for  everj'  man  of  that  doomed  brigade  fell  bravely 
lighting  at  his  post. 

6g — 72.  a  maid,  the  same  (ilk.),  and  also  another  one  in  the  porch  (Ma.), 
denied  ag^ain,  i.e.,  the  second  time,  they  .  .  by,  one  man  esp.  (Lu.). 
speech,  see  note  on  Ma.  i)i  loc.  second  .  .  crew,  all  the  evangs.  record  the 
c.-c.  aft.  thi7-d  denial.  Mk.  alone  descr.  the  c.-c.  as  the  second  {see  vv.  29 — 31,  and 
66—68). 

Lessons  of  the  denial. — I.  "The  folly  and  danger  of  self-confidence;  II.  The 
folly  of  disregarding  friendly  warning  from  the  best  of  friends ;  III.  The  folly  of  go- 
ing into  company  where  denial  will  be  easier  than  acknowledgment;  IV.  The  cer- 
tainty that  one  act  of  sin  will  call  for  another  to  protect  it ;  V.  The  danger  that  the 
second  sin  will  be  more  decided  than  the  first,  and  the  third  more  positive  than  the 
second ;  VI.  The  power  of  man  to  act  upon  his  worse  nature  even  when  a  better  is 
in  him."     Clarke. 

The  prince  and  the  peasant. — An  elector  of  Cologne  (who  was  likewise  an  arch- 
bishop) one  day  swearing  profanely  asked  a  peasant,  who  seemed  to  wonder,  what 
he  was  so  surprised  at.  "To  hear  an  archbishop  swear,"  answered  the  peasant. 
"I  swear,"  replied  the  elector,  "not  as  an  archbishop,  but  as  a  prince  !  "  "  But,  my 
lord,"  said  the  peasant,  "when  the  prince  goes  to  the  devil,  what  will  become  of 
the  archbishop?" 

CHAPTER    THE  FIFTEENTH. 

I,  2.  council,  "  the  Sanhedrin  was  not  allowed,  under  the  Roman  power,  to 
execute  the  penalty  of  death,  and  the  next  step  necessarily  was  to  obtain  the  consent 
of  the  governor  to  the  death  of  Jesus."  Clarke,  consultation,"  how  to  get  the 
sentence  executed.*  Pilate,  who,  while  the  power  of  inflicting  cap.  punishment 
was  invested  in  him,  presided  over  a  civil  court,  and  could  only  carry  out  a  sentence 
pronounced  in  his  court  as  the  penalty  of  crime  against  civil  law.  Here  the  priests' 
dif.  begin.  It  was  easy  for  them  to  find  a  charge  and  a  sentence  in  their  own  court, 
but  not  so  easy  either  to  find  a  charge,  or  aft.  to  secm-e  a  sentence  in  P.'s  court. 
Pilate  asked.  This  was  a  private  investigation  within  the  prcetorium,  after  the 
Jews,  carefully  suppressing  the  religious  grounds  on  which  they  had  condemned  our 
Lord,  had  advanced  against  Him  a  triple  accusation  of  (i)  seditious  agitation,  (ii) 
prohibition  of  the  payment  of  the  tribute  money,  and  (iii)  the  assumption  of  the  sus- 
picious title  of  "King  of  the  Jews."  This  was  a  political  charge,  and  one  which 
Pilate  could  not  overlook.  Cam.  B.  king  .  .  Jews,  this  being  the  new 
charge  (Lu.).  thou  .  .  it,  i-e.,  "I  am,  as  indeed.  He  was,  and  of  the  whole 
earth." 

Injustice. — "While  Athens  was  governed  by  the  thirty  tyrants,  Socrates  the 
Philosopher  was  summoned  to  the  senate-house,  and  ordered  to  go  with  some  other 
persons,  whom  they  named,  to  seize  one  Leon,  a  man  of  rank  and  fortune,  whom 
they  determined  to  put  out  of  the  way,  that  they  might  enjoy  his  estate.  This  com- 
mission Socrates  positively  refused.  'I  will  not  willingly,'  said  he,  '  assist  in  an  un- 
just act.'  Chericles  sharply  replied,  '  Dost  thou  think,  Socrates,  to  talk  in  this  high 
tone,  and  not  suffer  ? '  '  Far  from  it,'  replied  he ;  'I  expect  to  sutler  a  thousand  ills, 
but  none  so  great  as  to  do  unjustly.' "    Percy. 

3 — 5.  many  things,"  perverting  the  people,  forbidding  tribute,  claiming 
royalty,  exciting  sedition  (Lu.).  nothing,  lit.,  "made  him  no  further  answer" 
{v.  5),  the  prophecy*  fulfilled  by  His  maintaining  the  dignity  of  innocence  and  an  at- 
titude of  superhuman  meekness,  marvelled,*  both  at  this  most  unusual  silence,  and 
as  not  knowing  what  to  do.     [Prob.  it  was  at  this  point  that  P.  sent  Jesus  to  Herod.-'] 

As  the  death  of  Christ  was  designed  to  atone  for  all  guilt,  many  forms  of  guilt 
combined  to  accomplish  it.  It  was  covetousness  that  betrayed  Him ;  it  was  perjury 
that  bore  false  witness  against  Him ;  it  was  envy  that  delivered  Him  up.  Cruelty 
scourged  and  crowned  Him  with  thorns.  Popular  fickleness  chose  Barabbas  and 
rejected  Him ;  while,  in  the  soldiers,  coarse  brutality  buff"eted  and  mocked  Him.  J. 
Angus. 

6 — 8.  feast  .  .  released,  this  cus.  was  performed  not  6e/ore, but  i«  the  festi- 
val ;  all  the  evangs.,  therefore,  agree  that  the  trial  took  place  after  the  Paschal  supper. 


Chap.  XV.  9— 15- 


276 


wh.  began  the  festival,  them  .  .  insurrection,  "  Barabbas  had  headed  oue  of 
the  numerous  insurrections  against  the  Roman  power,  which  were  constantly  harass- 
ing the  procurators,  and  giving  untold  trouble  to  the  legionary  troops  quartered  at 
Csesarea  and  other  places.  In  this  particular  insurrection  blood  had  been  shed,  and 
apparently  some  Roman  soldiers  had  been  killed."  Cam.  B.  murder,  the 
greater  the  crime,  the  greater  the  honor  done  to  the  custom,  crying  aloud,  R.  V. 
"  multitude  went  up  and  began  to  ask  him." 

Men  are  making  essentially  the  same  choice  to-day. — There  is  Barabbas!  there  is 
Christ !  When  a  sharp  moral  crisis  is  reached,  men  generally  know  the  side  they 
ought  to  choose.  Right  and  wrong,  truth  and  error,  sin  and  holiness,  the  world  or 
God — this  is  just  the  old  Jerusalem  scene  back  again.  Such  a  choice  fixes  character. 
"  As  a  man  thinketh  in  his  heart,  so  is  he."  "When  one  wills  strongly,  he  moulds 
himself  in  the  likeness  of  the  thing  he  chooses.  The  old  Castilian  proverb  says, 
"  Every  man  is  the  son  of  his  own  work."     C.  S.  Robinson. 

g — II.  will  .  .  Jews  ?  Thus,  if  Jesus  were  the  great  criminal  they  asserted, 
and  deserving  of  death,  their  desire  would  be  granted.  [It  was  prob.  at  this  point 
that  P.  received  a  message  from  his  wife."]  knew  .  .  envy,*  and  did  not  in 
their  hearts  believe  Him  to  be  guilty  of  the  crimes  they  laid  to  His  charge.  Envy 
of  His  power,  goodness,  popularity,  etc.  chief  priests,  "  were  outside,  too  con- 
scientious to  come  into  the  hall,  and  they  were  going  to  and  fi-o  among  the  multi- 
tude, excited  already,  talking  to  this  man  and  to  that,  exciting  them  still  more,  and 
suggesting  the  robber  and  murderer  as  the  one  for  them  to  choose  instead  of  Jesus." 
Am.  Com. 

Christ  justified  upon  His  trial  by  hostile  judges. — 1.  By  the  judge:  he  seeks  to 
free  Him,  2.  By  the  accusers  and  the  people:  their  petition  for  the  release  of 
Barabbas  reveals  the  bitterness  of  their  hate.  3.  By  the  soldiers  who  adorn  Him 
with  the  symbols  of  His  patience  and  His  spiritual  glory.  The  very  mockery  of 
truth  must  witness,  even  by  its  caricatures,  to  the  glorious  original.     Lange. 

"Once  to  every  man  and  nation,  comes  the  moment  to  decide. 
In  the  strife  of  truth  with  falsehood,  for  the  good  or  evil  side: 
Some  great  cause,  God's  new  Messiah,  offering  each  the  bloom  or  blight. 
Parts  the  goats  upon  the  left  hand,  and  the  sheep  upon  the  right. 
And  the  choice  goes  by  forever  'twixt  that  darkness  and  that  light." 

12 — 14.  what  .  .  Jews  ?  he  was  there  to  administer  Rom.  law,  not  to 
truckle  to  popular  clamor,  crucify,'^  than  wh.  nothing  less  would  satisfy  them. 
This  was  not  the  punishment  for  blasphemy  but  for  sedition,  of  wh.  P.  had  not  found 
Him  guilty ;  <*  hence  his  three  attempts  to  release  Jesus  {Ma.,  Mk.,  Lu.).  what  evil, 
that  was  the  point.  P.  nmst  enter  the  charge  and  the  proof,  as  well  as  the  sentence 
in  his  record  of  the  trial,  crucify,  this  was  the  "  evil "  they  did,  and  no  answer  to 
the  question. 

Here  we  have  the  basis  of  a  tremendous  indictment  against  human  nature, — 1. 
Human  nature  does  not  know  good.  If  it  had,  it  would  not  have  crucified  the  Lord 
of  glory.  2.  Human  nature  hated  goodness  in  its  most  attractive  form.  3. 
Humanity  is  guilty  of  the  utmost  possible  follj',  because  in  crucifying  Jesus  it 
crucified  its  best  friend.  4.  Human  nature  destroyed  its  best  instructor.  5.  Human 
nature  submitted  to  the  insolent  tyranny  of  the  priests.  6.  Human  nature  was 
guilty  of  craven  cowardice  in  striking  One  who  would  not  defend  Himself. 
Spurgeon. 

The  virtue  of  Clirist. — Dr.  Blair,  when  concluding  a  public  discourse,  in  which 
he  had  descanted  with  his  usual  eloquence  on  the  amiability  of  virtue,  gave  utter- 
ance to  the  following  apostrophe:  "0  Virtue,  if  thou  wert  embodied,  all  men  would 
love  thee."  His  colleague,  the  Rev.  R.  Walker,  ascended  the  same  pulpit  on  a  sub- 
sequent part  of  the  same  Sabbath,  and  addressing  the  congregation,  said,  "My 
reverend  friend  observed  in  the  morning  that  if  Virtue  were  embodied,  all  men 
would  love  her.  Virtue  has  been  embodied;  but  how  was  she  treated  ?  Did  all  men 
love  her?  No:  she  was  despised  and  rejected  of  men;  who,  after  defaming,  insult- 
ing, and  scourging  her,  led  her  to  Calvary,  where  they  crucified  her  between  two 
thieves. " 

15.  Pilate,  wearied,  perplexed,  fearing  a  greater  tumult  {Ma.),  willing  .  . 
people,  by  any  means,  foul  if  not  fair.  Barabbas,  who  although  a  murderer, 
was  not  held  in  such  popular  hatred  as  Jesus,  thus  putting  a  slight  on  their  cher- 
ished custom,  and  in  the  festival  it  was  associated  with,  as  tyiiical  of  the  great  de- 


"If  you  hate  your 
enemies, you  will 
contract  such  a 
vicious  habit  of 
mind  as  by  de- 
grees will  break 
out  upon  those 
who  are  your 
friends,  or  those 
who  are  indiffer- 
ent to  you."  l'l^^- 
tarch. 


a  Ma.  xxvli.  19. 
6  Pr.  xxvli.  i. 

"Envy,  the  atten- 
dant of  the  emp- 
ty mind."  Pin- 
dar. 


c  Ac.  ill.  U. 

d  Lu.  xxlli.  13— 
16 ;  Jo.  xix.  i. 

Pilate's  three  at- 
tempts to  release 
Jesus :  First,  Ma. 
xxvii.  17,  21;  Mk. 
XV.  9;  Lu.  xxiii. 
4;  Jo.  xviii.  38. 
Sec,  Ma.  xxvii. 
22  ;  Mk.  XV.  12 ; 
Lu.  xxiii.  14,  20; 
Jo.  xix.  4,  6. 
Third,  Ma.  xxvii. 
23;  Mk.  XV.  14; 
Lu.  xxiii.  22;  Jo. 
xix.  12,  15. 

^'  He  who  fails  to 
prevent  a  sin, 
having  the  pow- 
er to  do  so,  sanc- 
tions its  com- 
mission." Sen- 
eca. 


"The  facility 
with  which  we 
commit  certain 
sins,"  says  Au- 
gustine, "is  a 
punishment  for 
sins  already 
committed." 


Jesus 

delivered  to 
be  crucified 

Ma.  xxvii.  2&— 30; 
Jo.  xix.  1—3. 


216 


Chap.  XV.  16—33. 


A.D.  30. 

Scourging:  Ace.  to 
Rom. custom,  the 
hands  were  tied 
to  a  column,  and 
the  back  laid 
bare.Thescourge 
was  made  of 
several  thongs 
with  a  handle : 
they  were  made 
rough  with  hits 
of  iron  or  bone, 
for  tearing  the 
flesh;  and  thus 
fitted  it  was 
called  a  scorpion; 
cf.  1  K.  xii.  11, 
14;  2  Oil.  X.  11. 
11. 


Pretorium  oft. 
occur  8 —  M  a . 
xxvii  .  27,  trans. 
"  common-hall," 
"governor's 
house;"  marg. 
Jo.  xviil.  28, 
trans,  "hall  of 
judgment,"  "  Pi- 
late's house," 
marg., as  also 33; 
xix.  9;  Ac.  xxiii. 
35,  "  Herod's 

judgment-hall;" 
Phi.  i.  13,  "the 
palace,"  "  Cae- 
sar's court." 
Marg.  It  was 
the  head-quar- 
ters of  Rom.  mil. 
commanders. 


Jesus  is  led 
away  to  be 
crucified 

Ma.  xxvii.  31—34; 
Lu.  xxiil.  26—33; 
Jo.  xix.  16,  17. 

a  He.  xiil.  11 — 14. 

b    Ro.    xvi.     13. 

Only  Mk.,  who 
wrote  his  Gos.  in 
Ro  ,  names  Ru- 
fus.  This  unde- 
signed coinci- 
dence confirms 
the  testimony. 
See  Blunt's  Veraci- 
ty, sec.  1.  14. 
There  is  an  Alex- 
ander named  in 
Ac.  rlx.  33;  ITi 
1.  20.  It  Is  not 
known  whether 
this  Alex,  is  re- 
ferred to. 


Calvary  was 
prob.  a  bare 
round  spot, 
something  in  the 


liverance  of  wb.  it  was  the  memorial.  The  prisoner  whom  they  were  pleased  to 
regard  as  the  greatest  criminal  ought  to  have  been  released,  and  therefore  Jesus,  as 
P.  suggested.     But  his  scruples  were  overcome  by  a  ref.  to  Ciesar  (Jo.). 

For  delivering  Him  tip  to  crucifixion. — The  real  reason  why  Pilate  did  this  great 
act  of  injustice  was,  his  fear  that  through  the  enmity  of  the  Jews  he  would  lose  his 
position,  authority,  rank,  and  wealth,  and  even  his  life.  "He  feared  that  they 
might  really  go  to  the  emperor  and  impeach  him  with  respect  to  other  acts  of  his 
government,- — his  corruption,  his  acts  of  insolence,  his  habit  of  insulting  people,  his 
cruelty,  his  continual  murders  of  people  untried  and  uncondemned,  and  his  never- 
ending  and  gratuitous  and  most  grievous  inhumanity."  Had  he  not  feared  exposure, 
he  would  have  marched  his  cohort  across  the  square  and  cleared  it  of  the  mob  and 
defied  the  Sanhedrin.  Dads. — Justice. — I  tell  thee  thei'e  is  nothing  else  but  jus- 
tice; one  strong  thing  I  find  here  below, — the  just  thing, — the  true  thing.  My 
friend,  if  thou  hadst  all  the  artillery  of  Woolwich  marching  at  Lhy  back  in  support 
of  an  unjust  thing,  and  infinite  bonfires  visibly  waiting  ahead  of  thee  to  blaze  cen- 
turies to  come  for  thy  victory  on  behalf  of  it,  I  would  advise  thee  to  call  "  Halt !  "  to 
fling  down  thy  baton,  and  say,  "in  God's  name,  no!"  What  will  thy  success 
amount  to  ?  If  the  thing  is  unjust,  thou  hast  not  succeeded,  though  bonfires  blazed 
from  north  to  south,  and  bells  rang,  editors  wrote  leading  articles,  and  the  just 
thing  lay  trampled  out  of  sight  to  all  mortal  eyes,  an  abolished  and  annihilated 
thing.     Carlyle. 

16 — 19.  soldiers,  having  charge  of  execution.  Pretoriutn,  the  oflicial  res- 
idence of  the  Frcetor,  or  chief  magistrate,  band,  Pilate's  body  guard,  purple, 
or  scarlet  (il/rt.).  It  was  a  war-cloak,  such  as  princes,  generals,  and  soldiers,  wore, 
dyed  with  purple;  "probably  a  cast-oflf  robe  of  state  out  of  the  prastorian  ward- 
robe,"— a  burlesque  of  the  long  and  fine  purple  robe  worn  only  by  the  Emperor. 
Lange.  thorns,  see  Ma.,  "in  mimicry  of  the  laurel  wreath  worn  at  times  by  the 
Caesars."  Cam.  B.  salute,  mockery,  contemptible  sport  for  brave  soldiers,  bo'w- 
ing  .  .  knees,  what  they  did  in  scorn  shall  presently  be  done  by  all  men  in 
truth.     This  sufiering  of  insult  ace.  to  prophecy. 

The  crown  of  thorns. — When  John  Huss,  the  Bohemian  martyr,  was  brought  out 
to  be  burnt,  they  put  on  his  head  a  triple  crown  of  paper,  with  painted  devils  on  it. 
On  seeing  it,  he  said,  "  My  Lord  Jesus  Christ,  for  my  sake,  wore  a  crown  of  thorns; 
why  should  not  I  then,  for  His  sake,  wear  this  light  crown,  be  it  ever  so  ignominious  ? 
Truly  I  will  do  it,  and  that  willingly."  When  it  was  set  upon  his  head,  the  bishops 
said,  "Now,  we  commit  thy  soul  to  the  devil."  "  But  I,"  said  Huss,  lifting  up  his 
eyes  towards  heaven,  "  do  commit  my  spirit  into  Thy  hands,  0  Lord  Jesus  Christ;  to 
Thee  I  commend  my  spirit,  which  Thou  hast  redeemed." 

20,  21.  led  .  .  out,  see  the  reason  of  this  explained  by  the  apostle." 
compel  .  .  Sinion,  see  note  on  Ma.  xxvii.  31—33.  Rufus,  who,  with  his 
mother,  is  aft.  named  by  Paul.*    bear    .     .    cross,  the  whole,  or  part  of  it  {Ma.). 

Bearing  the  cross. — The  noblest  and  most  delicately  balanced  frame,  like  all 
other  exquisite  machines,  is  not  capable  of  the  rudest  strain ;  and  we  know  that  Jesus 
had  once  sat  wearied  by  the  well,  while  the  hardy  fishers  went  into  the  town,  and  re- 
turned with  bread.  And  this  night  our  gentle  Master  had  endured  what  no  common 
victim  knew.  Long  before  the  scourging,  or  even  the  bufi'eting  began.  His  spiritual 
exhaustion  had  needed  that  an  angel  from  heaven  should  strengthen  Him.  And  the 
utmost  possibility  of  exertion  was  now  reached :  the  spot  where  they  met  Simon  of 
Cyrene  marks  this  melancholy  limit ;  and  suffering  henceforth  must  be  purel.y  passive. 
We  cannot  assert  with  confidence  that  Simon  and  his  family  were  saved  by  this 
event.  The  coercion  put  upon  him,  the  fact  that  he  was  seized  and  "impressed" 
into  the  service,  already  seems  to  indicate  sympathy  with  Jesus.  And  we  are  fain 
to  believe  that  he  who  received  the  honor,  so  strange  and  sad  and  sacred,  the  unique 
privilege  of  lifting  gome  little  of  the  crushing  burden  of  the  Saviour,  was  not  utterly 
ignorant  of  what  he  did.  We  know  at  least  that  the  names  of  his  children,  Alexander 
and  Rufus,  were  familiar  in  the  Church  for  which  St.  Mark  was  writing,  and  that  in 
Rome  a  Rufus  was  chosen  in  the  Lord,  and  his  mother  was  like  a  mother  to  St.  Paul 
(Rom.  xvi.  1.3).  With  what  feelings  may  they  have  recalled  the  story,  "him  they 
compelled  to  bear  His  cross."    Bib.  Exjy. 

22,  23.  Golgotha,  Heb.  for  Calvary  {Lit.),  =  "the  place  of  a  skull."  It  was 
a  bare  hill  or  rising  ground  on  the  north  or  north-west  of  the  city,  having  the  form 
on  its  rounded  summit  of  a  skull,  whence  its  name.     It  was  (a)  apparently  a  well- 


Chap.  XV.  24—32. 


2Y7 


known  spot;  (6)  outside  the  gate  (comp.  Heb.  xiii.  12);  but  (c)  near  the  city  (John 
■six.  20) ;  (d)  on  a  thoroughfare  leading  into  the  country  (Luke  xxiii.  26) ;  and  (e)  con- 
tained a  "  garden  "  or  "  orchard  "  (John  xix.  41).  Ca7n.  B.  interpreted,  there 
would  have  been  no  need  of  this  inter'pretaUon,  if  Mk.  were  writing  for  Jews,  gave, 
J?.  F.  "oflfered."  wine  .  .  myrrll,  "  it  is  said  that  the  wealthy  ladies  of  Jeru- 
salem were  accustomed  to  provide,  at  their  own  expense,  the  stupefying  draught 
for  all  who  were  there  to  be  crucified."  Am.  Com.  It  was  tasted  and  declined 
{Ma.').     He  declined  the  wine  that  He  might  taste  death  for  us." 

The  stupefying  draught. — ^I.  The  clearness  of  Christ's  vision  of  death.  He 
resolved  to  die  with  His  mental  vision  clear  and  calm.  11.  The  duty  of  Christ's 
disciples.  Not  to  seek  suffering,  but  when  it  comes  in  the  path  of  duty  to  meet  it 
calmly,  resolutely,  and  fearlessly.  HI.  What  enabled  Him  to  dispense  with  this 
stupefying  draught  ?  It  was  the  direct  result  of  His  self-surrender  to  the  Father. 
He  who  gives  up  will,  purpose,  life,  into  the  hands  of  God,  may  expect  that  God  will 
be  all  in  all  to  him.  IV.  What  lesson  does  His  refusal  teach  us  ?  1.  His  true 
nobility;  2.  Our  own  duty  under  trial.  "The  cup  which  My  Father  hath  given  Me, 
shall  I  not  drink  it  ? "  It  is  our  privilege  to  accept  the  Saviour's  love.  He  suffered, 
died,  arose,  ascended  to  heaven,  and  pleads  now  for  us.     Seeds  and  Saplings. 

34 — 26.  parted,*  all  but  the  tunic,  into  four  portions,  lots,  to  decide  who 
should  have  the  first  choice;  then,  who  the  second,  etc.  Aft.  a  lot  was  cast  for  the 
tunic  {Jo.),  third  hour,  nine  o'clock  a.m.  {See  note  on  Jo.  in  loc.).  accusa- 
tion, crime  of  wh.  He  was  charged,  and  for  wh.  He  was  executed,  over,  over  His 
head,  and  fixed  on  His  cross,  written  in  three  langs.  (Jo.).  Kingf  .  .  Jews,  all 
the  evangs.  give  the  same  sense,  though  the  form  be  dif. 

Title  on  the  cross. — "I.  The  nature  and  quality  of  this  title.  1.  Extraordinary; 
2.  Public;  3.  Honorable;  4.  Vindicating;  5.  Predicting  and  presaging;  6.  Immut- 
able. II.  What  hand  Divine  Providence  had  in  this  matter:  1.  In  overruling  the 
heart  and  hand  of  Pilate  contrary  to  his  inclinations;  2.  In  applying  a  present,  pub- 
lic remedy  to  the  reproaches  of  Christ;  3.  In  casting  the  ignominy  of  the  Saviour's 
death  upon  the  very  men  who  ought  to  bear  it;  4.  In  fixing  this  title  to  the  cross 
when  there  was  so  great  a  confluence  of  people  to  take  notice  of  it.  III.  Improve- 
ment. Divine  Providence  often  overrules  the  counsels  and  actions  of  the  worst 
men  to  His  own  glory."    Flavel. 

Stripped  of  His  raiment. — Tom  Baird,  the  carter,  the  beadle  of  my  working- 
man's  church,  was  as  noble  a  fellow  as  ever  lived — God-fearing,  true,  unselfish.  I 
shall  never  forget  what  he  said  when  I  asked  him  to  stand  at  the  door  of  the  work- 
ingman'a  congregation,  and  when  I  thought  he  was  unwilling  to  do  so  in  his  working 

clothes.     "If,"  said  I,  "you  don't  like  to  do  it,  Tom;    if  you  are  ashamed " 

"Ashamed!"  he  exclaimed,  as  he  turned  round  upon  me;  "I'm  mair  ashamed  o' 
yersel',  sir.     Div  ye  think  that  I  believe,  as  ye  ken  I  do,  that  Jesus  Christ,  who  died 

for  me,  was  stripped  o'  His  raiment  on  the  cross,  and  that  I Na,  na,  I'm  prood 

to  stand  at  the  door."  Dear,  good  fellow  !  There  he  stood  for  seven  winters,  with- 
out a  sixpence  of  pay;  all  from  love,  though  at  my  request  the  working  congrega- 
tion gave  him  a  silver  watch.  When  he  was  dying  from  small  pox,  the  same  unself- 
ish nature  appeared.  When  asked  if  they  would  let  me  know,  he  replied:  "There's 
nae  man  leevin'  I  like  as  I  do  him.  I  know  he  would  come.  But  he  shouldna'  come 
on  account  of  his  wife  and  bairns,  and  so  ye  maunna'  tell  him  !  "  I  never  saw  him 
in  his  illness,  never  hearing  of  his  danger  till  it  was  too  late.     Norman  Macleod. 

2,^ — 3a.  robbers,  "prob.  companions  of  Barabbas,  and  suffered  the  punishment 
fr.  wh.  he  was  exempted."  fulfilled,  not  writing  for  Jews,  Mk.  has  but  few  refs. 
to  fulfilment  of  Scripture.  Ah  .  .  days.  "  This  saying  of  our  Lord  at  His  first 
cleansing  of  the  Temple  was  never  forgotten."  Perhaps  some  of  the  false  witnesses 
of  the  previous  night  were  now  present."  Cam.  B.  save  thyself,  "they  desired 
the  evidence  of  selif-seeking  power,  despising  the  higher  evidence  of  self-sacrificing 
love."  saved  others,  a  glorious  admission.  While  they  were  mocking,  He  was 
dying  to  save  them,  himself  .  .  save,  by  saving  His  life  in  their  lower 
sense.  He  would  indeed  have  lost  it  in  His  higher  sense.  King-  .  .  Israel, 
so-called.  see<*  .  .  believe,  how  much  they  had  already  seen  without 
believing. 

The  sight  of  the  Saviow's  suffering. — Do  you  not  know  that  this  simple  story  of 
a  Saviour's  kindness  is  to  redeem  all  nations  ?  The  hard  heart  of  this  world's 
obduracy  is  to  be  broken  before  that  story.     There  is  in  Antwerp,  Belgium,  one  of 


shape  of  a  skull ; 
hence,  perh.,  the 
idea  that  it  was 
a  hill— Mt.  Cal- 
vary. 

a  He.  ii.  9. 

"  Once  a  Golgo- 
tha, Calvary  has 
ceased  to  be  a 
place  of  skulls. 
Where  men  went 
once  to  die,  they 
go  now  to  live." 
Anon. 


the  cmci- 
fixiou 

"And  they  cruci- 
fy Him."  Let  the 
words  remain  as 
the  Evangelist 
left  them,  to  tell 
their  own  story 
of  human  sin, 
and  of  Divine 
love  which  many 
waters  could  not 
quench,  neither 
could  the  depths 
drown  it."  Bib. 
Exp. 

Ma.  xxvil.  35—38; 
Lu.  xxlll.  33—38 ; 
Jo.  xix,  18—24. 

h  Ps.  xxii.  18. 

"Before  the 
criminal  was 
usually  carried 
the  placard,  ex- 
pressing  his 
crime,  in  black 
letters  on  white 
gypsum,  wh.was 
aft. fastened  over 
his  head." 


Jesus  is  re- 
viled on  the 
cross 

Ma.  xxvll.39— M; 
Lu.  xxiii.  35—37, 
39—43;  Jo.  six.  25 
—27. 

"We  must  re- 
member that  the 
cross  was  so  low 
that  the  sufferer 
was  actually 
among  His  tor- 
mentors, able  to 
look  directly  into 
their  eyes,  and 
even  liable  to 
abuse  from  their 
hands."   Clarke. 

cJo.  11.  19. 

d-Ro.  III.  3;  ZTL 
II.  13. 


278 


MARK. 


Chap.  XV.  33—43- 


A.D.  30. 


darkness— 
deatb  of 
Jesus 

Ma.  xxvii.  45 — 50; 
Lu.  xxiil.  44 — 46; 
Jo.  xix.  28—30. 

a  Am.  viii.  9. 

"A  heavenly 
brightness  in  the 
night  had  marls- 
ed  the  time  of 
tlae  Saviour's 
hlrth;  and  now 
an  earthly  dark- 
ness in  the  day 
marked  the  time 
of  His  death." 
Godwin. 

6Pa.  xxil.  1;  xlli. 
9. 

c  Ps.  Ixix.  21. 

dPs.  xxil,  15. 

e  Ac.  iu.  1, 

Burning  thirst  is 
the  most  painful 
aggravation  of 
death  by  cruci- 
fixion, and  it  was 
as  He  uttered  the 
words,  "I  thirst," 
that  the  soldier 
ran  and  filled  a 
sponge  with  vin- 
egar, or  the  sour 
wine-  and  -  water 
called  posca,  the 
ordinary  drink 
of  the  Roman 
soldiers."  Cam. 
B. 

the  rent  vail 

Ma.  xxvii. 51 — 56; 
Lu.  xxiii.  45,  47— 
49. 

/  He.  ix.  2,  3,  6— 
9. 

g  Jo.  xix.  26,  27. 
"  AS  to  the  open- 
ing of  the  graves, 
this  wonder  was 
designed  both  to 
adorn  the  resur- 
rection of  Christ, 
and  to  give  a 
specimen  or 
pledge  of  our  re- 
surrection which 
also  is  to  be  in 
virtue  o£  His." 
Flavel. 


the  burial  of 
Jesus 

Ma.xxvil.  57—61; 
Lu.  xxiii.  60—56; 
Jo.  xix.  31—42. 


the  most  remarkable  pictures  lever  saw.  It  is  "The  Descent  of  Christ  from  the 
Cross."  It  is  one  of  Rubens'  pictures.  No  man  can  stand  and  look  at  that 
"Descent  from  the  Cross,"  as  Rubens  pictured  it,  without  having  his  eyes  flooded 
with  tears,  if  he  have  anj^  sensibility  at  all.  It  is  an  overmastering  picture — one 
that  stuns  you,  and  staggers  you,  and  haunts  your  dreams.  One  afternoon  a  man 
stood  in  that  cathedral  looking  at  Rubens'  "  Descent  from  the  Cross."  He  was  all 
absorbed  in  that  scene  of  a  Saviour's  suflerings  when  the  janitor  came  in  and  said: 
"It  is  time  to  close  up  the  cathedral  for  the  night.  I  wish  you  would  depart." 
The  pilgrim,  looking  at  that  "  Descent  from  the  Cross,"  turned  around  to  the 
janitor  and  said:  "No,  no;  not  yet.  Wait  until  they  get  Him  down."  0,  it 
is  the  story  of  a  Saviour's  sufl'ering  kindness  that  is  to  capture  the  world.  Dr. 
Talviage. 

33 — 37'  sixth,  twelve  o'clock  noon,  darkness,  supernatural,  symbol  of  sin 
and  sorrow."  ninth,  three  o'clock,  p.m.  ^loi,  etc.,^  {see  note  in  Ma.).  "This  is 
the  only  one  of  the  'Seven  Sayings  from  the  Cross,' which  has  been  recorded  by 
St.  Mark,  and  he  gives  the  original  Aramaic  and  its  explanation.  Observe  that  of 
these  sayings  (i)  the  first  three  all  referred  to  others,  to  («)  His  murderers,  (6)  the 
penitent  malefactor,  (c)  His  earthly  mother;  (ii)  the  next  three  referred  to  His  own 
mysterious  and  awful  conflict,  («)  His  loneliness,  {b)  His  sense  of  thirst,  (c)  His  work 
now  all  but  ended;  (iii)  with  the  seventh  He  commends  His  soul  into  His  Father's 
hands."  Cam.  B.  said,  in  scorn  and  contempt,  ^lias,  being  Jews,  they 
expected  Elijah  to  appear  with  the  Messiah,  and,  Jesus  having  said,  "I  thirst" 
{Jo.),  vinegar,"  light  sour  wine.  After  receiving  the  wine,  Jesus  said,  "It  is 
finished"''  {Jo.),  let  alone,  lit.,  "suffer  it," — "that  will  do."  ghost,  or, 
"breathed  His  last."  Jesus  died  ab.  three  o'clock  {v.  33),  the  hour  of  prayer  and  of 
the  evening  sacrifice." 

Miracles  at  the  crucifixion  {see  Ma.  xxvii.  45 — 54). — The  death  of  Christ — I.  By 
what  it  was  immediately  preceded:  1.  Natural  darkness — (I)  Its  duration; 
(2)  Its  extent;  2.  Spiritual  darkness  —  (1)  The  meaning  of  this  mysterious 
cry ;  (2)  The  strange  manner  in  which  it  was  misapprehended.  II.  The  remark- 
able occurrences  by  which  it  was  followed:  1.  Rending  of  the  veil;  2.  Con- 
vulsion of  the  earth ;  3.  Opening  of  the  graves.  III.  The  effect  which  these  prodi- 
gies produced.     "Truly  this  was  the  Son  of  God."    Anon. 

Christ  our  Saviour. — "I  had  a  friend,  who,  standing  by  the  side  of  a  piece  of 
frozen  water,  saw  a  young  lad  in  it,  and  sprang  upon  the  ice  iu  order  to  save  him.  After 
clutching  the  boy,  he  held  him  in  his  hands,  and  cried  out,  'Here  he  is  !  here  he  is  !  I 
have  saved  him  ! '  But,  just  as  he  caught  hold  of  the  boy,  he  sank  himself,  and  his 
body  was  not  found  for  some  time  afterwards,  when  he  was  quite  dead.  Oh  !  it  is 
so  with  Jesus.  My  soul  was  drowned.  From  heaven's  high  portals,  He  saw  me 
sinking  in  the  depth  of  hell.     He  plunged  in  to  rescue  me."    Spurgeon. 

38 — 41.  vail  {Ma.,  Lu.),  symbolizing  the  end  of  Judaism,  and  throwing  open 
the  most  holy  place  to  all.-''  centurion  (comp.  Gk.  in  Mk.  with  that  of  other 
evangs.).  Mk.  uses  the  Latin  term,  saw  .  .  cried,  and  saw  also  the  attendant 
phenomena  (Ifrt.).  the  Son,  better,  "a  son  of  God,"  i.e.,  a  hero  or  demigod. 
women  {see  note  on  Ma.  and  Jo.),  motlier  of  Jesus  not  named  here:  prob.  bee.  Jo. 
iiad  by  this  time  led  her  away ;»  or  bee.  Mk.  names  those  only  who  had  followed 
Him  fr.  Galilee  {v.  41). 

Prodigies  attending  the  crucifixion  {see  Matt,  xxvii.  50 — 54). — I.  The  wonderful 
event  here  referred  to.  II.  The  prodigies  by  which  His  death  was  attended— 1.  The 
darkness  that  overspread  the  land;  2.  The  vail  of  the  temple  rent;  3.  The  rending 
of  the  rocks;  4.  The  opening  of  the  graves,  and  the  rising  of  the  dead.  III.  The  ef- 
fect which  these  prodigies  produced.  "Now  when  the  centurion,"  etc.  This 
testimony  coming  from  such  a  quarter,  was — 1.  Most  important;  2.  Exceedingly 
reasonable. 

42,  43.  even,  towards  six  o'clock,  when  the  Sabbath  would  commence,  and  when 
it  would  be  unlawful  to  take  the  body  from  the  cross,  preparation,  time  naturally 
devoted  to  preparing  for  the  Sabbath.  All  work  was  usually  stopped  at  three 
o'clock.  The  day  bef.  the  Sab.  was  called  "fore-Sabbath,"  and  paraskene  or  pre- 
paration. Arimathea,  {see  Ma.),  counsellor,  he  was  also  a  disc.(3/rt.,  Jo.)  as 
well  as  a  member  of  the  Sanhedrin  {Lv.).  went  .  .  boldly,  "He  is  no 
longer  a  secret  disciple.     He  casts  away  all  fear.     The  Cross  transfigures  cowards 


Chap.  xvi.  z,  9. 


MARK. 


279 


into  heroes."     Cam.  B.     craved  the  body,  it  was  not  the  Roman  custom  to  re- 
move the  bodies  of  the  crucified  from  the  cross. 

Moral  courage. — A  great  deal  of  talent  is  lost  in  the  world  for  the  want  of  a  lit- 
tle courage.  Every  day  sends  to  their  graves  a  number  of  obscure  men,  who  have 
only  remained  in  obscurity  because  their  timidity  has  prevented  them  from  making 
a  first  eflbrt;  and  who,  if  they  could  have  been  mduced  to  begin,  would  in  all  proba- 
bility have  gone  great  lengths  in  the  career  of  fame.  The  fact  is,  that  to  do  any- 
thing in  this  world  worth  doing,  we  must  not  stand  back  shivering  and  thinking  of 
the  cold  and  danger,  but  jump  in  and  scramble  through  as  well  as  we  can.  It  will 
not  do  to  be  perpetually  calculating  risks  and  adjusting  nice  chances ;  it  did  very 
well  before  the  flood,  when  a  man  could  consult  his  friends  upon  an  intended  publi- 
cation for  a  hundred  and  fifty  years,  and  then  live  to  see  its  success  afterwards;  but 
at  present  a  man  waits,  and  doubts,  and  consults  his  brother  and  his  particular 
friends,  till  one  fine  day  he  finds  that  he  is  sixty  years  of  age ;  that  he  has  lost  so 
much  time  in  consulting  his  first  cousins  and  particular  friends  that  he  has  no  more 
time  to  follow  their  advice.     Sydney  Smith. 

44 — 47.  marvelled,  doubted.  "Death  by  crucifixion  did  not  generally  super- 
vene even  for  three  days,  and  thirty-six  hours  is  said  to  be  the  earliest  period  when  it 
would  be  thus  brought  about."  Cam.  B.  centurion,  who  had  charge  of  the  exe- 
cution, knew,  and  could  doubt  no  longer  (see  Jo.),  gave  .  .  Joseph,  wh. 
P.  might  be  the  less  reluctant  to  do  seeing  that  he  was  a  member  of  the  council. 
bought  .  .  linen,  he  was  a  rich  man  {Ma.)  sepulchre,  the  property  of 
Joseph  {Ma.),  and  in  a  garden  {Jo.).  Nicodemus  took  part  in  this  burial  {Jo.), 
rolled  .  .  stone,  one  stone  suf.  large,  therefore  heavy;"  called,  tech- 
nically, "the  roller."  saw  .  .  laid,  wh.  aces,  for  their  going  direct  to  the 
spot  aft. 

Burial  of  CJirist. — "  There  is  another  fact  which  was  never  denied  either;  and 
that  is,  that  Christ  was  buried:  no  one  ever  doubted  that,  no  one  ever  denied  that, 
no  one  ever  controverted  that.  He  was  buried,  however,  in  a  particular  manner, 
just  as  he  died  in  a  particular  manner.  The  sepulchre  of  Christ  was  an  aperture  in 
a  rock,  a  hole  in  a  rock— a  cavity  hewn  out  of  a  natural  rock.  So  there  was  no  ap- 
proaching the  sepulchre  of  Christ  but  by  the  mouth  of  it;  there  was  no  undermining 
it;  there  was  no  sapping  and  mining  it,  by  which  the  corpse  might  have  been  ab- 
stracted, by  which  it  might  have  been  taken  away  some  other  way  than  the  way  it 
was  put  in ;  there  was  no  way  of  the  body  getting  out  of  the  grave  but  by  the  way 
it  got  in,  namely,  by  the  mouth  of  the  sepulchre.  But  the  mouth  of  the  sepulchre 
was  shut  up,  sealed  up,  fortified  with  a  great  stone  rolled  against  its  mouth. 
The  stone  was  sealed  with  royal  arms,  the  imperial  signet  was  attached  to  the  stone, 
tlie  sepulchre  of  Christ  was  hermetically  sealed;  so  that  it  was  supposed  it  could 
never  be  infringed  upon,  never  could  be  violated ;  and  to  make  it  still  more  inviolable, 
it  was  guarded  by  Rome's  veteran  legions.  It  was  never  denied,  then,  that  Christ 
was  buried."    Dr.  Beaumont. 


CHAPTER   THE  SIXTEENTH. 

I,  2.  past,  i.e.,  the  third  day,  including — accord,  to  cust. — the  day  of  the  cru- 
cifixion.     Mary      .     .      Salome,*    only  two  named  by    Ma.     bought    .     . 

spices.  "  Not  had  bought.  The  places  of  business  in  Jerusalem  were  opened  after 
sunset  on  the  Sabbath,  and  it  was  then  that  they  went  to  buy."  Clarke.  They 
might  be  ignorant  of  the  guard,  and  of  the  spices  brought  by  Nicodemus.  anoint, 
finish  the  embalming  wh.  was  begun  at  the  burial,  morning,  strictly  "  when  the 
sun  was  risen."     The  early  hour  a  proof  of  their  earnest  aff'ection. 

Hie  deserted  sepulchre. — I.  What  they  did — 1.  When  they  came ;  2.  The  pur- 
pose for  which  they  came.  II.  What  they  said — 1.  This  question  was  natural ;  2. 
The  event  showed  that  it  was  needless.  III.  What  they  beheld — "They  saw  a 
young  man,"  etc. — 1.  His  designation;  2.  The  position  he  occupied;  3.  The  rai- 
ment he  wore.  IV.  What  they  heard — 1.  The  tidings  announced;  2.  The  command 
they  received.  V.  What  they  felt— 1.  They  trembled;  2.  They  were  amazed;  3. 
The  eftect  which  their  terror  and  astonishment  produced.  There  was  speed  on  the 
one  hand,  and  silence  on  the  other.     Anon. 

Ministry  of  the  women. — "The  nightingale  is  celebrated  for  its  singing  in  the 
night.     We  have,  however,  seen  it  maintained  that  it  is  all  a  mistake  to  suppose  that 


"It  was  no  light 
matter  Joseph 
had  undertaken : 
for  to  take  part 
in  a  burial,  at 
any  time,  would 
defile  him  for 
seven  days,  and 
make  everything 
unclean  which 
he  touched;  and 
to  do  so  now  in- 
volved his  seclu- 
sion through  the 
whole  Passover 
week — with  all 
its  holy  observ- 
ances and  rejoic- 
ings."   Geikie. 

a  Mk.  xvl.  3. 

"Instead  of 
shortening  their 
agonies  the  Ro- 
man law  left 
them  to  die  a  lin- 
gering death, 
and  suffered 
their  bodies  to 
moulder  under 
the  action  of  the 
sun  and  rain. 
The  more  merci- 
ful Jewish  law, 
however,  did  not 
allow  such  bar- 
barities, and  the 
Roman  rulers 
had  made  an  ex- 
press exception 
in  their  favor." 
Cam.  B. 


tlie  resurrec- 
tion of Jesus 

Ma.  xxvlii.  2 — 1. 

the  women 
at  the 
sepulchre 

Ma.  xxvlll.  1. 
Lu.  xxiv.  1 — 3. 
Jo.  XX.  1,  2. 

6  Mk.  XV.  40,  47; 
Jo.  xlx.  26. 

"How  consolato- 
ry are  the  little 
ofBces  of  rever- 
ence to  the  dead ; 
and  how  heart- 
aoothing    to    be 


280 


Chap.  xvl.  3—8. 


doing  something 
about  thelifeless 
form,  wtien  to  sit 
still  with  folded 
bands  thinking 
about  the  loss 
would  be  intoler- 
able!" Horton, 


"Such  was  the 
word  of  the  mes- 
sage— that  the 
stone  xuas  rolled 
away,  that  the 
riddle  of  death 
■was  solved :  and 
hearts  unnum- 
bered welcomed 
the  tidings,  and 
expanded  them- 
selves to  it,  as 
flowers,  shut 
through  some 
dreary  night,  un- 
fold themselves 
to  the  warmth 
and  the  light  of 
returning  day." 
Trench. 

•'  Why,  Joseph 
and  Nicodemus 
had  brought '  an 
hundred  pound 
weight  of  myrrh 
and  aloes,'  and 
wrapped  them 
with  the  body  of 
Jesus  1  Was  not 
this  enough? 
Pardon  them  if 
they  overdo  their 
part.  Cordial 

love  thinks  all  is 
not  done  that 
should  be,  unless 
itself  be  at  the 
doing."  Bishop 
Hacket. 


angels   in   the 
sepulchre 

Ma.  xxvlli.  5—7; 
Lu.  xxiv.  4—8. 


the  women 
meet  Jesus 

Ma.  xxvili.  8—10; 
Lu-.  xxiv.  9—11. 

a  Ps.  Ixxl.  20. 

h  Ma.  xxvlli.  7; 
Mk.  xiv.  28. 

"Peter,  as  the 
leader  of  the 
apostolic  band, 
still  marked  and 
treated  In  this 
message  as  the 
leader."     Clarke. 


she  sings  only  in  the  night.  She  sings  in  the  day  as  well ;  only,  as  other  songsters 
are  then  in  full  chorus,  her  sweeter  strains  are  not  particularly  distinguishable  from 
the  rest.  But  at  night,  when  all  others  are  hushed,  her  song  is  heard,  and  is  more 
sweet  by  reason  of  the  contrast  with  the  surrounding  stillness.  So  it  was  with  these 
women.  They  served  in  the  day  of  bright  sunshine,  but  their  service  was  then  over- 
shadowed, so  to  speak,  by  the  demonstrative  crowd  that  thronged  around  the  Sa- 
viour. Amidst  all  the  marks  of  attention  paid  Him,  theirs  did  not  appear  particu- 
larly distinguishable.  But  when  the  voice  of  the  noisy,  effusive  crowd  was  hushed 
during  the  dai-k  night  of  trial  and  suffering  which  followed  the  brief  day  of  popular- 
ity, they  continued  to  give  forth  the  music  of  love  and  sympathy  through  the  dark 
loneliness  of  the  night.  This  is  love  indeed,  and  the  world  needs  more  of  it — love 
that  will  give  forth  the  music  of  service  in  the  night,  and  even  at  the  grave  of  its 
hope."    Parry. 

3,  4.  who  .  .  roll,  their  affectionate  zeal  had  overlooked  this  difficulty. 
They  seem  not  to  have  known  of  the  guard  and  the  seal,  looked,  it  means  when 
they  ' '  looked  u^^, "  an  accurate  and  graphic  detail,     saw,  to  their  great  surprise. 

Tlie  stone  rolled  ateay . — Prospective  difficulties  in  the  path  of  duty  persons  often 
find  removed,  when  they  come  to  the  place  of  meeting  them.  This  may  be  in- 
ferred— I.  From  the  experience  of  God's  people.  11.  From  the  promises  of  God. 
Q.  A.  Calhoun. 

WJio  shall  roll  tis  away  the  stone  ? — I.  This  is  an  inquirywhich maybe  addressed 
to  those  who  have  never  received  Christ  in  their  hearts,  but  whose  hearts  are  closed 
and  sealed  against  the  truth.  Such  an  obstruction  is  ignorance — a  stone  enclosing 
a  grave.  Such  also  is  unbelief — self-conceit — earthly-mindedness — prejudice.  II. 
Apply  this  inquiry  to  the  difficulties  the  sincere  Christian  meets  in  communion  with 
God,  whether  in  private  or  public  worship.  III.  The  inquiry  is  suitable  in  contem- 
plation of  the  difficulties  which  beset  the  attempt  to  spread  abroad  the  Gospel  of 
Christ.  IV.  Apply  the  question  to  the  general  resurrection.  The  resurrection  of 
Christ  is  a  cause  efficient  and  meritorious  of  the  resurrection  of  His  saints. 

Mary''s  'per'plexity. — It  much  perplexed  Mary  how  she  should  roll  away  the  tomb- 
stone, and  so  purchase  the  sight  of  her  beloved  Master ;  but  He  that  has  given  His 
angels  charge  over  His  children,  that  they  hurt  not  their  foot  against  a  stone,  sent  a 
message  from  heaven,  to  roll  back  that  huge  stone  for  her.  Even  as  a  loving  father, 
when  he  carries  his  little  child  to  the  town,  will  let  him  alone  to  walk  in  the  plain 
and  fair  way;  but  when  he  comes  to  slippery  paths  he  takes  him  by  the  hand,  and 
in  dirty  passages  bears  him  in  his  arms,  and  when  he  comes  to  a  stile,  he  gently  lifts 
him  over;  so  God,  our  Heavenly  Father,  uses  His  dear  children.  If  they  endeavor 
to  go  as  far  as  they  may  in  the  ways  of  His  commandments,  so  fast  as  they  can  in 
the  way  to  the  celestial  Jerusalem,  He  will  assist  them  in  danger,  and  help  them  over 
stiles  of  discouragements ;  take  away  all  rubs  of  offence,  remove  all  blocks  and  hin- 
drances in  their  passage,  and  the  very  great  stone  parting  Christ  and  them,  even 
whilst  they  least  think  of  it,  shall  be  rolled  away.     Boys. 

5 — 8.  entering',  ^■.e.,  two  of  them.  Mary  M.  having  returned  (Jo.),  young 
man,  angel  (or  angels,  Lu.),  having  that  appearance,  aflfrighted,  naturally. 
be  .  .  affrighted,  there  had  been  more  reason  for  alarm  had  they  found  what  they 
sought,  he  .  .  here,"  this  he  proves  by  pointing  to  "the  place."  Peter,  a 
special  message  for  the  poor  broken-liearted  man.  What  a  Sabbath  must  he  have 
passed.  His  hope  dead  and  buried,  now  revived  by  the  resurrection  and  message 
of  Christ.  Galilee,  as  He  had  promised.*  quickly,  overwhelmed  by  fear,  hope, 
joy.  fled,  in  haste  to  tell  the  news,  trembled,  etc.,  should  be,  "  for  trembling 
and  amazement  had  possession  of  them." 

And  Peter. — I.  Tell  Peter,  although  he  has  sinned  so  grievously.  It  was  heart- 
less, repeated,  public,  wilful.  II.  Tell  Peter,  for  he  has  wept.  God's  anger  against 
His  children  ceases  with  the  commencement  of  their  penitence.  HI.  Tell  Peter,  for 
he  has  suffered.  His  thoughts  were  God's  chastening  rod.  IV.  Tell  Peter  he  is  dear 
to  Christ.  Sin  can  grieve  Christ,  cause  Him  to  withdraw,  wound  and  disfigure  us, 
but  it  cannot  alter  His  love.  V.  Tell  Peter,  for  he  is  your  brother.  They  had 
sinned.     Have  not  we  denied  our  Lord  ?    Stems  and  Twigs. 

Christ  our  Friend,  suggests  an  alphabet  for  friendship. — He  is  an  affectionate 
Friend;  a  bountiful  and  beneficent  Friend;  a  constant  and  comforting  Friend;  a 
decided  Friend;  an  everlasting  Friend;  a  faithful  Friend ;  a  gracious  Friend ;  a  holy 
Friend;  an  interceding  Friend;  a  just  friend;  a  kind  Friend;  a  loving  Friend;  a 


Chap.  xvi.  9—18. 


MARK. 


281 


merciful  Friend ;  a  near  Friend;  an  omniscient  and  omnipresent  Friend;  a  patient 
and  powerful  Friend;  a  quiet  Friend;  a  righteous  Friend ;  a  saving  and  sympathiz- 
ing Friend;  a  trustworthy  and  truthful  Friend ;  an  unparalleled  Friend;  a  virtuous 
Friend;  a  wonderful  Friend;  a  yearning  Friend;  a  zealous  Friend.     J.  Bate. 

9 — II.  early,  directly  the  day  began,  first  day,  following  the  Sabbath  (our 
Saturday)  on  the  morning  of  the  day  we  now  call  Sunday — the  Lord's  day.  first 
.  .  Mary  M.  (Ma.,  Jo.),  she  had  prob.  gone  forward  a  little  in  advance  of  the 
other  two,  then  returned  with  the  tidings,  and  then  hurried  back  to  see  what  had  be- 
come of  her  Lord.  At  first  she  saw  only  the  open  tomb,  and  then  returned.  (The 
other  women  now  came  and  saw  the  angels.)  Mary  M.  then  came  back  to  the  tomb, 
and  saw  first  the  angel,  and  then  her  Lord  Himself.  Now  she  returned  with  joy. 
wept,  they  were  in  deep  despondency,  believed  not,  to  them  her  words  were 
"as  idle  tales  "  (Lu.). 

Note  on  the  remainder  of  this  Gospel. — "The  opinion  of  those  who  have  exam- 
ined and  are  best  able  to  weigh  the  evidence  concerning  it  is,  that,  for  some  unex- 
plained reason,  the  original  Gospel  of  St.  Mark,  as  possessed  by  the  primitive  Church, 
ended  abruptly  with  the  words  'for  they  were  afraid,'  v.  8:  that,  during  apostolic 
times,  and  by  apostolic  and  inspired  men,  the  general  compendium  of  the  events  of 
the  resurrection,  with  which  the  present  Gospel  concludes,  was  added.  It  is,  as  the 
reader  of  the  Greek  may  observe,  not  in  the  style  of  St.  Mark,  containing  many 
words  and  expressions  which  the  Evangelist  never  elsewhere  uses.  But  it  has  all  the 
marks  and  the  authority  of  a  contemporary  record ;  and  it  contains  several  particu- 
lars not  otherwise  told  us.  It  is  remarkable  that  in  the  oldest  manuscript,  now  in 
the  Vatican  Library  at  Rome,  the  writer  left  a  space  for  this  passage  at  the  end  of 
this  Gospel;  an  occurrence  not  found  in  that  manuscript  at  the  end  of  any  other 
Gospel;  but,  having  left  the  space,  he  determined  not  to  fill  it  up."    Alford. 

12 — 14.  after,  in  the  evening  of  the  same  day.  appeared,  should  be  "was 
manifested."  unto  two.  The  name  of  one  was  Cleopas  =  Cleopatros,  not  the 
Clopas  of  John  xix.  25,  and  another  whose  name  is  not  known.  Some  have  conject- 
ured it  was  Nathanael,  others  the  Evangelist  St.  Luke.  Cam.  B.  walked,  to- 
wards Emmaus  {Lu.).  residue,  rest  of  the  number,  in  Jerusalem,  afterwards, 
still  later  on  the  same  day.  eleven  {lit.,  "  the  eleven  themselves  " ),  so  called  =  the 
body  of  the  apostles,  but,  as  Thomas  was  not  present,  there  were  only  ten  (Lu.,  Jo.). 
upbraided,  reproved,  rebuked,  believed  .  .  them,  first  the  women,  and 
aft.  the  two. 

The  appearances  of  Jesus  after  His  Besurrectioti. — He  appeared  eleven  times 
during  40  days. 

1.  Sunday,  April  9.  Early  in  the  morning.  To  Mary  Magdalene.  Near  the 
sepulchre  at  Jerusalem.     Mk.  xvi.  9;  John  xx.  11-18. 

2.  Sunday  morning.  To  the  women  returning  from  the  sepulchre.  Near  Jeru- 
salem.    Matt,  xxviii.  9,  10. 

3.  Sunday.     To  Simon  Peter  alone.     Near  Jerusalem.     Luke  xxiv.  34. 

4.  Sunday  afternoon.  To  two  disciples  going  to  Emmaus.  Between  Jerusalem 
and  Emmaus,  and  at  Emmaus.     Luke  xxiv.  13-31. 

5.  Sunday  evening.  To  the  apostles,  excepting  Thomas.  Jerusalem.  John 
XX.  19-25. 

6.  Sunday  evening,  April  16.  To  the  apostles,  Thomas  being  present.  Jeru- 
salem.    John  XX.  26-29. 

7.  Last  of  April  or  first  of  May.  To  seven  disciples  fishing.  Sea  of  Galilee. 
John  xxi.  1-13. 

8.  Last  of  April  or  first  of  May.  To  the  eleven  disciples  on  a  mountain.  Galilee. 
Matt,  xxviii.  16-18. 

9.  Last  of  April  or  first  of  May.  To  about  five  hundred  brethren  at  once.  Gal- 
ilee.    1  Cor.  XV.  6. 

10.  May.     To  James  only.     Jerusalem,  probably     1  Cor.  xv.  7. 

11.  Thursday,  May  18.  To  all  the  apostles,  at  his  ascension.  Mount  of  Olives, 
near  Bethany.     Luke  xxiv.  50,  51 ;  Acts  i.  6-12. 

15 — 18.  every  creature,  lit.,  as  in  Ro.  viii.  22,  "the  whole  creation,"  all 
mankind,  Jew  and  Gentile,  believetb,  ^■.e.,  the  Gospel,  damned,  i?.  V.,  rightly, 
"  condemned."    in  my  name     .     .     devils,  "As  is  afterwards  recorded  to  have 


Mary  Magf- 
dalene  meets 
Jesus 

Jo.  XX.  11—18. 

"A3  we  have  In 
the  Lord's  Sup- 
per a  visible 
proof  of  our  Sav- 
iour's death,  so 
In  the  Lord's 
Day  we  have  an 
historical  proof 
of  the  reality  of 
his  resurrec- 
tion."    Am.  Com. 

"The  seventh 
day  Is  ended; 
the  Lord  was 
burled ;  a  return 
Is  made  to  the 
first  day ;  the 
Lord  is  raised. 
The  Lord's  res- 
urrection prom- 
ised us  an  eter- 
nal day,  and  did 
consecrate  unto 
us  the  Lord's 
Day."    Augustine. 

appearance 
to  two  dis- 
ciples 

His  risen  Body 
is  no  longer  sub- 
ject to  the  laws 
of  time  and 
space.  He  comes 
we  know  not 
whence.  He  goes 
we  know  not  whi- 
ther. Now  H  e 
stands  in  the 
midst  of  the  Ap- 
ostles (John  XX. 
19) :  now  He  van- 
ishes out  of  their 
sight  (Luke  xxiv. 
31).  He  knows 
now  of  no  contin- 
ued sojourn  on 
earth.  He  "ap- 
pears from  time  to 
time"  (Acts  I  3); 
H  e  "manifests" 
Himself  to  chos- 
en witnesses,  as 
seemeth  Him 
good.     Cam.  B. 

Lu.  xxiv.  13—35. 

Jesus  ap- 
pears to  the 
Apostles, 
Tuojuas  ab- 
sent 

Lu.  xxiv.  36—49. 
Jo.  XX.  19—23. 

"  The  term  sign 
Is  general,  denot- 
ing anything 
first  known,  by 
means  of  which 
something  else  Is 


282 


Chap.  xvi.  Z9,  zo. 


known  (Ma.  xvi. 
3;  xxiv.  3;  Lu.ii. 
12,  31;  Ac.  11.  22; 
2  Co.  xii.  12).  The 
miracles  of 
Christ  are  never 
called  signs  by 
Mk.  They  were 
not  the  only,  nor 
the  principal 
proofs  of  the  Di- 
vine authority  of 
our  Lord.  There 
is  no  reason  for 
taking  these  pro- 
mises as  refer- 
ring exclusively 
or  especially  to 
miraculous 
powers."  Godwin. 


the  ascension 

Lu.   xxlv.  50—53. 
a  Ac.  ii.  32;    Ep. 
iv.  10;  vi.  9;  Col. 
Iv.  1 ;  1  Ti.  ill.  16; 
He.  vi.  19,  20;  vli. 
1 ;  ix.  12—21. 
6  Ac.  1.  9—12. 
c  1  Co,  ill.  5—7. 
d  Jo.  xiv.  12. 
But      the      link 
Is  plainer  which 
binds     the     As- 
cension   to    His 
previous  story  of 
suffering        and 
conflict.    It  was 
"  then;"         and 
••  after   He    had 
spoken  unto 

them,"  that  "the 
Lord  Jesus  was 
received  up." 
In  truth  His  as- 
cension was  but 
the  carrying  for- 
ward to  comple- 
tion of  His  resur- 
rection, which 
was  not  a  return 
to  the  poor  con- 
ditions of  our 
mortal  life,  but 
an  entrance  into 
glory,  only  ar- 
rested in  its 
progress  until 
He  should  have 
quite  convinced 
His  followers 
that  "it  is  I  in- 
deed," and  made 
them  under- 

stand that  '-thus 
it  is  written  that 
the  Christ  should 
suffer,  and  rise 
again  from  the 
dead  the  third 
day,"  and  filled 
them  with  holy 
shame  for  their 
unbelief,  and 
with  courage  for 
their  future 
course,  so 

strange,  so 
weai-y,  so  sub- 
lime.   Chadwick, 


been  done  by  Philip  the  deacon  in  Samaria  (Acta  viii.  7),  by  St.  Paul  at  Philippi  (Acts 
xvi.  38)  and  Ephesus  (Acts  xix.  15,  16)."  speak  .  .  tongues,  "as  all  the 
Apostles  did  on  the  day  of  Pentecost,  and  the  Gentile  friends  of  Cornelius  (Acts  x. 
46),  and  the  twelve  disciples  at  Ephesus  (Acta  xix.  6),  and  many  afterwards  in  the 
Church  of  Corinth  (1  Cor.  xii.  10)."  take  Up  serpents,  "  And  so  we  read  of  St. 
Paul  shaking  off  the  viper  at  Malta  (Acts  xxviii.  5)."  if  they  drink,  "  As  is  related 
of  St.  John  that  he  drank  the  cup  of  hemlock  which  was  intended  to  cause  his  death, 
and  suflTered  no  harm  from  it,  and  of  Barsabas  surnamed  Justus."  Eusehius.  hands 
.  .  sick,  St.  Peter  did  on  the  lame  man  at  the  Beautiful  Gate  of  the  Temple  (Acts 
iii.  7),  and  St.  Paul  on  Publius  in  the  island  of  Malta  (Acts  xxviii.  8).  "  Gifts  of  heal- 
ing "  are  mentioned  both  by  this  last  Apostle  (1  Cor.  xii.  9)  and  by  St.  James  (v.  14, 
15)  as  remaining  in  the  Church. 

Tlie  Divine  ultimatum. — Do  we  stumble  at  these  solemn  words  ?  Why  should  we  ? 
An  agriculturist  says  practically,  "Go  ye  into  all  the  world,  and  say  to  every  crea- 
ture that  there  is  a  particular  season  for  sowing  seed:  he  that  believeth  shall  be 
saved — shall  have  a  harvest;  he  that  believeth  not  shall  be  lost — shall  have  no  har- 
vest." There  is  thus  a  Gospel  of  agriculture ;  why  not  a  Gospel  of  salvation  ?  Men's 
disbelief  of  God  will  damn  them  in  farming;  why  not  in  religion  ?  Does  God  speak 
decisively  in  the  one  case,  and  hesitatingly  in  the  other  ?  There  must  be  a  climac- 
teric point — a  point  of  saving  or  damning — in  all  the  declarations  of  God,  because  He 
has  spoken  the  ultimate  word  on  all  the  subjects  which  He  has  disclosed.  The  truth 
upon  any  matter,  high  or  low,  is  the  point  of  salvation  or  damnation.     Br.  Parker. 

Our  marching  orders. — "Ihope,"  says  Mr.  Knill  of  Petersburg,  in  a  letter,  "the 
subject  of  devoting  ourselves  and  our  children  to  God  and  to  His  service,  will  be  more 
thought  of,  and  more  acted  upon,  than  it  has  been  hitherto.  I  am  more  and  more 
convinced,  that  if  St.  Paul  had  ever  preached  from,  'Go  ye  into  all  the  world,  and 
preach  the  Gospel  to  every  creature,'  he  would  have  laid  great  stress  on  the  word 
'  go.'  On  your  peril  do  not  substitute  another  word  for  '  go.'  Preach  is  a  good  word. 
Direct  is  a  good  word.  Collect  is  a  good  word.  Give  is  a  good  word.  They  are  all 
important  in  their  places,  and  cannot  be  dispensed  with.  The  Lord  bless  and  prosper 
those  who  are  so  engaged,  but  still  lay  the  stress  on  the  word  'go;'  for  'how  can 
they  hear  without  a  preacher,  and  how  can  they  preach  except  they  be  sent  ? '  Six 
hundred  millions  of  the  human  race  are  perishing,  and  there  are  perhaps  thirty  among 
all  the  Christians  in  Britain,  who  are  at  this  moment  preparing  to  '  go  '  Alas  !  my 
hand  shakes,  and  my  heart  trembles.     '  Is  this  thy  kindness  to  thy  friend  ! ' " 

IQ,  20.  after  .  .  spoken,  "It  signifies  to  teach,  to  instruct  by  preaching 
and  other  oral  communication.  So  that  here  it  denotes  after  our  Lord  had  during 
the  forty  days  fully  instructed  His  Apostles  by  His  oral  teaching  in  all  things  apper- 
taining to  His  kingdom  and  the  planting  of  His  Church."  Cam.  B.  he  .  .  up," 
fr.  the  Mt.  of  Olives.*  right  hand,  place  of  honor,  power,  authority,  they 
went,  aft.  the  promise  of  the  spirit  was  fulfilled,  everywhere,  wherever  they 
went,  as  they  were  commanded,  among  all  nations,  beginning  at  Jerusalem. 
working  .  .  them,  without  wh.  their  labor  had  been  in  vain."  confirming, 
and  thus  fulfilling  His  promise."*  following,  lit.,  "the  signs  that  followed." 
Amen,  Be  it  so  !    A  solemn  declaration  of  the  truth  of  the  record. 

Early  success  of  the  Gospel. — Arnobius,  a  heathen  philosopher,  who  became  a 
Christian,  speaking  of  the  power  which  the  Christian  faith  had  over  the  minds  of 
men,  says,  "  Who  would,  not  believe  it,  when  he  sees  how  short  a  time  it  has  con- 
quered so  great  knowledge  ?  Orators,  grammarians,  rhetoricians,  lawyers,  physi- 
cians, and  philosophers,  have  thrown  up  those  opinions  which  but  a  little  before 
they  held,  and  have  embraced  the  doctrines  of  the  Gospel !" — "Close  the  eyes  for 
two  and  a  half  centuries,  and  a  Roman  emperor  has  torn  the  eagle  from  his  stand- 
ard to  set  there  the  cross,  and  the  mistress  of  the  world  is  at  the  feet  of  Him 
she  crucified.  Wait,  and  look  again;  a  thousand  years  passed — ^just  a  day  with 
God — and  the  power  of  this  Name  has  subdued  the  wildness  of  German  forests,  leaped 
the  Channel,  and  raised  the  hewn  timber  of  the  tree  of  Calvary  against  the  wild  Druids' 
oak.  And  to-day,  when  all  civilization  is  at  its  height  and  the  world  is  quivering 
with  fresh  powers  and  measureless  hopes,  there  is  no  other  name  which  stands  for  a 
moment  beside  that  of  the  risen  Lord."    Southgate. 

Close  of  Mark's  Gospel.  —  On  public  buildings  at  Ephesus,  Augustus  is 
found,  from  inscriptions  on  recently  discovered  buildings  there,  to  have  been  de- 


Cliap.  xvi. 


283 


scribed  by  the  singular  title  (2"zo5  Qeov),  "  Son  of  God."  "With  this  revelation  of 
the  great  Conqueror,  the  true  divus  CcBi^ar,  seated  at  the  right  hand  of  God,  the 
second  Evangelist  brings  his  Gospel  to  a  close.  He  has  portrayed  the  son  of  Man 
and  the  Son  of  God  as  He  wrought  on  earth,  in  all  the  fulness  of  His  living  energy, 
'Agoing  about  doing  good"  (Acts  x.  38);  He  leaves  us  to  realize,  and  realizing  to 
believe  in.  His  continued  operation  in  the  very  heaven  of  heavens,  in  behalf  of 
His  Church  and  the  Humanity  He  came  to  save. 

•   The  golden  censer  In  His  hand. 
He  offers  hearts  from  every  land, 
Tied  to  His  own  by  gentlest  band 

Of  silent  love : 
Above  Him  winged  blessings  stand 
In  act  to  move." 

Cam.  B. 


"Lord,  give  us 
strength  to  do 
what  Thou  dost 
command;  and 
then  command 
whatsoever 
pleaseth  Thee." 
Aiigustine. 


1Intro^uctlon♦ 

1.  The  Author,  Luke  (Aovko.';,  Lucas,  an  abbrev.  of  Lucanus)  was  said  (Eusebius,  Jerome) 
to  have  been  born  at  Antioch,  in  Syria,  perh.  fr.  identifying  him  with  Lucius  (Ac.  xiii.  1).  He  is 
descr.  as  a  physician  (Col.  iv.  14),  and  is  ref.  to  in  Phil.  24  and  2  Ti.  iv,  11.  Beyond  these  three  pas- 
sages we  have  no  certain  ace.  of  him.  From  these  passages  also,  as  well  as  fr.  the  use  of  first  pers. 
plu.  in  some  places  (as  Ac.  xvi.  10),  he  seems  to  have  been  a  companion  of  St.  Paul.  Tradition 
{Epiphan.,  Theophylact,  Euthymius,  etc.)  asserts  that  he  was  one  of  the  Seventy  (Lu.  x.  1),  but  this 
is  refuted  by  his  preface,  where  he  dist.  betw.  himself  and  eye-witnesses.  As  his  Gospel  alone  con- 
tains the  ace.  of  their  miss,  this  may  ace.  for  the  trad.  It  is  also  said  {Or eg.  Naz.)  that  he  suffered 
martyrdom;  while,  "the  gen.  report  is  that  he  died  a  nat.  death"  (Alford).  After  the  death  of  St. 
Paul  he  is  said  to  have  gone  to  Achaia,  and  subsequently  to  have  retired  to  Africa,  and  there  preached 
the  Gospel  (Pinnock).  2.  Time.  His  Gospel  was  written  before  he  wrote  the  Acts  (Ac.  i.  1),  wh. 
bk.  is  assumed  {Alford)  to  have  been  pub.  two  yrs.  aft.  Paul's  arrival  at  Rome  (Ac.  xxviii.  30),  i.e., 
in  the  spring  of  a.d.  63  {Wieseler).  From  various  data  it  is  argued  that  the  Gospel  was  written  not 
bef.  A.D.  50,  or  aft.  a.d.  58  {Alford).  Wordsworth  says  a.d.  53,  but  others  (as  Papias,  Irenceus) 
consider  it  to  have  been  written  ab.  a.d.  63,  64.  3.  Place.  Subject  of  much  controv.  Some  say 
Achaia  and  Boeotia,  where,  while  trav.  with  Paul,  he  collected  materials  {Jerome,  Alford);  others 
{Macknighf)  sup.  it  to  have  been  finished  in  Caesarea,  while  Paul  was  in  prison  there;  but  some  {MiE, 
Wetstein,  etc.)  fix  upon  Alexandria,  or  (as  Lardner)  upon  Greece.  4.  Genuineness.  While  by 
some  rationalistic  commentators  exception  has  been  taken  to  the  first  two  caps.,  its  genuineness  has 
been  almost  unanimously  admitted.  Most  of  the  fathers  {Irenceus,  Origen,  Tertullian,  Eusebius, 
Jerome,  etc.)  so  regard  it  {see  also  Bp.  Marsh,  Lect.  II.  74).  5.  Language.  Greek;  preface,  pure 
and  classical.  Somewhat  tinged  with  Hebraisms.  "It  is  prob.  that  Lu.  was  desc.  fr.  heathen  an- 
cestors, and  passed  through  Judaism  to  Christianity"  {Litton).  6.  Design.  Primarily  intended 
for  one  Theophilus  (i.  1 — 4),  it  was  "  designed  for  the  gen.  use  of  Christians,  whether  Jews  or  Gen- 
tiles ;  and  subordinately  to  this  gen.  purpose,  for  those  readers  whose  acquaintance  with  Jewish  cus- 
toms and  places  was  suf.  to  enable  them  to  dispense  with  those  elucidations  of  them  wh.  Mk.  and  Jo. 
have  given,  but  wh.  are  not  found  in  Ma.  and  Lu."  {Al/ord).  7.  Peculiarities.  "Being  a  physi- 
cian, his  descr.  of  diseases,  and  his  aces,  of  cures  wrought  by  the  Saviour  and  His  Apostles,  have 
more  of  technical  definitions  than  the  other  Gospels  "  {A  ngus).  The  foil,  are  the  principal  facts  and 
circumstances  mentioned  by  St.  Lu. — Birth  of  Jo.  Bap.  (i.  5 — 25,  57 — 66),  the  Rom.  census  (ii.  1 — 4),  in- 
cidents at  Christ's  birth  (4 — 7),  shepherds  (8 — 20),  Simeon  and  Anna  (25 — 38),  Christ  with , the  doctors 
(41 — 50),  widow's  son  at  Nain  (vii.  11 — 17),  good  Samaritan  (x.  25 — 37),  barren  fig-tree  (xiii.  6 — 10), 
woman  restored  (11 — 17),  dropsical  man  (xiv.  1 — 6),  prodigal  son  (xv.  11 — 32),  Dives  and  Lazarus  (xvi. 
19 — 31),  ten  lepers  (xvii.  12 — 19),  Pharisee  and  the  publican  (xviii.  9 — 14).  Lu.  is  careful  to  dis.  betw. 
ordinary  diseases  and  demoniacal  possession ;  representing  Satan  as  an  agent  fr.  without  in  the  former, 
and  energizing  fr.  within  in  the  latter.  Thenceforth  the  Gks.  became  familiar  with  the  true  doctrine 
of  the  cause  of  evil,  and  with  the  relation  of  the  powers  of  darkness  to  God, — a  subject  on  wh.  they 
had  in  vain  sought  for  illumination  fr.  their  schools  of  philosophy,     Wordsworth, 


Sl?nop0i0. 


I.  THE  DEDICATION. 

To  Theophilus *•    1-* 

II.  THE  INTRODUCTION. 

i.  Conception  of  Jolin 5-25 

ii.  Conception  of  Jesus 26-56 

iii.  Birth  and  youth  of  John 57-80 

iv.  Birth  and  youth  of  Christ. 

1.  Nativity ii.    1-20 

2.  Circumcision  and  presentation 21-38 

3.  His  boyhood,  etc 39-52 

III.  PUBLIC  MINISTRY  OF  CHRIST. 

i.  John  prepares  the  way,  etc Hi.    1-20 

ii.  Jesus  baptized 21,  22 

iii.  Genealogy  of  Joseph 23-38 

iv.  Jesus  tempted iv-   1-13 

V.  Jesus  in  Galilee. 

1.  In  the  synag.  at  Naz U-27 

2.  His  life  attempted 28-29 

3.  At  Capernaum 30-32 

4.  In  the  synag.  there 33-37 

6.  Peter's  mo.-ln-law,  etc 38-44 

6.  Call  of  Peter,  etc v.    1-11 

7.  Cleansing  of  leper 12-16 

8.  Man  with  palsy 17-26 

9.  Call  of  Levi,  etc 27-32 

10.  Fasting 33-39 

11.  Law  of  the  Sabbath vl.    1-12 

12.  Apostles  chosen 13-16 

13.  Miracles  ol  healing 17-19 

14.  Teaching 20-49 

15.  Centurion's  servant vll.    1-10 

16.  Jesus  at  Nain 11-15 

17.  John's  message lB-23 

18.  Words  concerning  John 24-35 

19.  The  alabastron 36-50 

20.  Preaching  parables vill.    1-18 

21.  His  relatives 19-21 

vL  The  Sea  of  Gal.    Gadara  and  back. 

1.  Voyage  and  storm 22-25 

2.  The  demoniac  restored -26-36 

3.  His  departure,  etc 37-40 

vli.  In  Galilee  again. 

1.  Jalrus'  daughter,  etc 40-56 

2.  The  Twelve  sent  out ix.     1-6 

3.  Herod  hears  of  Jesus 7-9 

4.  The  Twelve  return 10 

5.  Feeding  of  the  5,000 11-17 

6.  Discourse  on  Himself 18-27 

7.  The  transfiguration 28-36 

8.  Evil  spirit  cast  out 37-42 

9.  Sundry  discourses 43-50 


viii.  Journey  to  Jerusalem. 

1.  Rejected  by  Samaritans 51-66 

2.  He  rejects  some 57-62 

3.  The  Seventy x.    1-24 

4.  The  good  Samaritan 25-37 

5.  Martha  and  Mary 38-42 

6.  Instructions  on  prayer xi.    1-13 

7.  A  demon  e.xpelled 14-26 

8.  Sundry  precepts 27-36 

9.  Dines  with  a  Pharisee 37-54 

10.  Sundry  discourses xil.    1-59 

11.  On  repentance xlii.    1-10 

12.  A  woman  healed 11-17 

13.  On  the  Kingdom  of  God 18-21 

14.  Sundry  discourses 22-35 

15.  In  house  of  a  Pharisee xiv.    1-35 

16.  Parables  on  repentance xv.    1-32 

17.  Parables  on  stewardship xvl.    1-31 

18.  Offences  and  forgiveness xvli.    1-10 

19.  The  ten  lepers 11-19 

20.  Coming  of  the  Kingdom  of  God 20-87 

21.  On  prayer,  etc xvlil.    1-34 

22.  A  blind  man  restored 35-43 

23.  Zaccheus  xlx.    1-10 

24.  Nobleman  and  servants 11-27 


Ix.  In  Jerusalem. 

1.  First  days  of  last  week. 

(1)  Royal  entry 28-44 

(2)  The  temple 45-48 

(3)  Discourses  in  the  temple xx.    1-47 

(4)  Widow's  mite,  etc xxi.    1-38 

(5)  The  traitor xxll.     1-6 

2.  Thursday. 

(1)  The  passover 7-38 

(2)  The  agony 39-46 

(3)  The  betrayal 47-54 

(4)  Peter's  denial 55-62 

(5)  Mocked  and  derided 63-65 

3.  Friday. 

(1)  Before  the  council 66-71 

(2)  Before  Pilate  and  Herod xxill.    1-25 

(3)  On  the  way  to  Calvary. .'. 26-32 

(4)  The  crucifixion 33-49 

(5)  The  burial 50-53 

4.  Preparation  and  Sabbath 54-56 

X.  The  Resurrection. 

1.  Appears  to  the  women xxlv.    1-12 

2.  To  two  others  and  Simon 13-35 

3.  To  the  rest 36-4o 

xi.  The  Ascension. 

1.  Preliminary  instructions 46-49 

2.  He  18  carried  up 50-53 


Chap.  i.  1—7. 


289 


CHAPTER   THE  FIRST. 

It  is  in  the  general  tone  of  his  writing,  the  wide  interest  which  he  betrays  in 
people  of  every  quality,  of  both  sexes,  and  of  all  ages  and  conditions,  that  we  seem 
to  see  the  spirit  of  a  physician,  experienced,  genial,  and  kind,  according  to  the  epithet 
"  beloved."    American  Com. 

1—4.  forasmuch,  Lu.  begins  by  giving  his  reasons  for  composing  this  Gospel. 
many,"  honest,  perhaps,  but  lacking  authority,  ability,  inspiration.  Prob.  these 
were  persons  who,  having  charge  of  churches,  had  drawn  up  summaries  of  Apostolic 
preaching,  are  .  .  believed,  R.V.,  "have  been  fulfilled."  they  . 
eye-witnesses,  as  the  Apostles  and  others  had  been  in  some  cases  fr.  the  begin- 
ning.^ having,  ete., /«■<.,  "having  traced  down."  order,  " not  especial  chrono- 
logical accuracy,"  but  "of  classifying  the  events."  excellent,  courteous  epithet  or 
official  title.  Theophilus,"  {=^riend  of  God),  prob.  some  illustrious  but 
unknown  Christian.''  that  .  .  know,  Lu.  states  the  purpose,  as  well  as  the 
reason. 

Tlie  most  excellent  Tlieophilus. — I.  Human  titles  have  a  peculiar  significance 
when  applied  to  religious  men.  Many  called  "  excellent,"  this  "  friend  of  God  "  was 
"most  excellent."  II.  Religious  men  may  be  illustrious,  yet  little  known.  TIT. 
Titled  believers  few  in  number.'  IV.  Well  to  have  a  good  name — "  Theophilus:  " 
better  to  deserve  it — "most  excellent."  V.  Such  excellence  has  its  marks:  1. 
Anxious  to  know  things  of  Christ  fr.  beginning;  2.  to  know  their  certainty. 

Luke's  method. — "We  expected  more  from  Luke  than  from  the  others,  and  we  get 
more.  He  does  not  see  some  things  as  Mark  saw  them.  It  is  fashionable  to  point 
out  that  Luke  was  the  observing  writer.  Mark  observed  a  good  many  things  that 
Luke  never  saw,  or  at  least  never  recorded.  Matthew  also  had  his  own  way  of  look- 
ing at  things,  and  as  for  St.  John,  what  was  he  looking  at  ?  Ap])arently  at  nothing, 
for  his  inner  eyes  were  fastened  on  the  soul  of  Christ.  If  Luke  had  sharp  eyes,  what 
ears  John  had  !  for  he  heard  whisperings  of  the  heart,  throbbings  and  beatings 
and  sighings :  and  what  a  gift  of  expression  !  for  he  turned  all  that  he  heard  into 
noble,  sweet  music  for  the  soul's  comforting  in  all  the  cloudy  days  of  Church  time. 
But  Luke  says  he  will  set  down  things  "in  order"  ;  the  others  have  been  good 
historians,  but  a  little  wanting  in  the  power  of  grouping  and  classifying;  good 
historians,  but  poor  editors ;  Luke  will  break  things  up  uito  chapters,  and  verses, 
and  paragraphs,  and  sections,  and  he  will  attend  to  chronological  sequence.  Joseph 
Parker. — Power  of  personal  testimony. — Thomas  Bilney  was  an  ardent  young  con- 
vert, and  longed  to  do  something  for  his  Master.  Hugh  Latimer  was  a  zealous 
Roman  Catholic  priest,  who  preached  against  the  Reformation.  Bilney  went  to  him 
and  told  him  that  he  wished  to  confess.  In  the  privacy  of  the  confessional,  he  told 
him  the  whole  burning  story  of  his  conviction,  conversion,  and  new-found  happiness. 
The  Spirit  helped,  and  Latimer's  heart  was  probed  and  changed.  From  that  hour 
Latimer  gave  his  life  to  the  cause  he  had  before  opposed,  and  sealed  his  testimony 
with  his  blood. 

5 — 7.  Herod-^  {see  Ma.  ii.  1),  an  Idumaean,  called  "  the  Great."  course,^'  daily 
service.  Abia,  or  Abijah.*  wife  .  .  Aaron,  showing  that,  both  on  his 
father's  and  mother's  side,  Jo.  was  of  the  priestly  line.  Hlisjabeth  (=llt.,  "  God 
her  oath,"  q.d.,  worshipper  of  God),  righteous,'  approved  by  God,  esteemed  by 
men.J  "God  brings  forth  His  chosen  instruments  fr.  pious  parents."  Betigel 
commandments,  moral  precepts,  ordinances,  ceremonial  rites,  barren 
.     .     years,  two  facts  that  would  destroy  any  hope  of  ofl'spring. 

Zacharias. — I.  A  good  man  living  under  a  bad  government.  II.  A  good  man 
retaining  his  rectitude  amid  corrupting  influences.  III.  A  good  priest  among  a  de- 
generate priesthood.  LV.  A  good  man,  finding  favor  with  God,  in  a  good  wife— a 
true  "help-meet."  V.  A  good  man  and  wife,  serving  God  carefully,  fr.  day  to  day, 
in  the  evening  of  life.  VI.  A  good  man  and  wife,  with  a  great  drawback  to  their 
happiness — no  child. 

Luke  may  have  learned  these  things  from  Mary. — The  sweetness  and  delicate 
reserve  of  the  nan'ative,  together  with  the  incidents  on  which  it  dwells,  have  led  to 
the  not  unreasonable  conjecture  that  the  Virgin  Mary  had  written  down  some  of 
those  things  which  she  had  long  "  kept  in  her  heart."     Cain.  Bib. 


ANTE  A. D.  6. 

preface 
addressed  to 
one  Theophi- 
lus 

a  Ma.  and  Mk. 
not  alluded  to. 
Origen,  Augustine, 
Wordsworth. 
There  were 
many  apocry- 
p  li  a  1  Gospels. 
JrencBus. 

"It  would  have 
been  as  easy  for 
a  mole  to  have 
written  Sir  Isaac 
Newton's  treat- 
ise on  'Optics,'  as 
for  uninspired 
men  to  have  writ- 
ten the  Bible." 
John  Randolph. 

b  Jo.  XV.  27;  He. 
il.  3;  1  Pe.  V.  1; 
2  Pe.  1.  16;  1  Jo. 
1.  1. 

c  "The  idea  of 
the  name  being 
not  a  proper,  but 
a  feigned  one,  de- 
signating 'those 
who  loved  God,' 
is  far-fetched 
and  improba- 
ble."   Alford. 

d  Ac.  1.  1;  cf.  1 
Co.  1.  26. 

e  1  Co.  1.  26. 


Zacharias 
and  Bli^a- 
beth 

/  The  first  k.  of 
Judah  who  was 
not  of  Jewish  ex- 
traction ;  in  him, 
therefore,  the 
sceptre  had  de- 
parted fr.  Judah; 
cf.  Ge.  xlix.  10. 

g  There  was  a 
daily  service  lu 
the  temple,  but 
the  priests  offi- 
ciated in  weekly 
turns  or  courses ; 
hence  the  term 
denotes  the  class 
who  so  officiated. 

h  The  eighth  of 
the  twenty-four 
classes  of  priests 
instituted  by  Da- 
vid; cf.  1  Oh. 
xxiv.  10. 

il  Co.  1.  30;  Phi. 
iii.9;  c/.Ge.vil.l; 
IKix.  4;  2K.XX. 
3 :  Pr.  XX.  9 ;  Ecc. 
vii.  20. 

j  Ko.  xlv.  18. 


290 


Chap.  i.  8—17. 


ANTE  A.D.  6. 


Judaism  was  the 
"glorious  angel, 
keeping  the 
gates  of  light;" 
and  now,  behold, 
she  swings  back 
the  gates,  wel- 
comes the  Morn- 
ing, and  herself 
then  disappears. 
Expoi.  Bib. 

an  angel 
appears  to 
^acharias 

a  Incense  was 
burnt  on  the  al- 
tar at  morn .  and 
even,  sacrifice. 
Ex.  XXX.  7,  8. 

b  Ace.  to  Welstein, 
"the  south  side. " 
Mk.  xvi.  5;  Jo. 
xxi.  6;  Ps.  ex.  1; 
1  K.  ii.  19. 

c Would  be  "es- 
teemed a  favor- 
able omen  by 
Gks.  andRoms." 
Van  Doren. 

d  "  H  e  wh  o 

served  in  the 
Master's  pres- 
ence, was  aston- 
ished at  the 
presence  of  one 
of  His  servants." 
Van  Doren. 

We  very  often 
mistake  the 
strength  of  our 
desire  for  the 
strength  of  our 
faith.  F.  D.  Hun- 
ting Ion. 


the  birth 
of  John 
announced 

e  "The  first  ad- 
dress fr.  heaven 
in  'the  opening 
dawn  of  the  N. 
Test."     Bengel. 

f  See  WiVciTison's 
•'  Personal  Names 
in  the  Bible,"  357. 

g  Lu.  vii.  28. 

h  Ac.  li.  13 ;  Ep. 
V.  18. 


t  Mai.    iv. 
ill.  3—6. 

"  Carry  God 
whilst  thou  liv- 
est,  in  the  char- 
iot of  thy  zeal- 
ous soul :  and 
thou  shall  not 
want  His  '  cha- 
riot and  horses 
of  fire,'  to  attend 
thee,  when  thou 
diest."  Bishop 
Gauden. 


4—6; 


Transparent  in  Character. — In  the  cathedral  of  St.  Mark,  in  Venice — a  marvel- 
lous building,  lustrous  with  an  Oriental  splendor  far  beyond  description — there  are 
pillars  said  to  have  been  brought  from  Solomon's  Temple ;  these  are  of  alabaster,  a 
substance  as  firm  and  durable  as  granite,  and  yet  transparent,  so  that  the  light  glows 
through  them.  Behold  an  emblem  of  what  all  true  pillars  of  the  Church  should  be 
— firm  in  their  faith,  and  transparent  in  their  character;  men  of  simple  mould,  ignor- 
ant of  tortuous  and  deceptive  ways,  and  yet  men  of  strong  will,  not  readily  to  be  led 
aside,  or  bent  from  their  uprightness!  A  few  such  alabaster  men  we  know;  may 
the  great  Master  Builder  place  more  of  them  in  His  temple  !     C.  H.  Sjnirgeon. 

8 — 12.  while  .  .  office,  the  office  owned  of  God  till  abolished  by  "the 
great  High-priest  of  our  profession."  before  God,  in  holy  place  of  temple,  cus- 
tom," duty,  multitude,  it  was  therefore  a  solemn  day,  perh.  the  Sabbath,  peo- 
ple .  .  without,  "while  we  pray  without,  Christ  olTers  intercession  above 
'  within  the  veil.'  "  angel,  Gabriel  {v.  19).  right  side,*  place  ol  honor  and  au- 
thority.'' troubled,''  knowing  not  as  yet  wnether  he  came  in  wrath  or  mercy. 
fear,  no  wonder  that  the  lone  priest  is  filled  with  "  fear,"  and  that  he  is  "troubled  " 
— a  word  implying  an  outward  tremor,  as  if  the  very  body  shook  with  the  unwonted 
agitation  of  the  soul.     Ex2oos.  B. 

TJie  unexpected  and  wonderful  vision. — I.  When  was  it  ?  During  the  discharge 
of  duty.  II.  Where  was  it? — "Before  God" — in  the  temple.  Many  have  seen 
visions  with  the  inner  ej^e  in  the  house  of  God — visions  of  peace,  joy,  hope.  III. 
What  was  it  ?  Angel,  messenger  fr.  God.  IV.  "V\T3at  effect  did  it  produce  ?  Trouble, 
fear.  How  many  of  us  would  look  on  such  a  vision  unmoved,  while  our  conscience 
imagined  the  purpose  ? 

Prayers  answered  at  fos^.— During  a  long  course  of  years,  even  to  the  closing 
fortnight  of  his  life,  in  his  last  sickness.  Dr.  Judson  lamented  that  all  his  efi'orts  in 
behalf  of  the  Jews  had  been  a  failure.  He  was  departing  from  the  world  saddened 
with  that  thought.  Then,  at  last,  there  came  a  gleam  of  light  that  thrilled  his  heart 
with  grateful  joy.  Mrs.  Judson  was  sitting  by  his  side  while  he  was  in  a  state  of 
great  languor,  with  a  copy  of  the  Watchman  and  Beflector  in  her  hand.  She  read 
to  her  husband  one  of  Dr.  Hague's  letters  from  Constantinople.  That  letter  con- 
tained some  items  of  information  that  filled  him  with  wonder.  At  a  meeting  of  mis- 
sionaries at  Constantinople,  Mr.  Schaufl^er  stated  that  a  little  book  had  been  pub- 
lished in  Germany  giving  an  account  of  Dr.  Judson's  life  and  labors;  that  it  had 
fallen  into  the  hands  of  some  Jews,  and  had  been  the  means  of  their  conversion; 
that  a  Jew  bad  translated  it  for  a  community  of  Jews  on  tlie  borders  of  the  Euxine, 
and  that  a  message  had  arrived  in  Constantinople  asking  that  a  teacher  might  be 
sent  to  show  them  the  way  of  life.  When  Dr.  Judson  heard  this  his  eyes  were  filled 
with  tears,  a  look  of  almost  unearthly  solemnity  came  over  him,  and,  clinging  fast  to 
his  wife's  hand  as  if  to  assure  himself  of  being  really  in  the  world,  he  said,  "Love, 
this  frightens  me,  I  do  not  know  what  to  make  of  it."  "  To  make  of  "what  ?"  said 
Mrs.  Judson.  "Why,  what  you  have  just  been  reading.  I  never  was  deeply  inter- 
ested in  any  object,  I  never  prayed  sincerely  and  earnestly  for  anything,  but  it  came; 
at  some  time — no  matter  how  distant  the  day — somehow,  in  some  shape,  probably 
the  last  I  should  have  devised,  it  came! " 

i-j — ly.  fear  not,"  I  come  in  mercy  to  tell  good  news,  prayer,  his  great  and 
official  prayer  was  that  the  expected  Messiah  might  come,  and,  in  addition  to  the 
fulfilment  of  ///«; prayer,  this  also  shall  be  granted.  John,-''fr.  the  Heb.  Johanan. 
joy  .  .  gladness,  yrief  would  be  the  lot  of  many  if  they  knew  the  future  of 
their  children,  rejoice  .  .  birth,  at  the  birth  itself  {v.  58),  butesp.  at  the  life 
that  followed,  great,^  in  holiness  and  usefulness,  drink,  special  abstinence  en- 
joined, lest  the  strange  utterances  of  the  Spirit  should  be  taken  by  the  thoughtless 
for  the  ravings  of  intemperance.''  many,  not  all.  turn,  by  his  call  to  repent- 
ance, before,  as  a  herald,  him,  i.<'-,  Jesus  Christ,  spirit,  the  like  dauntless 
spirit  of  reform,  disobedient,'  the  Jews  had  become  so.  prepared,  to  receive 
the  instructions  of  Christ. 

John  the  forerunner  of  Jesus. — I.  His  character:  1.  He  came  "in  the  spirit  and 
power  of  Elijah,"  whom  he  closely  resembled — (1)  In  the  endowments  of  bis  mind; 
(2)  In  the  habits  of  his  life ;  (3)  In  the  exercise  of  his  ministry ;  2.  He  is  said  to  be 
"great  in  the  sight  of  the  Lord."  II.  His  oflSce:  I.  This  was  peculiar  to  himself;  2. 
But  similar  to  his  is  the  office  of  every  minister.     Simeon. 

A  doubter  convinced. — Athenagoras,  a  famous  Athenian  philosopher  in  the 
second  century,  not  only  doubted  the  truth  of  the  Christian  religion,  but  was  deter- 


Chap.  i.  18—29. 


291 


mined  to  write  against  it.  However,  upon  an  intimate  inquiry  into  the  facts  on 
which  it  was  supported,  in  the  course  of  his  collecting  materials  for  his  intended  pub- 
lication, he  was  convinced  by  the  blaze  of  its  evidence,  turned  his  designed  invective 
into  an  elaborate  apology,  which  is  still  in  existence. 

18 — 20.  whereby,"  by  what  sign  ?  Was  not  that  angel  a  sign  ?  for,  he  for- 
gets in  his  perturbation  that  nothing  is  too  hard  for  God.  Gabriel  (=■?««??  0/ 
God),  of  whom  Z.  must  have  read.*  sent,  though  an  angel,  acted  not  of  his  own 
will.  A  high  commission,  glad  tidings,  including  birth  of  Jo.,  and  advent  of 
Messiah,  dumb,  Heaven  put  the  seal  of  silence  upon  his  lips  and  ears,  that  so  its 
own  voice  might  be  more  clear  and  loud.  Kvpos.  JB.  Some  think  he  became  deal 
also  (v.  62).  until,  chastisements  of  God's  people  end  when  their  object  is 
accomp. 

Difficulties  in  the  way  of  faith. — I.  Physical  difficulties  in  this  case — and  in  many 
others  ill.  by  ref.  to  Bible  events.  H.  Mental  difficulties  arising  from  the  weakness, 
and  the  pride  of  intellect.  HI.  Moral  difficulties.  Hardness  of  heart.  Influence  of 
habit,  etc.  Tlie  punishment  of  unbelief. — I.  Prompt,  though  often  delayed.  H. 
Distinctive.  Related  to  the  sin.  The  tongue  silenced.  HI.  Apparent— 1.  To  Z. 
himself,  who  could  not  attribute  his  dumbness  to  accident,  etc. ;  2.  To  the  people. 

Influence  oj  doubts  on  others. — "I  once  told  my  congregation  that  I  had  passed 
through  a  season  of  doubt  and  fear.  One  of  my  elders  said  to  me,  '  Sir,  I  am  sorry 
you  told  the  people  that.  Just  suppose  you  had  been  swearing  or  stealing,  you  would 
not  have  told  them  of  it  ? '  '  No,'  I  answered,  '  that  would  be  a  terrible  thing.'  '  Well,' 
replied  he,  'I  don't  think  it  is  much  worse  than  disbelieving  God;  and,  if  you  go  and 
tell  the  people  that,  you  set  them  a  bad  example.'  And  he  was  right.  It  is  not  for 
the  leader  in  any  cause  to  doubt  the  success  of  the  enterprise."    Spwgeon. 

ai — 23.  long,  so  much  longer  than  the  usual  half-hour,  beckoned,'^  made 
signs,  days,  etc.,  week  of  service,  house,  to  meditate  on  what  he  had  seen  and 
heard ;  and  await  the  issue. 

Expectation  and  realization. — I.  On  the  part  of  Zacharias:  1.  What  he  ex- 
pected— a  sign,  but  probably  not  s?<c7i  a  sign ;  2.  What  he  received — deprivation  of 
speech.  II.  On  the  part  of  the  people:  1.  What  they  expected — not  only  the  priest's 
return,  but  some  explaaation  of  his  delay;  2.  What  they  beheld— a  silent  gesticulat- 
ing old  man. 

As  soon  as  the  days  of  his  ministration  were  accomplished  :  Trusting  God  and 
contimiing  in  duty. — A  friend  of  mine  once  asked  the  wife  of  Havelock  how  her  hus- 
band bore  himself  during  the  terrible  conflicts  in  India.  She  replied,  "I  know  not. 
But  I  know  he  is  trusting  in  God  and  doing  his  duty."  These  glorious  words  may 
bind  us  all  together;  wherever  we  are,  if  those  who  know  us  best  can  say  with  cer- 
tainty, when  asked  about  us,  "They  are  trusting  in  God  and  doing  their  duty,  "  we 
shall  have  the  blessed  peace  that  was  given  to  Havelock.     Bean  Stanley. 

34,  25.  hid  herself,  "modesty  ever  the  fruit  of  piety."  saying,  this  not 
so  much  the  reason  for  the  hiding,  as  the  statement  of  her  thankful  state  of  mind. 
reproach,''  barrenness  regarded  by  Jews  as  a  result  of  sin.« 

Light  at  eventide. — An  aged  woman's  joy:  I.  The  creation  of  a  new  hope;  II. 
Deliverance  fr.  reproach ;  III.  Recognition  of  special  favor  of  God ;  IV.  Marked  by 
modesty,  and  fervent  piety. 

Religion  renews  youth. — Jason  asked  Medea,  whose  magic  arts  he  had  proved  to 
be  remarkable,  to  take  some  years  of  his  life  and  give  them  to  his  then  aged  father. 
She  consented  to  add  years  to  the  father's  life,  but  refused  to  shorten  his.  She  sac- 
rificed to  the  gods,  then  wrought  a  mighty  enchantment,  filling  her  caldi'on  with  magic 
herbs,  heads  of  crows  and  owls,  the  entrails  of  a  wolf,  and  remnants  of  other  thino-s 
tenacious  of  life.  Then  she  cut  the  throat  of  the  old  man  M^on,  who  was  laid  beside 
her  on  a  bed  of  herbs,  and  poured  into  his  mouth  and  wounds  the  juices  of  her  cal- 
dron. When  he  had  imbibed  them,  his  beard  and  hair  laid  ofi'  their  whiteness,  and 
resumed  the  blackness  of  youth;  the  signs  of  age  were  gone;  his  veins  were  full  of 
blood,  his  limbs  of  vigor  aud  robustness,  ^son  is  amazed  at  the  change,  and  re- 
members that  such  as  he  now  is  he  was  forty  years  before.  Religion  has  a  greater 
than  Medea's  power  to  renew  the  aged.     It  gives  perpetual  youth. 


26—29.    sixth  month,  i.e.,  aft.  E.  had  been  hid  "five  months, 
same  angel  still  employed.     Na^uareth  {see  notes  on  Ma.  ii.  2.S). 


'    Gabriel, 
virgin,    as 


ANTE  A.D.  6. 


Zacharias 
struck  with 
dumbness 

a  See  Abraham, 
Ro.  iv.  17.  18. 

6  Da.  vUl.  16  "It 
was  the  same 
angel,  and  he 
camo  on  the 
same  business." 
Bengel. 

"This  loss  of 
speech  was  a 
kind  of  medicine 
to  Zacharias.lest 
he  should  have 
swollen  with 
pride,  because  of 
the  predicted 
greatness  of  his 
son."     Bengel. 

Zachairias 
leaves  the 
temple 

c  Origen,  Am- 
brose, and  Isi- 
dore, see  in  the 
speechless  priest 
vainly  endeavor- 
ing to  bless  the 
people,  a  fine  im 
age  of  the  Law 
reduced  to  si- 
lence before  the 
first  announce- 
ment of  the  Gos- 
pel.  Zacharias 
became  dumb, 
and  Saul  of  Tar- 
sus blind,  for  a 
time.     C.  B. 

d  Ge.  XXX.  23;  1 
S.  i.  6;  Is.  liv.  1,4. 

e  Th at  th ere 
should  be  no  ste- 
rility was  among 
the  blessings 
promised  to  the 
Jews  (Ex.  xxiii. 
26  ;  De.  vii.  14). 
/Sons.were  esp.  de- 
sired both  to  per- 
petuate a  man's 
lineage,  and  en- 
courage the  hope 
of  becoming  pa- 
rent of  Messiah. 
Hence  it  is  that 
Jewish  hist,  con- 
tains so  many 
ills,  of  the  wish 
for  children:  and 
aces,  of  strange 
expedients  for 
procuring  them 
(Ge.  xxi.  6,  7; 
XXV.  21;  XXX.  1 — 

4,  16,  17 :  De.  xxv. 

5,  6;  Jud.  xi.  37). 

the  angel 
Gabriel 
appears  to 
Mary 


292 


Chap.  i.  30—33. 


ANTE  A. D.  5. 


a  Is.  vii.  14. 

bMa.  i.  16,  18— 
•25;  ii.  13—15,  19 
—23;  xlii.  55;  Lu. 
li.  4,  5,  16,  27,  33. 
Alive  when  Jesus 
was  12  years  old 
(Lu.  il.  41—51); 
prob.dead  before 
He  began  His 
ministry.  Mary 
would  not,  at  the 
crucifl.xion,  have 
been  entrusted  to 
Jo.  (Jo.  xis.  26, 
27),  if  Jos.  had 
been  living  then. 
Hewasprob.  old- 
er than  Mary. 
Many  worthless 
legends  extant 
concerning  him. 

c  Ps.  cxxxii.  11. 

d  Ac.  vii.  46;  Ore. 
vi.  8;  xxxix.  4. 


the  birth  of 
Jesus  an- 
nounced 


"A  wicked  angel 
came  to  Eve,  in 
order  that 
through  her  man 
might  be  separ- 
ated from  God  a 
good  angel  came 
to  Mary,  that 
through  her  God 
might  be  united 
toman."  Fulgen- 
tius. 


e  Ma.  xii.  42. 

/  He.  i.  2—8.  Plu- 
rality of  persons 
in  Godhead  a  car- 
dinal truth  (Ge  i, 
26).  Taught  in  O. 
T.  (Ps.  ii.  7; 
Ixxxix.  27).  Holy 
Spirit  (Is.  xlviii. 
16).  Trad.tions 
floated  fr  Church 
to  heathen  {Pla- 
to's T  iviceus, 
Brahma,  Vishnu. 
Schiva,  of  Hin- 
doos). Equality  of 
Trinity  denied 
by  Arius.A.D.  320, 
Servetus,  1531. 
Priestly  taught 
the  Holy  Ghost  a 
mere  attribute  of 
God. 

g2  B.  vll.  12;  Is. 
ix.  6,  7. 

h  Da.  vii.  14,  27; 
Mi.  Iv.  7. 


predicted."  espoused  (see  note  on  Ma.  i.  18),  betrothed.  Joseph,*  a  carpenter 
of  Nazareth.  "Designed  to  act  as  guardian  both  of  Mary  and  of  her  ofl'spring." 
David,  fr.  whom  He  was  to  be  descended."  Mary's  desc.  from  D.  implied  {v.  32). 
favoured, '^  graciously  accepted;  or  much  graced,  blessed  .  .  women,  i?.  K 
omits,  troubled,  by  both  the  sight  and  the  words,  manner,  meaning,  or  drift 
of  the  salutation. 

The  Virgin  Mary. — I.  The  unconscious  subject  of  prophecy.  II.  The  subject  of 
special  Divine  favor.  III.  The  subject  of  an  angel's  mission.  IV.  The  subject  of 
selecting  grace  among  the  women  of  her  time.  V.  The  subject  of  the  world's  pres- 
ent wonder  and  joy. 

Visions  in  the  midst  of  our  toil. — Celestials  do  not  draw  that  broad  line  of  dis- 
tinction between  so-called  secular  and  sacred  duties.  To  them  "work  "  is  but  an- 
other form  of  ' '  worship, "  and  all  duties  to  them  are  sacred,  even  when  they  lie 
among  life's  temporal,  and  so-called  secular  things.  Indeed,  Heaven  reserves  its 
highest  visions,  not  for  those  quiet  moments  of  still  devotion,  but  for  the  hours  of 
busy  toil,  when  mind  and  body  are  given  to  the  "trivial  rounds"  and  the  "common 
tasks  "  of  every-day  life.  Moses  is  at  his  shepherding  when  the  bush  calls  him  aside, 
with  its  tongues  of  tire;  Gideon  is  threshing  out  his  wheat  Avheu  God's  angel  greets 
him  and  summons  him  to  the  higher  task ;  and  Zacharias  is  performing  the  routine 
service  of  his  priestly  office  when  Gabriel  salutes  him  with  the  first  voice  of  a  New 
Dispensation.  And  so  all  the  analogies  would  lead  us  to  suppose  that  the  Virgin 
was  quietly  engaged  in  her  domestic  duties,  offering  the  sacrifice  of  her  daily  task, 
as  Zacharias  offered  his  incense  of  stacte  and  onj'cha,  when  Gabriel  addressed  her, 
"Hail,  thou  that  art  highly  favoured,  the  Lord  is  with  thee."   {B.  V.)   Expos.  Bible. 

30,  31.  thou  .  .  favour,  a  poor  virgin  of  an  obscure  town.  Jesus  {see 
Ma.  i.  25),  Saviour. 

The  annunciation. — I.  The  mother's  blessing  declared :  1.  Pronounced  at  once 
to  restore  her  mind,  and  to  prepare  her  to  listen  calmly  to  what  followed;  2.  The 
blessing  itself  stated  her  relation  to  God — "highly  favored;"  3.  Her  relation  to 
other  daughters  of  Eve — blessed  "«mo?ip' women."  II.  The  Son's  name  announced 
— Jesus — Saviour:  1.  Why  He  saves — God's  appointment;  2.  How  He  saves — by 
His  death;  3.  Whom  He  saves — penitent,  believing  sinners;  4.  To  what  end  He 
saves — from  sin  here ;  to  heaven  for  ever.     Man's  good,  and  God's  glory. 

The  name  of  Jesus. — A  freedman's  teacher  writes  of  a  colored  woman  who, 
having  learned  her  alphabet,  said,  "  Now  I  want  to  learn  to  spell  Jesus,  for 'pears 
like  the  rest  will  come  easier  if  I  learn  to  spell  the  blessed  name  first."  A  good 
many  things  "come  easier  when  we  learn  that  name  first."  Student's  Handbook  to 
Script.  Boctr. — God  with  us. — The  late  John  Wesley,  after  a  long  life  of  labor  and 
usefulness,  concluded  his  course  in  perfect  peace  and  holy  triumph.  A  short  time 
before  his  departure,  when  a  person  came  into  his  room  he  tried  to  speak  to  him, 
but  could  not.  Finding  his  friend  could  not  understand  him,  he  paused  a  little, 
and  then  with  all  his  remaining  strength  he  cried  out,  "  The  best  of  all  is,  God  is 
with  us."  And  theu  raising  his  feeble  voice,  and  lifting  up  his  dying  arms  in  token 
of  victory,  he  again  repeated,  "  The  best  of  all  is,  God  is  with  us."  Paul,  when  a 
prisoner,  had  the  presence  of  God.  Turn  to  2  Timothy  iv.  16,  17:  "At  my  first 
answer  no  man  stood  with  me,  but  all  men  forsook  me :  I  pray  God  that  it  may  not 
be  laid  to  their  charge.  Notwithstanding,  the  Lord  stood  with  me,  and  strength- 
ened me."  It  was  a  noble  saying  of  his  (Rom.  viii.  31):  "  If  God  be  for  us,  who 
can  be  against  us  ? "    Henry  B.  Burton. 

33>  33-  great,''  in  nature,  offices,  words,  deeds,  life,  death,  history,  son  .  . 
Highest,'''  i.e.,  Son  of  God,  as  that  was  one  of  the  recognized  designations  of  the 
coining  Messiah  (Matt.  xxvi.  63).  throne,^  kingdom,  father  David,  a  hint  of 
Mary's  desc.  reign  .  .  Jacob,  the  king  of  the  Jews  and  of  all  Israelites 
indeed,     kingdom,'*  universal,  eternal,  spiritual. 

Messiah's  greatness. — I.  Greatness  personal — "He  shall,"  etc.  II.  Greatness 
acknowledged — "He  shall  be  called" — by  men,  and  angels,  and  His  Father.  III. 
Greatness  essential  and  peculiar — "son  of  the  Highest " — divine  nature.  IV.  Great- 
ness royal — "  throne."     V.  Greatness  perpetual—"  no  end." 

Divine  humanity  realized  in  (Jlirist. — Dr.  Philip  Schaff  mentions  the  testimony  of 
Dr.  De  Wette,  one  of  the  ablest  and  most  learned  sceptical  critics  of  Germany. 
After  all  his  brilliant  scepticism  Dr.  De  Wette  wrote,  a  few  months  before  his  deatli : 
"I  know  that  in  no  other  name  can  salvation  be  found  than  in  the  name  of  Jesus 


Cliap.  i.  34— 4a. 


LITKSl. 


29? 


Christ,  the  Crucified;  and  there  is  nothing  loftier  for  mankind  than  tlie  Divine  hu- 
manity realized  in  Him,  and  the  kingdom  of  God  planted  by  Him.  Bib.  Ml. — 
Julian  the  Aiiostate. — The  Roman  Emperor  Julian,  a  determined  enemy  of  Chris- 
tianity, was  mortally  wounded  in  a  war  with  the  Persians.  In  this  condition,  we  are 
told  that  he  filled  his  hand  with  blood,  and  casting  it  into  the  air.  said,  "  0  Galilean  ! 
Thou  hast  conquered."  During  this  expedition,  one  of  Julian's  followers  asked  a 
Christian  of  Antioch,  what  the  carpenter's  son  was  doing?  "The  Maker  of  the 
world,"  replied  the  Christian,  "whom  you  call  the  carpenter's  son,  is  employed  in 
making  a  coffin  for  the  emperor."  In  a  few  days  after,  news  came  to  Antioch  of 
Julian's  death. 

34 — 37.  said  Mary,  having  recovered  fr.  her  fear;  yet  full  of  wonder. 
how  .  .  be,  a  most  natural,  and  womanly  question.  Holy  Ghost,  etc.,  as 
easy  this  strange  birth  of  the  second  Adam,  as  the  creation  of  the  first.  Son  of 
God"  (see  Ma.iv.  3).  cotisiti,  Gk.,  kinswoman.  Hence  Jo.  and  Jesus  were  kins- 
men, for,  etc.,^  7?.  F.,  "For  no  word  from  God  shall  be  void  of  power;"  this 
would  tencl  to  allay  any  rising  doubt.  Nor  more  strange  for  Mary — a  virgin;  than 
for  aged  Elizabeth,  to  become  a  mother. 

Tlie  angers  message  to  Mary. — Consider:  I.  The  honor  promised  her.  But  here 
a  question  arises.  Why  should  the  Messiah  be  born  in  this  way  ? — 1.  That  He  might 
not  be  involved  in  Adam's  guilt;  2.  That  he  might  not  partake  of  Adam's  corrup- 
tion; 3.  That  the  Scriptures  might  be  fulfilled  in  Him.  H.  Her  acceptance  of  it — 1. 
Her  faith  in  the  promise ;  2.  Her  submission  to  the  appointment;  3.  Her  gratitude 
for  the  favor.     Simeon. 

38 — 40.  Mary,  etc.,''  her  strong  faith  will  accept  the  situation;  and  face  all  the 
world's  contumely,  and  Joseph's  suspicions,  departed,  his  commission  having 
been  performed,  days,**  in  3  or  4  weeks  (c/.  vv.  56,  57,  with  26).  hill  country," 
"  the  mountains''^  of  Jos.  xv.  48.  city  .  .  Juda,  some  would  translate  "the 
city  Juta,"  or  Juttah./  saluted,  Mary's  s.  the  more  cordial  and  significant  fr. 
what  she  had  recently  heard. 

Holy  acquiescence  in  the  Divine  will. — I.  Mary's  self-abasement.  "Behold,"  etc. 
I  am  nothing  but  a  handmaiden,  a  servant.  H.  Mary's  resignation.  "Be  it,"  etc. 
God's  word  was  her  law.  HI.  The  angel's  content.  "  He  departed,"  etc.  His  mis- 
sion completed. 

Reasons  for  subinission  to  the  will  of  God. — I.  The  sovereignty  of  God.  What- 
ever we  have,  it  is  God's  more  than  ours.  II.  The  righteousness  and  justice  of  God. 
He  does  all  things  right.  HI.  The  mercy  and  goodness  of  God.  He  does  all  things 
well.  IV.  The  all-sufficiency  of  God.  He  is  a  fountain  ever  full;  if  He  takes 
one  blessing.  He  can  give  a  hundred.  V.  The  unchangeableness  of  God.  Di: 
Beaumont. 

Submission. — And  what  an  absolute  self-surrender  to  the  Divine  purpose  !  No 
sooner  has  the  angel  told  her  that  the  Holy  Ghost  shall  come  upon  her,  and  the  power 
of  the  Most  High  overshadow  her,  then  she  bows  to  the  Supreme  Will  in  a  lowly,  reve- 
rential acquiescence:  "Behold  the  handmaid  [bondmaid]  of  the  Lord;  belt  unto 
me  according  to  thy  word."  So  do  the  human  and  the  Divine  wills  meet  and  min- 
gle. Heaven  touches  earth,  comes  down  into  it,  that  earth  may  evermore  touch 
heaven,  and  indeed  form  part  of  it.     Expos.  Bib. 

41,  42.  filled,  etc.,  without  this  how  could  Elizabeth  have  given  Mary  the  salu- 
tation of  V.  42  ?  spake,  but  not  one  word  ab.  her  own  case,  loud  voice,  R.  V. 
"lifted  up  her  voice  with  a  loud  cry;"  a  contrast  to  the  usual  low,  sad  tone 
in  wh.  Orientals  speak,     blessed     .     .     women,  not  above  but  among. 

Elizabeth  and  Mary. — I.  John's  early  recognition  of  Christ,  a  type  of  the  fact 
that  babes  now  unborn  will  be  blessed  in  Him.  II.  The  blessing  of  the  Spirit  fol- 
lowed by  ascription  of  praise  to  Christ.  Eliz.  blessed  the  unborn  Saviour.  III. 
Those  whom  God  has  specially  blessed,  willing  to  acknowledge  even  the  superior 
favor  of  othei'S. 

The  ministry  of  women. — The  Beautiful  Gate  of  the  Jewish  Temple  opened  into 
the  "  Court  of  the  Women  " — so  named  from  the  fact  that  they  were  not  allowed  any 
nearer  approach  towards  the  Holy  Place.  And  as  we  open  the  gate  of  the  third 
Gospel  we  enter  the  Court  of  the  Women ;  for  more  than  any  other  Evangelist,  St. 
Luke  records  their  loving  and  varied  ministries.     But  ever  first  and  foremost  among 


ANTE  A.D.  5. 


a  Mk.  i.  1 ;  Eo.  i. 
4.  "His  miracu- 
lous birth  is  here 
spoken  of  as  the 
natural,  but  by- 
no  means  the 
only  reason,  why- 
He,  who  had  no 
human  f  a  t  h  er, 
should  receive 
the  name  of  the 
Son  of  God." 
Lange. 

h  Ge.  xvlii.  14. 

Mary's  visit 
to  Blistabeth 

c  Ps.  cxvl.  16; 
cxix.  38. 

"Contrast 
Mary's  faith 
with  Eve's  un- 
belief. By  the 
one  came  the 
fall,  by  the  other 
the  salvation." 
Jacobus. 

d  "But  mean- 
while the  events 
of  Ma.  i.  18—25 
had  occ.  As  a 
betrothed  virgin 
she  could  not 
travel;  but  now 
she  goes  in 
'haste,'  etc." 
Alford,  q.v.  Ben- 
gel  is  of  opinion 
that  Ma.  i.  18— 
"21  comes  in  after 
Mary's  return  f  r. 
Eliz.    See  v.  56. 

e  Judaea,  to  the 
extent  of  five- 
sixths,  is  barren 
and  hilly ;  hence 
38  mt.  cities  of 
Judah  are  nam- 
ed (Jos.  XV.  48— 
60.) 

/Jos.  XV.  55 ; 
xxl.^16.  "A  city 
of  the  priests," 
S.of  Hebron.  Now 
called  Yutta. 
Porter's  Hd.  Bk. 
for  Syria,  58. 

the  pro- 
phecy of 
:]Slizabeth 

By  its  reverence 
for  the  Virgin 
Mother  the 
Chri  8 1  i  a  n  Ch . 
wove  into  its 
deepest  thought 
a  new  conception 
of  womanhood, 
and  did  much  to 
cancel  the  con- 
tempt  thrown 
upon  her  in  the 
person  of  Eve. 
If  woman  was 
guilty     of     the 


294 


Chap.  1.  43— 52. 


ANTE  A.D.  5. 

world's  first  sin, 
on  her  breast  its 
Redeemer  was 
nourished ;  and 
Bethlehem  aton- 
ed for  Eden.  Eve 
was  withdrawn 
as  the  represen- 
tative of  woman, 
and  the  mother 
of  Jesus  replaced 
her.  Hence 
among  the  early 
Christians  the 
position  of  wo- 
man was  greatly 
changed.  She 
shared  with  man 
the  I'esponsibili- 
ties  of  religion, 
the  sufferings  of 
persecution,  the 
love  of  God,  the 
hope  of  Heaven. 
Bib.  Illus. 


a  Jo.  xiil.  13. 

h  "  Eliz.  recog- 
nized the  ti'uth 
of  the  incarna- 
tion." Jacobus. 
"  How  can  an  un- 
born child  be 
called  Lord,  if 
not  Divine  ?" 
Olskausen. 


the  prophecy 
of  Mary 

c  1  S.  u.  1—10. 

d  Ps.  XXXV.  9; 
Ha  ill.  18. 
Handmaid,  a 
maid,  or  servant, 
that  waits  at 
hand. 

e  Ps.  CKXxvi.  23. 
/  Gen.  xvil.  7. 


g  Ps.  Ixxi.  21; 
cxxvl.  2,  3;  Ep. 
lii.  20. 

h  Ps.  cxl.  9. 

Holy,  lit.,  whole, 
healthy ;  perfect 
in  a  moral  sense. 

"Mary  claims 
no  worship  to 
herself;  but  sets 
God  bef.  her  as 
the  only  object  of 
worship."  Jaco- 
bus. 

i  Ge.  xvil.  7;  Ex. 
XX.  6;  Ps.  ciii. 
17. 


j  Ps.  xcvill.  1 ; 
l8.  11.  9;  111  10; 
Ixlil.  5 ;  Ux.  16. 

k  1  Sa.  II.  6,  7; 
Da.  iv.  37. 

I  Ps.  Ixxv.  7;  Job 
V.  11. 


the  women  of  the  Gospels,  we  must  place  the  Virgin  Mother,  whose  character  and 
position  in  the  Gospel  story  we  are  to  consider.     Sxp.  Bib. 

43 — 45.  wlietice  .  .  me,  Elizabeth,  the  wife  of  a  priest,  would  prob.  be 
ill  better  worldly  circumstances  than  Mary,  mother  .  .  I/ord,"  she  could  only 
know  this  by  the  Spirit's  teaching.*  babe  leaped,  "  Mysterious  effects  of  sympa- 
thy." believed,  in  contrast  to  Zacharias.  performance,  not  one  promise  to 
believers  "has  ever,  will  ever,  can  ever  fail." 

Holy  humility. — "Whence  is  this  to  me?"  The  more  wonderful — I.  Because 
Elizabeth  was  of  superior  station.  II.  Because  as  the  elder  woman  she  had  a  claim 
for  respect.  III.  The  prospect  of  her  own  high  honor  might  have  fostered  pride — 
would  not  any  average  mother  be  proud  if  she  knew  of  a  certainty  that  her  infant 
would  be  of  the  world's  very  greatest  men  ?  IV.  Because  she  does  not  seem  to 
have  had  any  special  intimation,  till  perhaps  now,  of  Mary's  blessedness. 

Humility  and  worth. — A  farmer  went  with  his  son  into  a  wheatfield  to  see  if  it 
was  ready  for  the  harvest.  "See,  father,"  exclaimed  the  boy,  "how  straight  these 
stems  hold  up  their  heads  !  They  must  be  the  best  ones.  Those  that  hang  their 
heads  down,  I  am  sure,  cannot  be  good  for  much."  The  farmer  plucked  a  stalk  of 
each  kind,  and  said,  "See  here,  foolish  child  !  This  stock  that  stood  so  straight  is 
light-headed,  and  almost  good  for  nothing,  while  this  that  hung  its  head  so  modestly 
is  full  of  the  most  beautiful  grain." 

46 — 48.  soul,"  whole  inner  being,  magnify,''  extol,  praise.  Saviour,  sav- 
ing her  fr.  oblivion  as  the  mother  of  Messiah ;  esp.  the  author  of  human  salvation. 
low  estate,"  humble  condition,  blessed,-^  blessed  through  her,  all  nations  would 
think  of  her  with  respectful  aflection. 

"Appropriation. — 'My  Saviour.'  I.  The  plea  of  the  penitent.  II.  The  song  of 
the  saved.     III.  The  staff  of  the  prodigal.     IV.  The  anthem  of  heaven." 

A  new  song. — This  song  is  in  its  substance  the  fit  utterance  of  all  hearts  in  whom 
Christ  is  born  the  hope  of  glory.  It  must  never  be  forgotten  that  whenever  Christ 
has  entered  into  the  human  heart,  a  new  song  has  been  put  into  the  mouth  of  the 
believer.  Christianity  in  the  heart  means  music  in  the  life.  A  religion  without  joy 
is  a  landscape  without  the  sun.  Christianity  without  elevation  is  as  an  eagle  with 
broken  wings.  Christianity  has  given  to  the  world  more  poems,  hymns,  anthems, 
and  manifold  utterances  of  triumph  and  joy  than  any  other  influence  wliich  has 
touched  the  nature  of  mankind.  Truly  it  has  made  the  dumb  man  eloquent  and  turned 
silence  itself  into  singing;  and  as  for  those  of  low  degree  and  no  account,  it  has  in 
innumerable  instances  brought  them  to  the  front  and  invested  them  with  supreme 
attraction  and  commanding  influence.     Br.  Parker. 

49,  50.  mighty,''  the  mighty  God.  great  things,  honoring  her  among 
women,  holy,"  perfect,  pure,  name,  "all  by  which  Jehovah  reveals  Himself  to 
men."  mercy,'  all.  to  God's  relation  to  the  church  through  the  Abrahamic  cove- 
nant,    from,  i.  c-.,  fr.  age  to  age  to  end  of  time. 

T7ie  Virgin''s  song  of  praise. — The  grounds  of  her  joy.  II.  The  expressions  of 
it.  Here  we  behold  a  mixture  of  admiration,  gratitude,  and  joy.  Learn — 1.  Our 
duty;  2.  Our  privilege. 

Greatness  of  Divine  mercy. — "As  high  as  the  heavens  are  above  the  earth,  so 
high  are  His  thoughts  above  your  thoughts,  and  His  ways  above  your  ways."  Your 
sin  is  of  great  measure,  but  there  is  no  measure  to  His  grace.  His  mercy  is  so 
great  that  it  forgives  great  sins  to  great  siimers,  after  great  lengths  of  time,  and 
then  gives  great  favors  and  great  privileges,  and  raises  us  up  to  great  enjoyments 
in  the  great  heaven  of  the  great  God.  As  John  Bunyan  well  says,  "It  must  be 
great  mercy  or  no  mercy,  for  little  mercy  will  never  serve  my  turn."  Dost  thou  feel 
that,  burdened  conscience,  dost  thou  feel  that  ?  In  God  there  is  great  mercy  for  the 
Iiarlot,  for  the  drunkard,  for  the  thief,  for  the  whoremonger,  for  the  adulterer,  and 
such  like.  Here  is  great  mercy,  which,  like  a  great  flood  bursting  upwards,  shall 
cover  the  highest  mountains  of  your  sins.     Sjntrgeon. 

51,  5a.  strength  .  .  arm,''  the  remembrance  of  His  ancient  wonders, 
gives  Mary  confidence  for  the  future.  Arm,  symbol  of  strength,  proud  .  . 
hearts,*  proud  thoughts  of  men  concerning  Messiah  and  His  kingdom,  utterly  dis- 
comfited, seats,  thrones  of  power,  on  wh.  they  think  themselves  secure. 
exalted     .     .     degree,'  reversing  the  world's  proud  verdict. 


Chap.  1.  53—58. 


LUKE. 


295 


TJie  omnipotent  God. — I.  Has  Almighty  strength  of  arm.  11.  Has  Almighty 
strength  of  mental  resource — "scattered  the  proud  in  the,"  etc.  Minds  of  wicked 
perplexed  —  Herod  troubled.  Purposes  of  wicked  baffled.  HI.  Has  Almighty 
strength  of  administrative  energj^ — '-put  down  " — "  exalted." 

GoiVs  power. — With  the  instinct  of  a  prophetess,  she  sees  an  outline  of  all  his- 
torj',  and  compresses  and  crushes  the  vast  drama  into  four  strong  rugged  words — 
still  as  the  rocks,  obscure  as  the  mists  or  troubled  sunlights  that  veil  them,  the 
secreta  of  God,  whose  meaning  men  see  when  a  great  revolution  is  over,  and  which 
then  goes  back  into  silence  for  centuries  again.  "  He  hath  put  down  the  lords  of 
dynasties  from  thrones."  That  dethronement  includes  not  Herod  only,  though  it 
may  have  begun  from  the  Idumaean  usurper.  Scribes  and  Pharisees,  men  of  action 
and  science ;  pontiffs,  powerful  with  a  power  not  of  God ;  men  of  action  which  is  not 
heavenly,  and  science  which  is  not  true ;  Mary  sees  them  sink,  or  their  thrones  stand 
untenanted,  if  tliey  stand  at  all.  Not  always  by  the  earthquake  of  war  and  revolu- 
tion. In  an  old  Greek  city,  a  modern  engineer  once  remarked  a  mass  of  stone, 
many  tons  in  weight,  lifted  up  for  several  feet  from  the  ground,  and  hanging,  as  if 
suspended  in  the  air.  On  looking  more  closely,  he  saw  that  the  root  of  a  huge  fig-tree 
had  performed  this  achievement.  By  exercising  an  even,  continued  pressure,  every 
moment  of  the  twenty-four  hours,  for  about  three  centuries,  it  had  faii'ly  lifted  off 
this  stupendous  weight.  Something  of  this  strong,  yet  gentle  and  gradual  work  is 
done  by  the  influence  of  Christianity.  A  miracle  of  lifting  is  performed.  The 
tyrant  is  hurled  from  his  throne,  "  not  by  might,  not  by  power."     Win.  Alexander. 

53 — 55'  filled,  abundantly,  hungry,  those  who  hunger  after  righteousness." 
rich,  self-righteous  and  self-satisfied,  holpen,  by  sending  the  Messiah,  mercy, 
covenant,  spake,  about  2,093  yrs.  bef.  (see  also  vv.  70 — ^73).  seed  .  .  ever, 
Divine  faithfulness. 

The  all-compassionate  God. — I.  Supplies  the  need  of  the  poor;  II.  Gives  to  the 
rich  a  blessed  sense  of  emptiness — this  in  love  as  well  as  anger;  III,  Has  pity  upon 
His  people  in  their  fallen  state ;  IV.  Has  a  sacred  regard  for  His  covenant. 

Fulness  of  mercy. — "  It  is  His  free  compassion  to  cast  all  our  sins  into  the  depth 
of  the  sea  (Micah  vii.  19).  Now,  the  sea,  by  reason  of  his  vastness,  can  drown  as  well 
mountains  as  molehills ;  the  boundless  ocean  of  God's  mercy  can  swallow  up  our 
mightiest  sins  much  more.  It  is  His  merciful  power  to  blot  out  our  sins  as  a  cloud. 
Now  the  strength  of  the  summer's  sun  is  able  to  scatter  the  thickest  fog,  as  well  as 
the  thinnest  mist — nay,  to  drive  away  the  darkest  midnight;  the  irresistible  heat  of 
God's  free  love,  shining  through  the  Sun  of  Righteousness  upon  a  penitent  soul,  to 
dissolve  to  nothing  the  desperatest  work  of  darkness,  and  most  horrible  sin,  far  more 
easily.  But  this  mystery  of  mercy  and  miracle  of  God's  free  love  is  a  jewel  only  for 
truly  humbled  souls.  Let  not  a  stranger  to  the  life  of  godliness  meddle  with  it.  Let 
no  swine  trample  it  under  his  feet."    Bolton. 

56 — 58.  ahode  .  .  her,  her  cheerful  presence,  and  willing  service,  a  great 
help  to  the  aged  E.  three  months,*  i-e.,  just  bef.  birth  of  Jo.  house,  in  Naza- 
reth, son,  the  Baptist,  cousins,  kinsfolk,  mercy,  removing  sterility,  which 
popular  fallacy  associated  with  sin. 

Tarrying  and  returning. — I.  The  tarrying:  1,  A  long  time;  2.  A  seasonable 
time;  3.  Time  well  spent — doubtless.  Mary's  cheerful  voice  and  nimble  hands  would 
miike  glad  the  heart  and  lighten  the  labors  of  her  aged  friend;  4.  A  profitable  time 
also.  Mary  not  only  a  helpmate  to  Elizabeth,  but  a  scholar  to  Zacharias.  II.  The 
returning:  1.  To  a  home  in  which  she  was  loved;  2.  Where  her  presence  was  needed 
and  looked  for. 

"  '  Tia  sweet  to  know  there  is  an  eye  will  mark 
Our  coming,  and  look  brighter  when  we  come." 

The  delights  of  home-life. — "Is  there,  in  truth,  any  blessing  of  heaven  which  is 
more  beautiful,  more  worthy  of  our  warmest  gratitude  than  the  possession  of  a  home, 
where  goodness,  kindness,  and  joy  are  daily  inmates ;  where  the  heart  and  eye  may 
sun  themselves  in  a  world  of  love;  where  the  mind  is  clear  and  elevated;  where 
friends,  not  merely  by  words,  but  by  actions,  say  to  each  other,  '  Thy  gladness,  thy 
sorrow,  thy  hope,  thy  prayer,  are  also  mine  ? '  See  how,  within  the  good  and  happy 
family,  all  inequalities  are  smoothed  down,  so  as  to  form  a  common  element  of  good- 
ness and  beauty,  in  which  each  member  of  the  family  finds  his  life,  each  power  its  de- 
velopment, each  feeling  its  reception  and  its  return,  each  pure  pleasure  its  expansion. 
Behold  how  the  tears  are  like  heaven's  dew,  the  smiles  like  the  sun's  light,  which  call 


ANTE  A.D.  5. 

We  cannot  but 
wonder  at  the 
vast  faith  of  the 
despised  and 
persecuted  Vir- 
gin of  Nazareth, 
whose  Inspired 
antic  ipations 
have  been  so 
amply  fulfilled. 
"  How  deeply 
rooted  must  un- 
belief be  In  our 
hearts,  when  we 
are  surprised  to 
find  our  prayers 
answered  in- 
stead of  feeling 
sure  that  they 
will  be  so,  if 
they  are  only 
offered  up  in 
faith  and  accord 
with  the  will  of 
God."     Hare. 

The  Magnificat, 
while  it  telis  us 
nothing  of  the 
Christ,  swings 
our  thoughts  a- 
round  towards 
Him,  sets  us 
listening  for  His 
advent ;  and 
Mary's  silence  is 
but  the  setting 
for  the  Incarnate 
WOBD.  Expos.  B. 

As  a  child 
brought  up  in  a 
dungeon  cannot 
believe  when  told 
of  the  beauties  of 
the  sun  and  the 
outside  world,  no 
more  can  the 
natural  man  the 
doctrines  of  reli- 
gion. 

a  Ma.  V.  6. 

Holpen,  old  pa. 
p.  of  help. 

Mary  retttms 
to  Nazareth 

^»irth  of  John 

6  "So  that  we 
have,— 5  months 
during  wh.  E. 
hid  herself,  the 
6th  mo.  during 
wh.  takes  place 
the  Annuncia- 
tion, the  discov- 
ery of  Mary's 
pregnancy,  her 
taking  home  by 
Joseph,  3  mos' 
visit  of  M.=9 
mos."  Alford. 
"The  humble 
soul  Is  like  the 
violet,  which 
grows  low,  hangs 
the  head  down- 
wards, and 
hides  Itself  with 
its  own  leaves ; 
and  were  it  not 
that  the  fragrant 


296 


LUKE. 


Chap.  1.  59—66. 


ANTE  A.U.  5. 

smell  ot  his 
many  virtues 
discovered  him 
to  the  world,  he 
would  choose  to 
live  and  die  in 
secrecy." 


drciitticisioii 
of  John 


3;  Ge. 


a  Le.  xU. 
xvil.  12. 

h  Ge.    xxi.   3,  4: 
Lu.  ii.  21. 


dumbness  of 

Zacharias 

removed 

c  The  tablet  was 
a  thin  board  on 
wh.  some  soft 
material,  as  wax, 
was  spread. 
The  letters  were 
written  with  a 
stylus,  a  piece  of 
iron  pointed  at 
one  end,  and  at 
the  other  end 
broad  to  efface 
the  writing  and 
spread  the  wax. 
In  the  A.  -  S.  ver- 
sion It  Is  called 
a  wajoboard. 


the  people 
marvel 

d  "The  whole 
affair  breathed 
of  Divine  guid- 
ance. "    Bengel. 

To  "noise 
abroad,"  is  to 
report,  spread  a 
rumor,  pro- 
claim. "My 
ofiico  is  to  noise 
abroad  that  Har- 
ry Monmouth 
fell  under  the 
wrath  of  noble 
Hotsp  u  r's 
sword."  Shake- 
speare. 

"Education  will 
not  create  mind, 
but  will  elicit 
and  bring  It  out. 
It  will  do  more- 
it  will  refine,  cor- 
rect ,  enlarge, 
and  Invigorate 
It." 


flowers  into  life ;  and  love,  love  is  the  blessed,  the  consecrated  earth,  from  which  all 
germs  of  goodness  and  joy  spring  gloriously  forth.  .  .  Life  in  a  happy  family  is  a 
perpetual  development,  a  continual  spring  day."    Frederika  Bremer. 

59,  60.  eighth  day,  ace.  to  law.«  they,  the  friends  and  relatives,  called, 
more  exactly,  "  were  for  calling;"  usual  to  give  the  name  on  the  day  of  circumcis- 
ion.* name  .  .  father,  not  usual  am.  Jews  to  name  children  aft,  parents.  It 
is  clear  they  designed  to  honor  Z.  mother,  the  father  being  dumb.  John,  the 
name  he  had  prob.  communicated  in  writing. 

Name  this  child. — I.  When  ?  The  time  of  Divine  appointment  and  honored  as  an 
ancient  custom.  II.  By  whom  ?  The  father  first  appealed  to  as  the  head  of  the 
liouse.  III.  Perfect  agreement,  as  there  should  be,  between  husband  and  wife.  Eliza- 
beth gave  the  name  that  Zacharias  could  not  pronounce.  IV.  Strictly  speaking, 
God  named  the  child. 

Naming  of  children. — "Athenians  named  their  children  on  the  10th  day. 
Girls  named  by  Jews  when  weaned.  Roman  girls  8th,  boys  9th  day.  Jews  seldom 
named  them  after  their  parents  as  Christians  do.  Greeks  and  Romans  named  theirs 
after  ancestors.  Heathen  converts  baptized  had  their  names  changed.  '  Christen- 
ing '  at  baptism,  a  relic  of  Roman  superstitions.  Indenturing  our  children  to  God 
in  baptism,  a  Christian's  privilege.  The  Church  always  enjoyed  seals  of  the  Divine 
covenants.  Not  the  want  of,  but  the  contempt  of  ordinances,  destroys  souls."  Van 
Duren. 

61 — 64.  they,  naturally  surprised,  none  .  .  name,  fr.  0.  T.  genealo- 
gies it  seems  that  the  son  was  gen.  named  not  aft.  the  father,  but  some  other  rela- 
tive, and  they,  dissatisfied  with  so  strange  a  procedure,  father,  the  proper 
person  to  name  the  child,  writing  table,'  or  tablet,  marvelled,  not  knowing 
of  the  vision,  etc.,  and  also  at  the  coincidence  of  the  name  given  by  both  mother 
and  father.  opened,  the  obedience  of  faith  rewarded  and  the  promise 
{v.  20)  fulfilled,  praised  God,  for  recovery  of  speech :  but  esp.  for  the  greater 
mercy. 

WJiat  manner  of  child  loill  this  he  ? — "In  regard  to  this  question — I.  Parents 
may  ask  it.  Their  natural  afiection,  their  good  wishes.  II.  The  world  may  ask  it. 
Looks  for  the  fruit  of  religious  instruction  in  word  and  deed.  III.  The  Church  may 
ask  it.  Many  of  its  most  devoted  and  pious  members  engaged  in  the  child's  instruc- 
tion. Prays  that  they  may  not  labor  in  vain.  IV.  T/ie  teacher  may  ask  it.  What 
will  be  the  result  of  my  work  and  prayer  ?  Often  prompted  to  ask  it,  by  peculiar 
propensities,  etc.,  of  individuals  under  his  care. 

Naming  of  children. — It  was  likewise  not  customary  among  the  Arabs  to  give 
the  children  names  which  had  never  been  borne  by  any  person  in  the  family.  The 
same  custom  prevails  among  some  North  American  tribes.  Lafitau  says,  "Among 
the  Hurons  and  Iroquois  they  always  retain  in  every  family  a  certain  number  of 
names  of  the  ancestors  of  the  family,  both  of  men  and  women.  These  names  are 
quite  peculiar  to  them,  and  it  is  presumed  to  be  generally  known  that  they  belong 
to  such  or  such  a  family.  The  Jews  had,  in  the  same  manner,  certain  names  in 
every  family  which  they  took  care  to  preserve;  and  these  were  taken  only  from  the 
father's  family,  as  appears  from  what  passed,  according  to  the  Scripture,  at  naming 
John  the  Baptist." 

65,  66.  fear,''  awakened  by  these  mysterious  events.  The  birth  of  a  child  to 
tliese  aged  people;  the  name;  the  cure  of  the  dumbness  of  Z.,  etc.  sayings,  or 
things,  noised  abroad,  the  tidings  of  these  events  spread,  and  produced  a  great 
7ioise,  or  excitement,  heard,  not  only  believed,  but  regarded  these  events  as 
portents,  manner  .  .  be,  they  regarded  the  circumstances  of  his  birth  as 
proi)lietic  of  his  future  greatness,  hand  .  .  him,  to  guide  and  guard  him 
through  his  youth,  and  mould  him  for  future  service. 

The  question  at  the  cradle. — I.  One  proposition  is  certain.  The  consequence 
of  neglect  will  be  fatal  (Prov.  xxix.  15).  "This  is  true  corporeally,  mentally,  morally, 
spiritually.  II.  The  character  of  future  life  ordinarily  depends  more  on  the  influ- 
ence of  early  guidance  and  instruction  than  on  anything  beside.  Secure  their  afl'ec- 
tions. — Maintain  authority. — Keep  them  out  of  temptation. — Impart  saving  truths. — 
Furnish  good  examples. — Cherish  good  habits. — Be  earnest  in  prayer.  III.  The 
alternatives  suggested  by  the  question.  What  manner  of  child  ?  A  saint  or  a 
sinner — a  blessing  or  a  curse  ?    Preacher's  Portfolio. 


Chap.  i.  67—72. 


LUKE. 


297 


What  manner  of  child  ? — A  painter,  who  wanted  a  picture  of  Innocence,  drew 
the  likeness  of  a  child  at  prayer.  The  little  suppliant  was  kneeling  by  the  side  of 
his  mother,  who  regarded  him  with  tenderness.  The  palms  of  his  lifted  hands  were 
reverently  pressed  together;  his  rosy  cheek  spoke  of  health,  and  his  mild  blue  eye 
was  upturned  with  an  expression  of  devotion  and  peace.  The  portrait  of  young 
Rupert  was  highly  prized  by  the  painter,  for  he  had  bestowed  on  it  great  pains ;  hie 
hung  it  up  in  his  study,  and  called  it  Innocence.  Years  rolled  on,  and  the  painter 
became  an  aged  man;  but  the  picture  of  Innocence  still  adorned  his  study  walls. 
Often  had  he  thought  of  painting  a  contrast  to  his  favorite  portrait ;  but  opportunity 
had  not  served.  He  had  sought  for  a  striking  model  of  guilt;  but  he  had  failed  to 
find  one.  At  last  he  effected  his  purpose  by  paying  a  visit  to  a  neighboring  jail. 
On  the  damp  floor  of  his  dungeon  lay  a  wretched  culprit,  named  Randal,  heavily 
ironed.  Vice  was  visible  in  his  face;  guilt  was  branded,  as  with  a  hot  iron,  on  his 
brow,  and  horrid  imprecations  burst  from  his  blaspheming  tongue.  The  painter 
executed  his  task  to  the  life.  The  portraits  of  young  Rupert  and  old  Randal  were 
hung  side  by  side  in  his  study, — the  one  representing  Innocence,  the  other  Guilt. 
But  who  was  young  Rupert  that  kneeled  by  the  side  of  his  mother  in  deep  devotion  ? 
And  who  was  old  Randal,  that  lay  manacled  on  the  dungeon-floor,  cursing  and 
blaspheming  ?  Alas  !  the  two  were  one  !  Young  Rupert  and  old  Randal  were  the 
same. 

67 — 69.  prophesied,  preached,  taught,  as  well  as  foretold.  This  is  a  pro- 
phecy ab.  Christ  and  John,  visited,  for  ab.  400  years  they  seemed  to  have  been 
abandoned  and  forgotten,  redeemed,  lit.,  wrought  out  redemption.  He  might 
have  visited  to  punish,  liorn,"  fig.,  strength,  power.  The  strength  there  is  in 
Christ  to  save,  is  exalted,  i.e.,  lifted  up  and  applied.* 

The  song  of  Zacharias. — He  blesses  God  for  the  advent  of  the  Messiah — I.  As 
an  accomplishment  of  prophecy.  II.  As  a  means  of  spiritual  blessing.  By  this  ad- 
vent we  obtain — 1.  Deliverance  from  our  spiritual  enemies;  2.  Liberty  to  serve  our 
God.  Application — 1.  Let  us  bless  God  for  this  event;  2.  Let  us  seek  to  participate 
the  blessings  accruing  from  it.     Simeon. 

'*  The  horn  of  my  salvation."— E.0TQ3  are  the  well-known  emblems  of  strength 
and  power,  both  in  the  sacred  and  profane  writers ;  by  a  metaphor  taken  from  horned 
animals,  which  are  frequently  made  subjects  of  comparison  by  poetical  writers,  and 
the  strength  of  which,  whether  for  oflence  or  defence,  consists  principally  in  their 
horns.  Bruce  speaks  of  a  remarkable  headdress  worn  by  the  governors  of  provinces 
in  Abyssinia,  consisting  of  a  large  broad  fillet,  bound  upon  their  foreheads,  and  tied 
behind  their  heads,  and  having  in  the  middle  of  it  a  horn,  or  a  conical  piece  of  sil- 
ver, gilt,  about  four  inches  long.  It  is  called  kirn,  or  horn,  and  is  only  worn  on  re- 
views or  parades  after  victories.  He  supposes  this,  like  other  Abyssinian  usages,  to 
be  taken  from  the  Hebrews,  and  is  of  the  opinion  that  there  are  many  allusions  to 
the  practice  in  Scripture,  in  the  expressions,  "lifting  up  the  horn,"  "exalting  the 
horn,"  and  the  like.     B.  Mant. 

70 — 72.  inouth.  .  .  prophets,"  mouth  of  prophets,  organ  of  Divine 
voice,  since  .  .  began,  i.e.,  all  the  prophets.''  saved  .  .  enemies, 
spiritual  enemies.  Evil  spirits,  sin,  death,  perform,  accomplish,  covenant,* 
our  testament. 

Bivine faithfulness. — I.  Literal  and  strict  fulfilment  of  promise  and  purpose — 
"  as  He  spake,"  etc.  II.  His  spoken  word  never  forgotten — ^"  since  the  world  be- 
gan." Promise  spoken  in  Eden.  HI.  The  promise  emphatically  renewed,  and  con- 
firmed by  oath. 

Deliverance  at  hand. — ^When  an  English  garrison,  during  the  Indian  Mutiny,  was 
besieged  at  Lucknow,  and  was  almost  momentarily  expecting  the  fall  of  the  city,  a 
sick  woman  started  up  from  her  slumber,  crying,  "We're  saved!  Don't  you  hear 
the  music  ?  They're  coming  !  They're  coming  ! "  No  one  else  could  hear  that 
music;  yet,  in  a  few  hours,  a  relieving  force  arrived,  and  the  garrison  was  saved. 
This  prophecy  of  Zacharias  is  like  the  far-off"  music  of  the  coming  salvation.  Com- 
pare in  Motley's  "Dutch  Republic"  the  account  of  the  relief  of  Leyden.  The  state 
of  the  world  before  the  coming  of  Christ  may  be  compared  to  that  of  shipwrecked 
men  clinging  to  a  rock  in  the  midst  of  the  sea.  There  is  no  safety  for  them  where 
they  are,  and  no  safety  in  themselves.  "With  what  joyous  eyes  is  it  that  they  behold 
a  boat  coming  to  their  rescue  from  the  distant  land  !    Bib.  Bl. 


ANTE  A.D.  5. 

The  fashioning 
power  of  parents 
and  teachers  is 
very  great. 
God's  plan  may- 
be marred  in  our 
hands.  The  life 
of  John  Stuart 
Mill  proclaims 
the  wonderful 
power  that  a 
parent  can  wield 
over  the  plastic 
nature  of  the 
child,  and  how 
Instruction  and 
training  may 
shape  a  life. 
Great  men  owe 
much  to  pious 
parents  like 
Zacharias  and 
Elizabeth.  Bih. 
Jlltis. 


tlie  prophecy 
of  Zacharias 
concerning 
Jesus 

Kedeem,  to  huy 
back,  to  ransom. 
L.  redimo  —  re, 
back ;  and  emo, 
emptum,  to  buy. 

a  Ps.  cxii.  9; 
xcii.  10. 

6  Ac.  "v.  31;  c/.  2 
S.  xxli.  3;  Ps. 
xviii.  2;  cxxxii. 
17.  Horn  used 
fig.  in  propheti- 
cal lang.  for 
power,  kingdom, 
sovereign  {Da,. 
vil.  7,  8,  20,  21, 
24;  viii.  3.  5—9, 
20—22;  Zee.  i.  18 
—21;  Re.  xii.  3; 
xill.  1,  11;  xvii. 
3,  7,  12,  16) ;  the 
h.  being  the  emb. 
of  strength,  or 
attacking  force. 
To  exalt  the 
horn  of  anyone 
(Ps.  Ixxxix.  17) 
Is  to  increase 
his  dignity. 


cJe.  xxlll.  6,  6; 
Da.  ix.  24. 

d  Re.  xlx.  10;  Ge. 
xlix.  10;  De.xviii. 
15,  Is.  ix.  6,7; 
Jo.  1.  45. 

e  Le.  xxvl.  42 ;  Ps 
cv.  8—10;  Ez.  xvl- 
60. 


298 


Chap.  1.  73—80. 


ANTE  A.D.  5. 

oGe.  xxii.  16, 17. 
b  He.  Ti.  13,  14. 
cEo.  vi.  22. 
d  Ro.  viii.  15. 
eTit.  il.  11.  12;  1 
Pe.  i.  14,  15;  Ep. 
iv.  24. 

/  Ee.il.  10;  1  Pe. 
1.  5. 

g  ••  The  saint8' 
perseverance  is 
grounded  on  the 
covenant  of  God, 
and  His  perfect 
work,  and  not  on 
our  inherent  sta- 
bility."   Jacobus. 


the  prophecy 
of  Zacharias 
coucerning: 
John 

h  Ma.  xi.  9. 

I  Ma.  xi.  10. 

J  Is.   xl.  3;    Mai. 

iii.  1 ;  Lu.   ili.  i, 

5. 

A;  Ac.  V.  31. 

To  prepare  his 
ways,  viz.,  to 
make  ready  lor 
his  coming,  by 
teaching  the  peo- 
ple the  true  na- 
ture and  neces- 
sary conditions 
ol  the  salvation 
which  he  will 
bring.  How  in- 
dispensable 
such  a  prepara- 
tion was  appears 
from  the  fact  th. 
neither  Zachari- 
as  himself,  nor 
Mary,  nor  Eliza- 
beth, has  distinct- 
ly noticed,  in 
these  inspired 
utterances,  the 
subject  of  repen- 
tance, the  new 
heart,  the  spirit- 
ual transforma- 
tion, in  which 
the  blessings 
promised  by 
them  would  re- 
ally be  found. 
The  "  salvation  " 
of  which  they 
catch  a  glimpse. 
Is  national, 
mainly  external, 
and  its  condi- 
tions are  expres- 
sed in  terms  of 
Old  Testament 
prophecy.  Am. 
Com. 

I   Is.  xl.  1;  Zee. 

111.  8;  vl.  12. 

m  Is.  Ix.  3 ;  Mai . 

iv.  2. 

n  Is.  Ix.  2;  xlix. 

9. 


y^ — 75.  oath  .  .  Abraham,"  wh.  by  the  writer  of  Hebrews,^  is  shown 
to  have  included  the  whole  Gospel  provision — the  hope  set  before  us.  being,  etc., 
having  spiritual  emancipation,  serve  .  .  fear,<^  as  distinct  from  "  the  spirit 
of  bondage  again  to  fear."''  holiness,"  etc.,  characteristics  of  this  new  service. 
all     .     .     life,'''  secured  bj^  His  faithfulness." 

The  tree  of  liberty. — I.  Where  planted — Calvary.  II.  What  it  commemorates. 
Deliverance  from  enemies — as,  sin,  Satan,  death.  III.  The  fruit  it  produces.  Holy 
service:     1.  With  boldness ;  2.  With  holiness;  3.  With  perseverance. 

Immovdbleness  of  the  Divine  promises. — A  swallow  having  built  its  nest  upon 
the  tent  of  Charles  V. ,  the  Emperor  generously  commanded  that  the  tent  should  not 
be  taken  down  when  the  camp  removed,  but  should  remain  until  the  young  birds 
were  ready  to  fly.  Was  there  such  a  gentleness  in  the  heart  of  a  soldier  toward  a 
poor  bird  which  was  not  of  his  making,  and  shall  the  Lord  deal  hardly  with  His 
creatures  when  they  venture  to  put  their  trust  in  Him  ?  Be  assured  He  hath  a  great 
love  to  those  trembling  souls  that  fly  for  shelter  to  His  royal  courts.  He  that 
buildeth  his  nest  upon  a  Divine  promise  shall  find  it  abide  and  remain  until  he  shall 
fly  away  to  the  land  where  promises  are  lost  in  fulfilments.     Spiirgeon. 


little  child" — John,     called     .     .     prophet,* 

go    .     .    face,*   as  advance-courier,  forerunner. 


76,  77.     child,  rather, 
herald,  proclaimer,  preacher,     _ 

prepare  .  .  ways,-'  by  calling  men  to  repentance  he  "paved  the  way  "  for  the 
higher  teachings  of  Christ  (see  note  on  Ma.  iii.  3).  knowledge,  it  was  by  difl'us- 
ing  a  right  knowledge  of  sin,  etc.,  that  the  way  for  Christ  in  men's  hearts  was  pre- 
pared by  Jo.  salvation  .  .  sins,*  true  salvation  a  deliverance  fr.  the  do- 
minion and  consequences  of  sin. 

John  the  Baptist. — There  are  several  things  pertaining  to  this  eminent  individ- 
ual, worthy  of  special  notice,  such  as  the  following: — I.  His  personal  qualities.  II. 
His  arousing  and  successful  ministry.  III.  His  being  the  subject  of  ancient  proph- 
ecy. IV.  Above  all,  he  was  the  immediate  harbinger  of  Messiah.  His  special  work 
was  to  "prepare  the  way  of  the  Lord,"  and  announce,  not  only  the  approach,  but 
actually  introduce  the  consolation  of  Israel. 

Preparing  for  CJirist. — With  marked  efi"ect  Mr.  Moody  narrated  the  following  in- 
cident, communicated  to  him  by  Pastor  Monod:  A  friend  of  mine  in  Paris  said  that 
when  Prussia  was  at  war  with  France,  they  went  out  one  night  after  darkness  had 
come  to  bring  in  the  wounded  men.  They  were  afraid  to  take  out  lights  for  fear  of 
getting  a  bullet  from  the  enemy.  When  they  thought  they  had  gotten  all  the 
wounded,  and  were  ready  to  retire  into  the  city,  a  man  got  on  the  top  of  a  high  spot 
of  ground  and  cried  in  a  loud  voice,  asking  if  there  were  any  who  wished  to  be  taken 
into  Paris,  and  telling  them  the  ambulance  was  ready  to  go.  Before  he  spoke  it  was 
silent;  not  a  voice  was  heard.  But  the  moment  he  had  ceased  speaking,  and  the 
men  knew  that  there  was  help,  there  was  a  cry  all  over  the  field.  I  come  to-day  to 
tell  you  that  there  is  One  willing  to  save,  that  there  is  help.  Let  a  cry  go  up: 
"  Shepherd,  save  me  from  death  and  hell."     This  is  the  gospel. 

78 — 80.  tender  mercy,  "bowels of  the  mercy."  dayspring,'  sunrising,  or 
branch,  lit.,  a  rising,  hence  that  wh.  springs  up,  as  light,  visited,™  looked  out 
upon  us.  light,"  of  truth,  holiness,  joy,  hope,  darkness,  of  error,  fear,  sin. 
guide,  the  light  is  for  direction,  as  well  as  for  reviving  and  revealing,  grew,  in 
stature  and  strength  up  to  manhood,  waxed,  increased,  spirit,  mind,  purpose, 
understanding  of  his  mission,  deserts,  wild  districts  nr.  his  home,  day  .  . 
showing,  time  of  his  public  appearing,  and  showing  or  manifesting  of  Christ  to 
his  countrymen. 

The  incarnation  of  C7irist.—I.  Our  Saviour's  incarnation.  His  worth  is  set  forth 
under  the  idea  of  the  rising  sun,  etc. — 1.  He  admirably  answers  to  these  descriptions 
— (1)  in  himself,  (2)  in  the  effects  produced  by  Him;  2.  He  hath  visited  our  benighted 
world.  H.  The  causes  of  our  Saviour's  incarnation — 1.  The  final  cause  of  it  was  the 
salvation  of  man;  2.  The  initial  or  moving  cause  was  "the  mercy  of  God." 

Waiting  for  the  dayspring. — Many  a  hoary  seer  longed  for  the  dayspring,  but 
saw  it  not.  A  sweet  Welsh  evangelist  has  a  very  striking  illustration  on  this  point. 
About  Christmas  time,  John,  the  elder  brother,  is  expected  home  from  London  by 
the  midnight  train.  All  the  younger  children  are  in  ecstasy,  and  they  all  wish  to  stay 
up  until  his  arrival.  "  Pray,  father,  let  us  stay  up  to  wait  John  home,"  is  the  uni- 
versal petition.    But  the  reply  is,  "No,  my  dear  ones,  it  will  be  too  long  for  you  to 


Chap.  ii.  1—7. 


299 


wait;  you  must  go  to  rest;  you  shall  see  John  la  the  morniug — not  sooner."  Friends, 
the  ancient  prophets  expected  a  Saviour — their  Elder  Brother  Jesus.  How  delighted 
they  would  be  to  see  Him  in  the  flesh ;  but  they  were  compelled  to  enter  the  cold  bed 
of  the  grave  before  His  arrival.  David  cried,  "Father,  let  me  see  the  Horn  of  Sal- 
vation of  which  I  sang  so  well."  "No,  My  child,  you  must  retire."  Job  implored, 
"Father,  let  me  see  my  living  Redeemer."  "No,  My  child,  you  must  retire;  but 
you  shall  see  him  after  you  awake  on  the  resurrection  morning."  Malachi  cried, 
"Father,  I  am  about  the  last  of  them  all;  do  let  me  see  the  Sun  of  Righteousness  of 
which  I  sang  so  sweetly."  "No,  My  child,  you  must  retire  to  rest ;  it  will  be  too  long 
for  you  to  wait."  And  they  silently  retired  into  their  cold  graves  to  rest.  But  at  last, 
hoary-headed  Simeon  advanced,  and  earnestly  implored,  "Oh  !  my  Father,  the  train 
is  nearly  in,  according  to  my  brother  Daniel's  table ;  do  let  me  stay  up  to  see  the 
Consolation  of  Israel."  "Yes,  My  child,  thy  request  is  granted,"  said  the  Father, 
and  the  old  saint  was  allowed  to  see  the  daybreak,  and  so  delighted  was  he  with  its 
splendor  that  he  prayed  for  death — (what  a  strong  saint !) — "  Lord,  now  lettest  Thou 
Thy  servant  depart  in  peace,  for  mine  eyes  have  seen  Thy  salvation."    Bib.  Blus. 

CHAPTER   THE  SECOND. 

1—3.    there    .    .    out,  was  published,    decree,  law.    Caesar  Augustus, 

grand-nephew  of  Julius  Csesar,  Emperor  of  Rome,  all  .  .  world,  lit.,  all  the 
habitable  world.  The  proud  title  of  Rom.  Emp.,  which  was  assumed  to  include  the 
whole  world,  taxed,  -K.  V.,  "enrolled,"  i.  e.,  registered  in  a  census.  This  census, 
including  the  enrolment  or  register  of  men,  lands,  property,  was  intended  to  be  the 
basis  for  calculating  the  revenue,  etc.  It  took  some  years  to  complete  this  census." 
taxing  .  .  made,*  B.  V.  This  was  the  first  enrolment  made  when  Quirinus, 
etc.  Cyreuius,  i-  e.,  Pub.  Sulpicius  Quirinus.  governor,  pro-consul,  who  re- 
sided at  Antioch.  Syria,  including  Phoenicia  and  Judaea,  all  went,  "every 
Rom.  subject  was  liable  to  a  capitation  tax;  males  aft.  fourteen;  females  aft.  twelve." 
own  city,  city  of  his  ancestors. 

The  earthly  decree  and  the  heavenly  overruling. — I.  The  decree  of  Caesar:  1. 
Embraced  the  whole  empire ;  2.  Not  even  lowly  Nazareth  and  a  poor  carpenter  ex- 
cepted; 3.  Obedience  enforced.  II.  The  providence  of  the  King  of  kings:  1.  Ful- 
filling the  sacred  writings ;  2.  Hence  arranging  time  and  events. 

God  overrides. — Augustus,  while  sending  forth  his  edicts  to  the  utmost  limits  of 
the  East,  little  knew  that  on  his  part  he  was  obeying  the  decrees  of  the  King  of 
kings.  God  had  foretold  that  the  Saviour  should  be  born  in  Bethlehem.  In  order 
that  this  might  be  accomplished  He  made  use  of  Augustus,  and  through  this  prince 
the  order  was  given  for  the  census  of  the  whole  people.  At  the  sight  of  those  wars 
and  revolutions  that  upset  the  world  you  feel  inclined  to  imagine  that  God  no  longer 
governs  the  world  or  those  in  it.  You  are  mistaken,  God  permits  that  these  awful 
catastrophes  should  take  place,  just  for  the  salvation  and  perfection  of  this  or  that 
person  whom  the  world  knows  not.     Be  Boylesve. 

4 — 5.  city  .  .  David,  where  David's  ancestors  lived;"  where  David  was 
born;**  and  the  predicted  birth-place  of  the  Messiah. «  Bethlelieni  {see  notes  on 
Ma.  ii.  1),  "house  of  bread,"  now  called  Beit  Lnhm,  "house  of  flesh."  Distance  fr. 
N.  to  B.  ab.  70  m. 

The  lowly  birth  of  the  Saviour  of  the  world. — I.  Surprising  when  we  consider 
who  He  is  that  comes.  II.  Explicable,  when  we  ask  why  He  comes.  HI.  Joy- 
producing,  when  we  see  from  whom  He  comes.  Mary  and  Joseph^s  journey  to 
Jerusalem. — A  type  of  the  believer's  pilgrimage.  I.  Dark  at  its  beginning.  II. 
Difficult  in  its  progress.  III.  Glorious  in  its  end.  The  city  of  David,  the  least  of 
all  the  cities  of  Judah ;  and  most  remarkable  of  all  cities  of  earth. 

"  By-and-by  young  people  must  help  to  pay  the  taxes.  Let  them  remember, 
then,  that  those  collected  by  the  tax-gatherer  are  light  compared  with  others  which 
people  bring  on  themselves.  We  are  taxed  twice  as  much  by  our  idleness,  three 
times  as  much  by  our  pride,  and  four  times  as  much  by  our  folly,  as  we  pay  to  the 
tax-gatherer."     Franklin. 


ANTE  A.D.  5. 

This  way  of 
peace  was  in  the 
Old  Testament 
the  way  of  wis- 
dom,or  the  pious 
conformity  of  all 
one's  spirit  and 
conduct  to  the 
requirements  of 
Jehovah  (Pro  v. 
iii.  13, 17) :  in  the 
New  Testament 
it  will  be  found 
in  wearing  the 
yoke  of  Jesus. 
Am.  Com. 


the  census  of 
the  Roman 
Empire 

Octavianus  be- 
came sole  mas- 
ter of  the  state 
B.C.  30,  accepted 
the  title  of  Au- 
gustus B.  0.  27. 
The  month  Au- 
gust derives  its 
name  fr.  his  cor- 
rected calendar. 

a  From  Suetonius, 
Aug.  xxviii.  101; 
IHo  liii.  30;  Ivi. 
33 ;  Tacitus  Ann. 
i.  11;  we  learn 
that  Augustus 
drew  up  a  ration- 
arium  of  the 
whole  empire, 
wh.  took  many 
years  to  com- 
plete. "His  plan 
was  to  introduce 
an  equal  form  of 
taxat'n  through- 
out the  empire." 
Olshausen. 

b  Ac.  V.  37. 

Joseph  and 
Mary  go  to 
Bethlehem 

c  Ru.  1.  1—19. 

d  1  a.  xvl.  1,  18; 
xvii.  12,  58. 

e  Mic.  V.  2. 


the  birth  of 
Jesns 

There  is  a  rea- 
sonable cert'inty 
that  our  Lord 
was  born  B.C.  i 
[or  late  in  B.C.  5] 
of  our  era,  and  It 


6,  7.  first-born,  does  not  necessarily  imply  that  she  was  again  a  mother.  He  was 'born  (ac- 
manger,  they  were  in  a  stall  where  the  cattle  lodged,  as  dis.  fr.  the  inn  proper,  cording  to  the 
which  was  crowded,  the  inn,  in  so  small  a  place  as  B.  there  would  prob.  be  but  di'tf^'^^^f*  th*' 
one  caravanserai,  though  in  that  one  inn  there  might  be  many  mangers.  |  christian"     (S.) 


300 


Chap.  ii.  8,  9. 


ANTE  A.D.  5. 


In  winter.  There 
is  nothing  to 
guide  U8  as  to 
the  actual  day  of 
His  birth.  It  was 
unknown  to  the 
ancient  Chris- 
tians (Clem. Ales. 
Strom,  i.  21).  Some 
thought  that  it 
took  place  on 
May  20  or  April 
20.  There  Is  no 
trace  of  the  date 
Dec.  25  earlier 
than  the  fourth 
century,  but  it  is 
accepted  by  Ath- 
anasius,  Jerome, 
Ambrose,  &c. 
Farrar. 

This  decisive 
world  -  historical 
birthday  tk.  pi. 
in  a  small  inn  of 
a  small  village 
of  a  small  prov- 
ince of  a  small 
nation.  It  was 
the  greatest  of 
events  on  the 
smallest  of 
scales. 

"  His  attendants 
were  the  rude 
cattle,  less  rude 
only  than  we,  the 
ox  and  ass,  em- 
blems of  our  un- 
tamed,rebellious 
nature,  yet  own- 
ing, more  than 
we,  '  their  mas- 
ter's crib.'  "  Dr. 
Pusey. 

"  Why  did  our 
Lord  choose  a 
stable?  Evident- 
ly that  He  might 
reprove  the  glory 
of  the  world,  and 
condemn  the 
vanities  of  this 
present  life.  His 
very  infant  body 
has  its  speech." 
Bernard. 

an  ang^el 
appears  to 
the  shep- 
herds 

The  Good  Shep- 
herd that  glveth 
His  life  for  His 
sheep,  wd.  first 
be  manifested  to 
those  good  shep- 
herds  that 
watched  over 
their  sheep. 
Surely  these 
shepherds  had 
heavenly  medi- 
tations in  their 
minds,  and  were 
most  religiously 
prepared,  when 
His  ambassador 
of  heaven  did  ap- 
proach  unto 
tbem. 


No  7-oom  in  the  17171. — "  1.  Contrast  the  helplessness  and  the  indigence  of  the 
new-born  infant  with  the  movements  of  the  Roman  Empire,  overruled  by  Divine 
Providence  so  as  to  certify  that  birth.  II.  Compare  the  scanty  provisions  for  per- 
sonal comfort  with  the  adoration  and  oflferings  of  the  Eastern  Magi.  III.  The  lowly 
scene  in  the  stable  and  the  magnificent  exhibition  in  the  celestial  regions.  IV. 
The  departing  sceptre  of  David,  and  the  appearance  of  the  kingdom  that  cannot  be 
moved.  V.  The  predictions  of  the  prophets  and  the  obscurity  of  the  parents.  J. 
Hunt  67-. 

The  lowliTiess  and  greatness  of  Jesus. — "  His  birth  was  mean  on  earth  below; 
but  it  was  celebrated  with  hallelujahs  by  the  heavenly  host  in  the  air  above.  He 
had  a  poor  lodging;  but  a  star  lighted  visitants  to  it  from  distant  countries.  Never 
prince  had  such  visitants  so  conducted.  He  had  not  the  magnificent  equipage  that 
other  kings  have ;  but  He  was  attended  with  multitudes  of  patients,  seeking  and 
obtaining  healing  of  soul  and  body:  that  was  more  true  greatness  than  if  He  had 
been  attended  with  crowds  of  princes.  He  made  the  dumb  that  attended  Him  sing 
His  praises,  and  the  lame  to  leap  for  joy,  the  deaf  to  hear  His  wonders,  and  the 
blind  to  see  His  glory.  He  had  no  guard  of  soldiers,  nor  magnificent  retinue  of 
servants ;  but,  as  the  centurion  that  had  both  acknowledged,  health  and  sickness, 
life  and  death,  took  orders  from  Him.  Even  the  winds  and  storms,  which  no 
earthly  power  can  control,  obeyed  Him;  and  death  and  the  grave  durst 
not  refuse  to  deliver  up  their  prey  when  He  demanded  it.  Maclauri7i. 
Room  in  the  soul  for  Ch7-ist. — As  the  palace,  and  the  forum,  and  the  inn,  have 
no  room  for  Christ,  and  as  the  places  of  public  resort  have  none,  have  you  room  for 
Christ?  "Well,"  says  one,  "I  have  room  for  Him,  but  I  am  not  worthy  that  He 
should  come  to  me."  Ah!  I  did  not  ask  about  worthiness;  have  you  room  for 
Him  ?  "  Oh,"  says  one,  "  I  have  an  empty  void  the  world  can  never  fill !  "  Ah  !  I  see 
you  have  room  for  Him.  "  Oh  !  but  I  have  been  such  a  sinner;  I  feel  as  if  my  heart 
had  been  a  den  of  beasts  and  devils  ! "  Well,  the  manger  had  been  a  place  where 
beasts  had  fed.  Have  you  room  for  Him  ?  Never  mind  what  the  past  has  been. 
He  can  forget  and  forgive.  My  Master  wants  room  !  Room  for  Him  !  Room  for 
Him  !  I,  His  herald,  cry  aloud,  room  for  the  Saviour  !  Room  !  Here  is  my  royal 
Master — have  you  room  for  Him  ?  He  is  the  Son  of  God  made  flesh — have  you  room 
for  Him  ?  Here  is  He  who  can  forgive  all  sin — have  you  room  for  Him  ?  Here  is 
He  who  can  take  you  up  out  of  the  horrible  pit  and  out  of  the  miry  claj' — have  you 
room  for  Him  ?  Here  is  He  who,  when  He  cometh  in,  will  never  go  out  again,  but 
abide  with  you  for  ever  to  make  your  heart  a  heaven  of  joy  and  bliss  for  you — have 
you  room  for  Him  ?  'Tis  all  I  ask.  Your  emptiness,  your  nothingness,  your  want 
of  feeling,  your  want  of  goodness,  your  want  of  grace — all  these  will  be  but  room 
for  Him.  Have  you  room  for  him  ?  Oh  !  Spirit  of  God,  lead  many  to  say.  "  Yes, 
my  heart  is  ready."    Ah  !  then  He  will  come  and  dwell  with  you.     C.  II.  Bpurgeon. 

8,  9.  shepherds  .  .  mgHt,  This  does  not  prove,  as  some  have  supposed, 
that  the  Nativity  took  place  in  spring,  for  in  some  pastures  of  Palestine  the  shep- 
herds to  this  day  bivouac  with  their  flocks  in  winter,  came  .  .  them,  sud- 
denly appeared,     sore  afraid,  exceedingly  afraid. 

The  glory  of  the  Lo7-d. — The  glory  of  the  Lord  which  shone  round  about  these 
shepherd^  was  doubtless  that  same  miraculous  eflulgence  in  which  Deity  had  been 
wont  in  the  earlier  ages  to  enshrine  Himself,  and  which  the  rabbins  called  the  She- 
chinah.  Diversified  as  well  as  extraordinary  were  the  appearances  of  that  Shechiuah 
in  ancient  daj^s.  It  had  gleamed  as  a  flaming  sword,  turning  every  way,  to  keep 
the  way  of  the  tree  of  life ;  it  had  flickered  as  a  lambent  flame  in  the  brier-bush  of 
Horeb ;  it  had  hung  as  a  stupendous  canopy  over  the  mountain  of  the  law ;  it  had 
hovered  as  a  glittering  cloud  about  the  cherubim  overshadowing  the  mercy-seat;  it 
had  marshalled  the  hosts  of  Israel  for  forty  years,  towering  like  a  pillar  of  cloud  by 
day  and  like  a  pillar  of  fire  by  night;  it  had  filled  the  temple  of  Solomon,  flooding 
it  with  a  brightness  so  intense  that  the  priests  could  not  enter  to  minister;  it  was  to 
be  the  radiant  cloud  which  should  enfold  out  of  sight  the  ascending  Lord ;  it  will  be 
the  great  white  throne  on  which  that  ascended  Lord  will  descend  when  He  returns 
in  the  pomp  of  His  second  advent.  But  never  had  it  served  a  purpose  so  august  and 
blissful  as  on  this  most  memorable  of  nights  when,  after  centuries  of  eclipse,  it  sud- 
denly reappeared  and  shone  around  the  astonished  shepherds.  Well  might  the 
effulgent  cloud  now  return,  as  though  in  glad  homage  to  the  Incarnation ;  for  on  this 
night  is  born  He  who  is  to  be  His  own  Church's  true  pillar  of  fire-cloud,  to  mar- 
shal her  through  sea  and  wilderness  into  the  true  promised  land.    Boardman. 


Chap.  ii.  lo — 16. 


301 


lo — 12.  for,  a  good  reason  for  dismissing  fear.  I  .  .  you,"  shepherds; 
and,  through  the  office  they  typified,  to  all  other  people,  good  tidings,  even 
tidings  of  the  Good  Shepherd — "The  Shepherd  and  Bp.  of  our  souls."  "That  gt. 
Shep.  of  the  sheep.  "  unto  you,  "  we  have  this  Saviour  as  a  parent  has  a  child. 
He  is  ours.  Christ  is  born  to  us  as  well  as  to  Mary."  Saviour,*  Jesus=Saviour. 
Christ,  the  anointed  one,  the  Messiah.  I^ord,  Jehovah,  sign,  not  an  infant  at 
Bethlehem ;  but  a  new-born  infant  in  a  manger. 

Joy  at  Christmastide. — Consider  why  the  proclamation  of  Christ's  birth  should 
be  an  occasion  of  joy. — I.  Because  Christ  came  to  make  atonement  for  the  world's 
guilt  and  sin.  II.  Because  it  is  the  coming  to  us  of  a  loving  and  joy-giving  friend. 
III.  Because  He  has  come  to  secure  to  us  a  home  above.     Dr.  Parker. 

Christmas  Bay  the  turning  point. — Dou  you  remember  that  Christmas  Day  is  the 
first  day  of  the  year  in  which  the  days  begin  to  lengthen  ?  On  the  2l3t,  the  22nd,  the 
23rd,  and  the  24th  of  December  they  are  substantially  at  a  standstill ;  but  on  the 
25th  of  December  the  hand  of  the  poetic  year  cuts  one  lock  from  the  head  of  dark- 
ness, and  hangs  it  like  a  star  on  the  forehead  of  day ;  and  to-day  is  a  minute  longer 
than  yesterday.  And  the  sun  will  not  go  back  now.  It  has  set  its  face  toward  the 
summer;  and  though  there  are  going  to  be  great  storms  in  January,  though  vast 
shrouds  of  snow  will  cover  the  ground,  yet  you  know  and  I  know  that  the  sun  has  gone 
to  its  farthest  limit,  and  has  begun  to  turn  back;  and  that  just  as  sure  as  nature  is 
constant  in  her  career,  that  sun  is  retracing  his  steps  with  summer  in  his  bosom, 
and  that  there  are  fruits,  and  there  are  flowers,  and  there  is  a  whole  realm  of  joy 
coming.  You  have  no  doubt  of  this  in  the  natural  world.  And  I  say  that  though 
the  days  of  the  world's  winter  are  not  over,  yet  I  believe  that  the  Sun  of  Righteousness 
has  gone  as  far  away  as  He  ever  will,  and  has  turned,  and  is  coming  back ;  and  that 
there  is  to  be  a  future  summer  of  joy  and  rejoicing  in  things  spiritual  as  well  as  in 
things  temporal.     Beecher. 

13,  14.  host,"  Gk.  army.  Announcing  peace,  praising,  not  even  the 
angels  ever  had  bef.  so  great  reason  to  praise  Him.  glory  .  .  highest,  the 
highest  praise  for  the  highest  subject,  to  the  highest  person,  in  the  highest  place. 
peace,  in  the  hearts  of  men;  bet.  men  and  God;  promoted  by  the  Prince  of  Peace. 

good  will,''  on  the  part  of  God,  who  in  Christ  was  reconciling  the  world  unto 
imself. 
The  incarnation. — I.  The  ultimate  end  of  Christ's  coming  was  the  glory  of  God. 
II.  The  blessed  effect  of  His  coming  was  peace  on  earth.  HI.  The  only  motive  of 
the  coming  was  good  will  to  men.  Glory  in  the  highest. — I.  The  glory  of  God 
was  manifested — 1.  The  glory  of  His  holiness;  2.  His  wisdom;  3.  His  goodness. 
II.  Peace  on  earth  was  perfected.  Peace  between — 1.  God  and  man;  2.  Man  and 
man;  3.  Man  and  his  conscience.     Wythe. 

The  angels'  song. — This  doxology  of  the  angels  has  sometimes  filled  the  thoughts 
of  dying  saints.  The  final  words  of  the  Rev.  Edward  Perronet,  author  of  the  hymn, 
"All  hail  the  power  of  Jesus'  name,"  were,  "Glory  to  God  in  the  height  of  His 
divinity  !  Glory  to  God  in  the  depth  of  His  humanity  !  Glory  to  God  in  His  all-suffi- 
ciency 1  and  into  His  hand  I  commend  my  spirit."  The  last  words,  too,  of  Rev.  Dr. 
Backus,  first  president  of  Hamilton  College,  were  "  Glory  to  God  in  the  highest,  and 

on  earth  peace,  good  will  toward  men."     The  angels  have  had  two  great  gala  days 

the  first  when  creation  was  finished,  the  next  when  Christ  was  born.  They  are  to 
have  a  third,  when  He  shall  come  again  in  the  clouds  of  heaven.  None  on  earth 
have  heard  the  angels  sing,  except  humble  shepherds  at  Bethlehem ;  none  will  hear 
them  sing  hereafter,  exceptthose  who  meekly  receive  the  testimony  concerning  Jesus, 
and  are  not  offended  at  His  being  born  in  a  stall,  or  that  all  heaven  should  be 
moved  exultingly  on  His  account.  Peace. — Toward  the  close  of  the  War  of  1812 
the  country  was  shrouded  in  deep  gloom ;  the  harbors  were  blockaded,  commerce 
destroyed,  produce  mouldering  in  the  warehouses,  the  currency  depreciated.  In 
February  a  ship  drew  near  to  New  York,  bringing  the  commissioners  from  Ghent, 
and  the  news  that  the  treaty  of  peace  was  signed.  Men  rushed  breathless  to  the  city, 
shouting,  Peace,  Peace!  From  house  to  house,  from  street  to  street,  amid  waving 
torches,  all  went  shouting,  "Peace,  peace!"  More  joyful  is  the  news  of  peace 
brought  from  God  by  the  angels.  We,  too,  should  not  keep  silence,  but  repeat  the 
news  of  peace  till  all  the  world  shall  hear. 

15,  16.  see  .  .  pass,  not  see  t/ it  has,  or  will,  come  to  pass.  They  did  not 
doubt.     I/Ord,  they  are  confident  as  to  the  source  of  this  knowledge,    haste 


ANTE  A.D.  5. 

a  Is.  Ix.  6. 

b  Word  Saviour, 
<Tii>rrip,  never 
used  by  Ma.  or 
Mk.,  and  only 
once  by  Jo  (iv.4'2); 
oft.  by  Paul  In 
later  epls.,  not  In 
his  earlier,  rive 
times  In  2  Pe. 
Wordsworth. 

•'  The  angels  ol 
heaven  bring  the 
glad  tidings— not 
to  the  scribes  and 
Pharisees  at  Je- 
rusalem— but  to 
shepherds  keep- 
ing their  flock  by 
night.  They  an- 
nounce to  them 
the  birth  of  the 
chief  shepherd — 
the  Good  Shep- 
herd— who  would 
lay  down  His  life 
for  His  sheep." 
Chrys.  Bede, 


song  of  the 

heavenly 

host 

cPs.  cill.  20.  21; 
1  Pe.  i.  12;  He.  i. 
6.  "The  homage 
of  the  angels  con- 
firmed the  faith 
of  the  s  h  e  p  - 
herds."    Jacobus. 

dis.  Ivil.  19. 
"If  we  would  do 
G-od's  will  on 
earth  as  the  an- 
gels do  in  heav- 
en,we  muatpraise 
Him  when  He  ex- 
alts others  above 
ourselves,  as  the 
heavenly  host 
praised  Him, 
whpn  human  na- 
ture was  exalted 
above  that  of 
angels,  by  Its 
union  with  the 
Divine  nature  in 
Christ."  Words- 
worth. 


the  shep- 
herds go  to 
Bethlehem 

"They  did  not 
reason  nor  de- 
bate  within 
themselves,  who 
should  keep  the 
wolf  from  the 
sheep  In  the 
meantime :  but 
they  did  as  they 
were  command- 
ed, and  commit- 


302 


Chap.  ii.  17— 84. 


ANTE  A.D.  5. 

ted  their  sheep 
unto  Him, 
whose  pleasure 
they  obeyed." 
Bishop  Hooper. 


"  Memory  13  the 
golden  thread 
linking  all  the 
mental  gifts  and 
excellences  to- 
gether. Memory, 
when  treated 
well,  is  like  an 
angel  even  with- 
in the  soul ;  but, 
treated  ill,  is  like 
a  black  weird 
shadow,  casting 
a  baneful  and 
remorseful  eye 
on  all  within  its 
reach."  £.  P. 
Hood. 

"  She  kept  them, 
because  she  pon- 
dered them." 
Manion. 

"They,  that  have 
learned  of  the 
Lord  Jesus  to  be 
lowly  and  hum- 
ble in  heart,  pro- 
fit more  by  med- 
itation and  pray- 
er, than  by  read- 
ing and  hear- 
ing."    Augustine.. 


circtitnclsloii 
of Jesu8 

a  Le.  xii.  3. 

h  Ma.  i.  21.  "The 
meaning  is, Thou 
Shalt  give  Him 
this  name,  and 
He  shall  enact 
what  His  name 
Samour  signifies, 
for  He,  by  Him- 
self, and  no  oth- 
er, shall  save  His 
people,  not  (as 
many  will  sup- 
pose) from  their 
temporal  enemies, 
the  Romans,  but 
from  their  deadly 
foes,  their  own 
sins." 


Jesus  Is 
presented  in 
the  temple 

cLe.  xli.  Iff. 


in  their  ardor,  and  depth  of  conviction;  leaving  their  flocks  to  the  care  of 
Providence,  found,  the  sign  wh.  had  been  described,  and  believing  what  was  sig- 
nified thereby. 

Citizens  of  two  worlds. — Evidently  these  shepherds  were  no  mean,  no  common 
men.  They  were  Hebrews,  possibly  of  the  royal  line ;  at  any  rate  they  were  Davids 
in  their  loftiness  of  thought,  of  hope  and  aspiration.  They  were  devout.  God-fearing 
men.  Like  their  father  Jacob,  they  too  were  citizens  of  two  worlds ;  they  could  lead 
their  flocks  into  green  pastures,  and  mend  the  fold;  or  they  could  turn  aside 
from  flock  and  fold  to  wrestle  with  God's  angels,  and  prevail.  Heaven's  revelations 
come  to  noble  minds,  as  the  loftiest  peaks  are  always  the  first  to  hail  the  dawn. 
Expos.  Bible. 

17 — 19.  known,  beginning  at  once  by  telling  Mary  and  others  who  were  pres- 
ent. This  would  tend  to  cheer  and  encourage  Mary,  and  increase  her  faith,  say- 
ing, and  who  the  speakers  were,  wondered,  at  the  coincidence  betw.  the  vision  on 
the  hills,  and  the  scene  in  the  manger.  Mary,  Joseph  is  not  named  here,  kept 
.  .  things,  memory,  pondered  .  .  neart,  comp.  this  with  other  things. 
"When  Mary  was  turned  fr.  the  crowded  inn,  it  may  be  that  her  faith  almost  failed  her 
as  she  lay  her  babe  in  the  manger,  little  thinking  that  very  circumstance  would  fur- 
nish a  sign  to  the  heaven-sent  shepherds.  Their  coming  and  words  would  make  her 
quite  content  with  her  child's  lowly  birth-place. 

A  mother^ s  musi7igs. — I.  The  subject  of  them:  1.  The  prodigies  attending  the 
birth  of  her  son ;  2.  The  impression  produced  on  the  minds  of  others ;  3.  What  had 
been  reported  by  the  shepherds.  II.  Her  indulgence  in  them.  How  natural ! — 1. 
She  kept  them,  treasuring  up  every  trivial  incident;  2.  Pondered  them— inquiringly, 
prayerfully,  gratefully. 

Many  ways  of  sei-ving  God. — "  Some  people  get  the  notion  into  their  heads  that 
the  only  way  in  which  they  can  live  for  God  is  by  becoming  ministers,  missionaries, 
or  Bible  women.  Alas  !  how  many  of  us  would  be  shut  out  from  any  opportunity  of 
magnifying  the  Most  High  if  this  were  the  case.  The  shepherds  went  back  to  the 
sheep-pens  glorifying  and  praising  God.  Beloved,  it  is  not  office,  it  is  earnestness: 
it  is  not  position,  it  is  grace  which  will  enable  us  to  glorify  God."  Spurgeon. — They 
made  known  abroad. — The  scene  they  had  witnessed  had  touched  their  hearts  with 
love  to  the  new-born  King,  and  the  sweet  songs  of  angels  to  which  they  had  listened, 
proclaiming  "peace  on  earth  and  goodwill  toward  men,"  had  fired  their  souls  with 
the  spirit  of  true  brotherhood.  Dr.  Tholuck  relates  how  that  one  who  had  been  a 
great  traveller  said  to  him  that  he  had  scarcely  ever  fallen  into  company  with  fellow- 
travellers  without  speaking  to  them  of  the  heavenly  journey.  Tholuck  almost  ques- 
tioned the  propriety  of  forcing  such  conversation.  "Ah,"  responded  his  friend,  "I 
endeavored  never  to  speak  till  I  was  certain  that  I  loved.  I  figured  to  myself  that 
we  are  all  brothers  one  of  another,  and  this  never  failed  to  soften  my  heart,  and 
when  there  was  love  in  mine  I  soon  found  a  bridge  into  that  of  the  stranger.  It  was 
as  though  the  breath  of  God  had  drawn  out  a  thread  from  the  one  and  had  fastened 
it  to  the  other."     Hillman. 

20,  21.  returned,  to  their  occupations;  and  to  their  friends,  heard,  prob. 
Mary,  finding  that  they  had  been  Divinely  guided,  and  did  not  come  of  mere  curi- 
osity, told  them  all  she  knew,  seen,  the  babe  in  the  manger,  told,  by  the  angels. 
accomplished,  i.e.,  the  eighth  day  had  come."  circumcising,  Gen.  xvii.  12. 
"Doubtless  the  rite  was  performed  by  Joseph."  Farrar.  Jesus,*  Saviour. 
angel,  Luke  i.  31. 

Jesits,  our  watchword. — "  'Jesus'  must  be  the  watchword — I.  For  the  Church 
and  home;  II.  For  joy  and  sorrow;  III.  For  life  and  death."     Gerok. 

Tlie  boundary  line. — Midway  down  the  Simplon  Pass  the  traveller  pauses  to  read 
upon  a  stone  the  single  word  "Italia."  At  this  point  he  passes  a  boundary  line,  and 
every  step  makes  plainer  how  great  has  been  the  change  from  Switzerland  to  Italy. 
The  air  becomes  warm  and  fragrant,  and  vines  line  the  wayside,  and  below,  embos- 
omed in  verdure,  Lake  Maggiore  expands  before  him.  As  that  traveller  rests  at 
evening-time,  he  recognizes  that  tlie  entrance  into  a  new  world  was  marked  by  the 
word  "Italia"  upon  the  stone  on  the  pass.  Humanity  has  crossed  a  boundary  line: 
up  to  Bethlehem,  bleak  and  cold— down  from  Bethlehem,  another  and  a  happier 
time.     JV.  Smythe. 

22, — 24.  days  .  .  purification,'^  for  40  dys.  aft.  birth  of  male  (female, 
80)  the  mother  was  to  keep  at  home,  as  one  defiled,  setting  forth  the  defilement  of  the 


Chap.  ii.  85—32. 


303 


race  by  sia  and  need  of  purification,  Jerusalem,  to  the  temple,  every  male 
.  .  holy,"  the  tribe  of  Levi  were  sanctified  to  the  Lord  in  lieu  of  the  firstborn,  and 
originally  all  the  firstborn  in  excess  of  the  number  of  the  Levites  had  to  be  redeemed 
with  five  shekels  of  the  sanctuary  (about  3^  dollars),  a  rule  afterwards  extended  to  all 
the  firstborn.  Cam.  B.  offer,  a  lamb  for  a  burnt  oflering;  and  a  pigeon  for  a  sin 
offering;  or  two  pigeons  if  tlie  parties  were  too  poor  to  bring  a  lamb,  a  pair,  etc., 
this  points  to  the  comp.  poverty  of  Jos.  and  M.  "The  oflering  required  for  the  re- 
demption of  their  Son  may  well  have  forbidden  the  expense  of  a  lamb  for  the  mother 
(Lev.  xii.  6)."    Bliss. 

Presentation  of  Christ  in  the  temple. — Consider — I.  The  purification  of  the 
mother :  1.  What  did  the  Lord  enjoin  in  relation  to  purification  after  child-birth  ?  2. 
What  sentiments  was  this  law  intended  to  convey  ?  3.  What  necessity  was  there 
for  the  mother  of  our  Lord  to  obey  this  law  ?  4.  What  is  this  law  to  us  ?  II.  The 
presentation  of  her  son:  1.  What  connection  the  law  had  with  Christ's  presentation 
in  the  Temple ;  2.  What  their  compliance  with  the  law  in  this  instance  may  teach  us. 
Simeon. 

25,  26.  Simeon*  {hearing,  or  one  xvho  obeys),  nothing  certainly  known  of  S. 
but  his  name.  Some  think  he  was  father  of  Gamaliel, « and  s.  of  Hillel.  just,  accor. 
to  law.  devout,  spiritually  minded,  waiting,  coming  of  Messiah  expected  at 
that  time.'*  consolation,  Christ  was  so  called.'  Holy  Ghost,  prophetic  im- 
pulse, revealed,  by  vision,  or  by  inward  illumination.  I^ord's  Christ,  the  Lord's 
anointed  one.     Jehovah's  promised  Messiah. 

Christ,  the  cotisolation  of  Israel. — Consider — I.  In  what  respects  Christ  is  the  con- 
solation of  Israel :  1.  In  reference  to  the  Jewish  church — (1)  He  came  to  give  them 
clearer  light ;  (2)  He  came  also  to  deliver  them  from  the  yoke  of  the  ceremonial  law ; 
(3)  He  came  moreover  to  establish  an  universal  empire;  2.  In  reference  to  the  Chris- 
tian Church,  n.  In  what  manner  we  are  "to  wait  for"  Him:  1.  In  a  firm  persua- 
sion of  His  all-sufficiency;  2.  In  an  assured  expectation  of  His  promised  advent. 

Readiness  for  God's  will. — "Some  years  ago,"  says  a  lady,  "I  made  the  ac- 
quaintance of  an  old  peasant  in  a  little  German  village,  where  I  for  some  time 
resided.  Ho  was  called  Gottlieb,  a  name  which  has  the  very  beautiful  signification, 
'  The  love  of  God.'  The  old  man  was  well  worthy  of  it,  for  if  ever  heart  was  filled 
with  love  to  God  and  to  all  God's  creatures  it  was  his.  Once  when  walking  I  came 
upon  him  as  he  was  stooping  to  pick  up  a  fallen  apple.  '  Don't  you  weary,  Gottlieb,' 
I  asked,  '  stooping  so  often,  and  then  lying  all  alone  by  the  roadside  ? '  '  No,  no, 
miss,'  he  answered,  smiling,  and  off"ering  me  a  handful  of  ripe  pears,  '  I  don't  weary; 
I'm  just  waiting — waiting.  I  think  I'm  about  ripe  now,  and  I  must  soon  fall  to  the 
ground;  and  then,  just  think,  the  Lord  will  pick  me  up  !  O  miss,  you  are  young 
yet,  and  perhaps  just  in  blossom;  turn  well  round  to  the  Sun  of  Righteousness,  that 
you  may  ripen  sweet  for  His  service.' "    New  Cyc.  of  Anec. 

37 — 32.  came  .  .  Spirit,  impelled  by  the  Spirit,  as  Christ  was  led  or 
driven  into  the  wilderness,  do  .  .  law,  pay  the  redemption  price.-''  now  .  . 
peace,  "now  Thou  dost  dismiss  Thy  servant  in  peace;"  the  statement  of  a  fact 
that  God  does  this;  not  a  prayer  that  He  will  do  this,  salvation,"  Simeon  saw, 
not  only  the  Saviour — the  procurer  of  salvation;  but,  with  a  prophet's  eye,  he  saw 
the  salvation  accomplished;  regards  this  infant  Jesus  as  the  pledge  of  an  accom- 
plished fact,  prepared,  made  ready  by  the  events  of  Providence,  and  the  revela- 
tions of  prophecy,  all  people,  no  Jewish  narrowness  here,  to  lighten  the 
Gentiles,  rather,  "for  revelation  to."  A  memorable  prophecy,  considering  that 
even  the  Apostles  found  it  hard  to  grasp  the  full  admission  of  the  Gentiles,  clearly 
as  it  had  been  indicated  in  older  prophecy,  as  in  Ps.  xcviii.  2,  3.  Ca7n.  B.  Is- 
rael, not  Moses,  David,  Solomon,  etc.,  but  Jesus  the  glory  of  the  Jewish  nation. 

Meaning  of  Simeon's  words. — These  words  of  good  old  Simeon  are  often  quoted 
as  if  they  were  a  prayer  for  his  release  from  earth,  or  at  least  an  expression  of  his 
willingness  to  depart.  But  the  verb  is  not  in  the  imperative  mood,  but  in  the  in- 
dicative; it  is  not  "let,"  but  "lettest."  It  had  been  "revealed"  to  this  aged  and 
devoted  servant  of  God  "that  he  should  not  see  death  before  he  had  seen  the  Lord's 
Christ "  (ver.  26).  This  was  an  intimation  that  his  death  would  occur  soon  after  that 
joyful  sight.  When  he  saw  the  infant  Jesus,  therefore,  and  was  assured,  in  some 
way  not  recorded,  that  he  was  the  Lord's  anointed,  he  understood  that  the  time  of 
his  departure  was  at  hand.  And  it  is  just  this  which  his  words  express:  "Now, 
Lord,  I  understood  that  Thou  wilt  let  me  depart  in  peace,  according  to  Thy  Word; 


ANTEA.D.  1. 

a  Ex.  xiii.  12; 
xxil.  29;  Nu.vlil. 
17. 

Any  poor  person 
might  substitute 
another  turtle 
dove  or  young 
pigeon  for  the 
lamb,  as  we  see 
that  Mary  did 
(Lu.  ii.24).  This 
was  distinctly 
called"the  poor's 
offering"  (Tal- 
mud), and  shows 
the  moderate  cir- 
cumstances of 
the  family.  A 
lamb  was  worth 
75  cents  (or  the 
wages  of  five  or- 
dinary days' 
work),  while  a 
turtle  dove  "S'as 
worth  about  8 
cents,  and  some- 
times was  as  low 
as  2  cents.  Eder- 
sheim. 


Simeon 

6  "The  Rabbis 
say,  'The  birth  of 
Jesus  of  Nazareth 
was  in  the  days 
of  R.  Simeon,  the 
son  of  Hillel.'" 
Rosenmuller. 

c  Ac.  V.  34. 

d  See  notes  onMa. 
il.  2#. 

e  Is.  xl.  1 ;  Ac. 
xxvlii.  20;  Is. 
xlix.  13;  lii.  9; 
Ixvl.  13. 


Simeon's 
benediction 

/  Nu.  xvill.  15, 16. 

g  Is.  111.  10:  Lu. 
iii.  6;'  Ac.  iv.  12. 

"Observe,  that 
the  illumination 
of  the  Gentiles  is 
mentioned  bef. 
the  glory  of  Is- 
rael ;  for  when 
the  fulness  of 
the  Gentiles 
shall  have  come 
in, then  all  Israel 
shall  be  saved." 
Bede,  quot.  in 
Wordsworth. 

Dr.  Judson  once 
said,  "  I  am  not 
tired  of  my  work, 
neither  am  I 
tired  of  the 
world ;  yet,  when 
Christ  calls  me, 
I  shall  go  with 
the  gladness  of 


304 


LUKE. 


Chap,  ii.  33—38. 


ANTE  A.D.  4. 


a  boy  bounding 
away  fr.  school. 
Death  will  never 
take  me  by  sur- 
prise: do  not  be 
afraid  ol  that ;  I 
feel  so  strong  in 
Christ." 


Slmeon*s 
prophecy 

a  Is.  viii.  U; 
Matt.  xxl.  44 ;  Ko. 
ix.  32,  33 ;  1  Co.  i. 
22—24;  Ho.  xiv. 
9;  1  Pe.  ii.  7.  8; 
2  Co.  ii.  16;  Ac. 
xxviii.  22. 
To  this  day 
Nvzrdni,  "Chris- 
tian," is— after 
"Jew" — the  most 
stinging  term 
of  reproach 
throughout  Pal- 
estine. Among 
Pagans  the 

Christians  were 
charged  with 
cannibalism,  in- 
cest, and  every 
conceivable  at- 
rocity, and  Sue- 
tonius, Pliny, 
Tacitus  have  no 
gentler  words  for 
Christianity 
than  "an  execra- 
ble, extravagant 
or  malefic  super- 
stition." Cam.  B. 

'•  We  can  tell  a 
man's  nature  by 
knowing  what 
he  thinks  of 
Christ." 

"  The  doctrine  of 
the  Cross  hath 
the  Cross  always 
following  it." 
Dr.  Sibbes. 


Anna  the 
prophetess 

6    2    K.  xvll.    6. 

c  Ac.xxvl.  7;  Mk. 
XV.  43;  Lu.  ii.  25; 
xxiv.  21;  1  Co.  i. 
7;  Tit.  il.  13;  He. 
Ix.  28. 

"Simeon  and  An- 
na, standing  nr. 
the  infant  Jesus, 
are  types  of  the 
Old  covenant  de- 


fer mine  eyes  have  seen  the  Saviour  whom  Thou  hast  anointed."  The  appointed  sign 
of  his  speedy  dismission  had  been  given,  and  he  regards  it  as  so  near,  that  he 
speaks  of  it  as  already  come,  using  the  present  tense  instead  of  the  fu- 
ture.    "  Thou  art  letting  me  go;  thou  art  dismissing  me  now,"    Bib.  K  &  Q. 

A  martyi''s  deat1i-son<j . — These  words  have  been  the  triumphant  death-song  of 
true  martyrs.  One  of  them,  in  the  fourteenth  century,  Maximilian  Hostialick,  told 
the  officer  on  the  scaffold  that  he  would  repeat  the  song  of  Simeon,  and  then  the  ex- 
ecutioner might  do  his  duty.  He  accordingly  lifted  up  his  voice:  "Lord,  now  lettest 
Thou  Thy  servant  depart  in  peace,  according  to  Thy  word;  for  mine  eyes  have  seen 
Thy  salvation ;  "  and  then  fell  the  blow  that  severed  his  head  from  the  body,  Thomp- 
son.— He  came  by  the  Spirit. — Ah,  little  do  we  imagine  how  many  of  the  blessed  co- 
incidences of  life  are  really  arranged  by  that  Holy  One  under  whose  administration 
we  are  living.  Little  did  Simeon,  although  looking  for  the  Consolation  of  Israel,  imag- 
ine that  he  would  see  the  Lord's  Christ  that  day  in  His  Temple.  Little  did  Joseph  and 
Mary  imagine  that  on  that  day  the  Divine  Babe  would  receive  such  reverential  salu- 
tation. Little  do  we  imagine  that  many  of  the  so-called  accidental  conjunctions  of 
life  are  really  the  gracious  arrangements  by  One  who,  hidden  behind  earth's  thrones 
and  nature's  laws,  is  administering  the  affairs  of  the  universe  in  the  interest  of  Christ 
and  Christ's  Church.  "When  will  the  world  and  the  Church  learn  that  Almighty  God 
is  Ruler  as  well  as  Maker  ?    Bib.  El. 

33 — 35.  Joseph,  the  undoubted  reading  is  "  His  father.''  marvelled, 
though  they  knew  much,  their  knowledge  increased;  and  every  additional  discovery 
increased  their  wonder.  First  the  shepherds,  who  were  taught  by  angels  !  now  a 
prophet  under  direct  teaching  of  the  Spirit !  is  Set,  literally,  "  lies.'''  The  metaphor 
is  taken  from  a  stone  which  may  either  become  "  a  stone  of  stumbling"  and  "  a  rock 
of  offence,"  or  "a  precious  corner-stone."  Cam.  B.  fall  .  .  rising,"  "  rather, 
for  the  falling  and  rising.  For  the  fall  of  many  Pharisees,  Herodians,  Sadducees, 
Nazarenes,  Gadarenes ;  and  for  the  rising — a  savor  of  life  unto  life — of  all  that  be- 
lieved on  Him."  Cam.  B.  sword,  etc.,  some  think  this  prophecy  to  have  chief  ref- 
erence to  the  sorrows  of  Mary  on  beholding  the  sufferings  of  Christ  at  the  crucifixion; 
others  to  her  own  future  death  by  martyrdom. 

Testimony  borne  to  Jesus  in  the  Temple. — "  It  shows  us — I.  What  views  we  should 
have  of  Christ:  1.  As  the  divinely-appointed  Saviour ;  2.  As  the  universal  Saviour. 
That  these  views  are  not  merely  of  a  speculative  nature,  will  be  evident,  while  we 
notice — II.  The  blessed  effects  of  them  upon  a  dying  hour:  1.  Divest  death  of  its 
terrors;  2.  Make  it  an  object  of  desire.  Learn — 1.  In  what  manner  we  should  ap- 
proach God's  temple  below;  2.  In  what  way  we  may  secure  admission  into  His  temple 
above."    Simeon. 

Power  in  the  word  Jesus. — "A  brave  cavalry  officer  was  dying  of  his  wounds.  He 
thought  himself  on  the  field,  at  the  head  of  his  gallant  men,  and  fancied  that  a  heavy- 
gun  was  just  in  front  of  them,  ready  to  be  fired.  His  distress  was  great.  At  length 
he  thought  the  gun  had  been  fired,  and  his  men,  badly  cut  up,  were  retreating. 
Here  I  interposed,  saying,  'There  is  no  gun  there:  you  are  safe  among  friends.' — 
'  Let  me  alone  ! '  he  sternly  replied.  '  I  must  recover  my  command,  and  renew  the 
attack.' — '  No,'  said  I,  '  let  us  not  talk  of  battle  scenes.  You  are  soon  to  die.  Let 
us  talk  of  Jesus.'  The  mention  of  that  name  seemed  to  exert  the  powerful  influence 
I  had  often  heard  ascribed  to  it.  His  agitation  ceased  at  once ;  his  delirium  passed 
away;  a  smile  lit  up  his  pallid  features.  After  a  moment's  silence,  he  said  in  a  low 
voice,  '  Jesus,  Jesus  !  It  is  He  who  said,  "  Come  unto  Me,  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest."  I  want  rest:  I  am  weary,'  Soon  after,  he 
entered  the  glorious  rest  of  heaven."    JI.  C.  Hovey. 

35 — 38.  Anna  (=  grace  or  prayer),  this  all  that  is  known  of  her.  A  brief, 
yet  precious  biog.  Phanuel  (=  vision  of  God).  Aser,  one  of  ten  tribes  wh.  did 
not  return.''  Genealogies  carefully  kept  by  Jews,  great  age,  some  make  eighty- 
four  years  her  entire  age ;  others,  taking  the  84  to  be  the  duration  of  her  widowhood 
only,  make  her  to  have  been  over  one  hundred  at  this  time,  night  and  day. 
"  night"  isputflrstbytheordinary  Hebrew  idiom  (as  in  the  Greek  word  vvxQjJM^po'^') 
which  arose  from  their  notion  that  "God  made  the  world  in  six  days  and  seven  nights." 
she  coming,  she  herself,  unaided.  A  strong,  hale,  vigorous  old  woman,  spake, 
as  taught  by  the  Spirit,  to  .  .  them,  etc.,  Simeon  and  others  who  were  pres- 
ent, and  who  represented  many  more."  "The  language  implies  that  there  were 
numbers  of  pious  expectants  in  the  city  and  Anna,  as  a  prophetess,  would  now  be 
able  to  assure  them  that  the  redemption  was  drawing  nigh."    Bliss. 


Chap.  ii.  39— 4a. 


305 


Anna,  the  happiest  loidow  of  Holy  Scripture. — A  pious  old  age,  cheered  with  the 
light  of  salvation.  The  first  female  testimouj'  to  Christ,  a  testimony :  I.  Excited 
by  longing  expectation.  II.  Based  on  personal  vision.  III.  Given  with  full  candor. 
IV.  Sealed  by  a  holy  walk.     V.  Crowned  by  a  happy  old  age.    Lange. 

Aged  Christians. — First  things  are  significant  things,  especially  at  the  opening 
of  a  new  dispensation.  When,  therefore,  we  find  in  the  gospel-story  that  the  first 
evangelists  were  old  people,  both  old  and  young  should  take  the  hint.  Old  Chris- 
tians must  never  tell  us  any  more  that  they  are  past  service.  God  has  no  such  word 
as  "superannuated  "  written  against  any  name  in  His  book.  The  young  Christian, 
joyful  with  a  soul  that  colors  all  things  with  the  freshness  and  glory  of  its  own  morn- 
ing, can  never  say  of  the  old  Christian,  "I  have  no  need  of  thee."  No  hand  can 
turn  back  the  shadow  on  the  dial  of  time ;  no  spell  can  change  the  gray  hair  into  its  first 
bright  abundant  beauty;  no  science  can  discover  the  fountain  of  youth  told  about  in 
Spanish  tales  of  old  romance;  but  the  grace  of  God  can  do  infinitely  more  than 
that.  It  can  keep  the  heart  fresh ;  it  can  make  the  soul  young  when  the  limbs  are 
old.     Stanford. 

39,  40.  when,  etc.  "Between  this  verse  and  the  last  come  the  events  nar- 
rated by  St.  Matthew  only — namely  the  Visit  of  the  Magi ;  the  Flight  into  Egypt ; 
and  the  massacre  of  the  Innocents.  It  is  difficult  to  believe  that  either  of  the  Evan- 
gelists had  seen  the  narrative  of  the  other,  because  the  prima  facie  inference  from 
either  singly  would  be  imperfectly  correct.  They  supplement  each  other,  because 
they  each  narrate  the  truth,  though  probably  neither  of  them  was  aware  of  all  that 
has  been  delivered  to  us.  Cam.  B.  grew,  as  other  children  grow,  only  in  a  child- 
hood of  stainless  and  sinless  purity,  "as  the  fiowers  of  roses  in  the  spring  of  the 
year,  and  as  lilies  by  the  waters."  Cam.B.  waxed  .  .  spirit,  mental  devel- 
opment, etc.  wisdom,  Divine  prescience,  etc.  grace  .  .  God,"  special 
favor  of  the  Divine  Being — His  heavenly  Father.  "Afterwards  He  became  known 
to  men." 

Tlie  growth  of  Jesus. — Grew  an  infant,  then  a  boy,  afterwards  a  man.  La- 
bored, suffered,  died  for  me  and  you.  I.  TJie  child's  strength.  Many  forms  of 
strength.  His  not  like  Samson's,  of  the  body;  strong  to  do  right,  to  learn,  to 
teach,  to  submit,  to  reprove  and  suffer;  strong  to  resist  temptation,  the  world,  flesh, 
devil;  strong  for  self-control.  II.  T7ie  child's  wealth.  Not  gold,  diamonds,  etc., 
hnt  icisdom.  How  He  got  it;  He  gathered  it.  Where?  ^j'We?,  doctors,  spirit,  etc. 
III.  The  chikVs  beauty.  Not  simply  of  face ;  but  grace  of  God,  beauty  within, 
beauty  of  holiness,  of  obedience,  of  humility,  of  love.  1.  God  thought  Him  beauti- 
ful, "  in  His  Father's  likeness;"  2.  Angels  thought  Him  beautiful,  "  they  wondered 
and  adored;"  3.  Some  men  thought  Him  beautiful,  the  leper,  demoniac,  blind;  4. 
Bo  you  think  Him  beautiful,  or  is  there  "no  beauty,"  etc.  ?  If  you  do,  and  you 
love  Him,  He  will  give  you  strength,  and  wealth  ("  filled  with  all  the  fulness,"  etc.) 
and  beauty  ("  no  spot  or  blemish,"  etc.).     What  think  ye  of  Christ  ?     Hive. 

Jerome's  love  for  the  child  Jesus. — There  lived,  fifteen  hundred  years  ago,  a 
saint  whose  name  was  Jerome,  and  he  loved  so  much  the  thought  of  the  Child  Christ, 
that  he  left  Rome,  and  went  and  lived  for  thirty  long  years  in  a  cave  at  Bethlehem, 
close  by  the  cavern-stable  in  which  Christ  was  born.  And  when  men  wished  to  in- 
vite him  by  earthly  honors  to  work  elsewhere,  he  said,  "  Take  me  not  away  from  the 
cradle  where  my  Lord  was  laid.  Nowhere  can  I  be  happier  than  there.  There  do  I 
often  talk  with  the  Child  Jesus,  and  say  to  Him,  '  Ah,  Lord  !  how  can  I  repay 
Thee  ? '  And  the  Child  answers,  '  I  need  nothing.  Only  sing  thou  "Glory  to  God, 
and  peace  on  earth.'"  And  when  I  say,  'Nay!  but  I  must  yield  Thee  something ' ; 
the  Holy  Child  replies,  '  Thy  silver  and  gold  I  need  not.  Give  them  to  the  poor. 
Give  me  only  thy  sins  to  be  forgiven.'  And  then  do  I  begin  to  weep  and  say,  '  Oh, 
Thou  blessed  Child  Jesus,  take  what  is  mine,  and  give  me  what  is  Thine  ! ' "  Now 
in  this  way,  by  the  eye  of  faith,  you  may  all  see  the  Child  Jesus,  and  unseen,  yet 
ever  near,  you  may  feel  His  presence,  and  He  may  sit  by  your  side  at  school,  and 
be  with  you  all  day  to  keep  you  from  harm,  and  to  drive  away  bad  thoughts  and 
naughty  tempers,  and  send  His  angels  to  watch  over  you  when  you  sleep.     Bib.  HI. 

41,  4a.  every  year,  lit.,  year  by  year,  feast  .  .  passo.,  ace.  to  the 
law.''  "This  was  required  of  every  male  Jew  above  twelve  years  of  age."  Bliss. 
twelve  .  .  old,  at  which  age  a  boy  was  called  "a  son  of  the  laio."  Jewish 
children  were  catechumens  at  this  age,  and  beg.  to  practise  fasting.  At  this  age, 
the  Jewish  boy  began  to  assume  a  position  in  the  community  which  he  did  not  oc- 


ANTE    A.D.  4. 

caying  in  the 
presence  of  the 
new,  which  shall 
never  grow  old." 
Riddle. 

"Blessed  are 
they  who  can 
sing  in  their  old 
age,  and  turn  all 
their  own  experi- 
ence into  com- 
fort for  those 
who  mourn." 
Parker. 


Joseph  and 
Mary  return 
to  Nasfareth 

"All  the  Gospels 
were  written  by 
one  and  the  same 
Spirit,  and  from 
one  Gospel." 
Wordsworth. 

a  Ps.  xlv.  2;  Is. 
xi.  2.  3;  Jo.  i.  U, 
"There  was  the 
school  of  the  syn- 
agogue. Every 
day  in  the  week, 
and  three  times 
every  Saturday, 
or  the  Jewish 
Sabbath,  Jesus 
went  to  the  syna- 
gogue, where  he 
saw  a  model  of 
the  ark  of  the 
covenant, and  the 
scrolls  of  the  sa- 
cred books,  and 
joined  in  the  pre- 
scribed prayers, 
and  listened  to 
the  reading  of  the 
two  lessons— the 
one  from  the  law, 
the  other  from 
the  prophets." 
Cam.  B. 

"The  great  lea- 
son,  then,  of  the 
home-life  at  Naz- 
areth is  this: 
Every  -  day  life 
our  training- 
school  for  heav- 
en." Boardman. 


Jesus,   aged 
t'welve  years, 
groes  up  to  the 
Passover 

6  Ex.  xxiii.  15, 
17;  Le.  xxiii.  4, 
5;  Nu.  xxviii.  16; 
De.  xii.  18;  xlv. 
26;  xvl.  1—16. 


806 


LUKE. 


Chap.  ii.  43—47. 


A.D.  8. 

a  Yei  ace.  to  the 
maxims  ot 
Hillel  women 
were  recom- 
mended to  go 
u  p  yearly  t  o 
the  Passover.  It 
was  not  enjoined 
by  the  Law,  but 
the  Jews  admir- 
ed it  as  a  pious 
practice. 

h  Hag.  11.  9. 

"  It  is  likely  that 
the  Son  of  God, 
young  as  He  was, 
already  placed 
His  chief  joy  in 
Mt  Zlon  ;  that 
He  was  already 
glad  like  His 
forefather  David, 
when  they  said, 
'Let  us  go  into 
the  house  of  the 
Lord,'  and  was 
ans  ous  already 
to  be  engaged  In 
H  i  3  heavenly- 
Father's  busi- 
ness." Jip.  Heber. 


on  tlie  return 
Jesus  is  lost 

"St.  Luke  seems 
purposely  t  o 
have  narrated 
something  about 
the  Saviour  at 
every  stage  of 
His  earthly  ex- 
istence, as  babe, 
little  child,  boy, 
and  man."  Cam. 
B. 

c  Tradition  has 
fiNed  upon  El- 
Blreh,  doubtless 
the  Reeroth  of  the 
Hivites,  a  place 
ab  three  hours 
or  ten  ms.  N  of 
Jerus-,  as  the 
place  where 
Jesus  was  first 
m  ssed  by  His 
parents. 

Jesus  is 
found  in 
tlie  temple 

d "It was  thecus- 
tom  In  the  Jew- 
ish schools  for 
scholars  to  ask 
questions  of  their 
teachers,  and  a 
great  part  of  the 
Kabblnic'l  books 
consists  of  the 
answers  of  the 
Rabbis  to  such 
questions.  A  l- 
ford. 

e  Is.  1.  4 :  Ma.  vli. 
28,  29:  Mk.  1.  22; 
Lu.  Iv.  22.  32;  Jo. 
TU.  16,  16,  46. 


cupy  before.  He  was  now  called  "a  sou  of  the  law'';  began  to  practise  the  fast- 
ings, and  prescribed  prayers ;  to  wear  the  phylactery,  like  adult  men.  Am.  Com. 
they,  both  Mary  and  Joseph.  It  was  not  binding  upon  women  to  do  this.  Mary's 
piety  moved  her,  and  also  her  knowledge  of  her  relation  to  Jesus,  as  His  only  earthly 
parent." 

T7ie  first  Passover  of  Jesus. — I.  Visited  with  desire.  H.  Celebrated  worthily. 
III.  Left  obediently.  Or — I.  The  history.  II.  The  significance  of  this  journey  for — 
1.  Jesus;  2.  His  parents;  3.  For  Israel;  4.  For  the  world.  First  appearance  of  the 
Messiah  in  the  sanctuary. — The  glory  of  the  second  house  greater*  than  that  of  the 
first.     Lange. 

The  old  custom  in  modern  times. — "A  few  days  ago  I  attended  a  very  interest- 
ing service  in  a  Jewish  synagogue.  A  boy  just  twelve  years  old  was  brought  by  his 
father  to  be  admitted  as  a  member  of  the  synagogue;  there  were  present  the  par- 
ents of  the  boy,  his  brothers  and  sisters,  his  friends,  and  some  few  strangers.  After 
several  ceremonies  had  been  performed,  the  priest  read  a  portion  of  the  law  in 
Hebrew ;  the  boy  then  stepped  forward  to  the  desk  or  platform,  near  the  centre  of 
the  building,  and  read  from  the  roll  of  parchment,  in  a  clear  distinct  voice,  a  short 
psalm.  A  pause  ensued,  and  then  the  old  man  addressed  the  boy  in  a  few  brief  sen- 
tences, telling  hira  that  as  he  had  attained  to  years  of  discretion,  and  knew  the  difier- 
ence  between  right  and  wrong,  a  great  responsibility  rested  on  him ;  that  it  was  his 
duty  to  follow  the  good  and  shun  the  evil ;  that  it  became  him  to  show  that  the  in- 
struction he  had  received  had  not  been  given  in  vain ;  that  he  must  diligently  prac- 
tise that  which  he  knew  to  be  right;  be  obedient  to  his  parents,  kind  and  aflectionate 
to  his  brothers  and  sisters,  charitable  to  those  who  needed  his  help,  and  faithful  to 
the  religion  he  had  been  instructed  in.  Then,  placing  his  hand  on  the  boy's  head,  he 
prayed  earnestly  that  the  God  of  Abraham,  of  Isaac,  and  of  Jacob  would  bless  the 
lad,  would  preserve  him  from  danger  and  from  sin,  and  make  him  a  wise  and  good 
man,  if  he  should  be  spared  to  enjoy  length  of  days;  or,  if  his  life  should  be  short, 
that  he  might  be  admitted  to  the  presence  of  God  in  heaven." 

43 — 45.  fulfilled,  completed  the  time  and  duties  of  the  feast,  tarried  be- 
hind, "Among  the  countless  throngs  of  Jews  who  flocked  to  the  Passover — nearly 
three  millions  according  to  Josephus — nothing  would  be  easier  than  to  lose  sight  of 
one  young  boy  in  the  thronged  streets,  or  among  the  thousands  of  booths  outside 
the  city  walls.  Indeed  it  is  an  incident  which  to  this  day  often  occurs  at  Jerusalem 
in  similar  cases."  i^cfrra?*.  knew  .  .  it,  "  The  fact  is  very  interesting  as  show- 
ing the  naturalness  and  unconstraint  in  wh.  our  Lord  was  trained."  company,"  a 
caravan  of  persons  who,  going  the  same  way,  travelled  together  for  security  and 
society,  sought  Him,  as  night  came  on,  when  they  were  all  to  lay  up  together. 
found  .  .  not,  surprised  at  His  absence,  seeking,  "  The  word  implies  awa;- 
ious  and  careful  search." 

Tlie  Son  of  Man  once  a  lost  son. — Seeking  for  Jesus.  I.  The  anxiety  of  depriva- 
tion. II.  The  joy  of  finding.  The  interchange  of  joy  and  sorrow  during  our  earthly 
pilgrimage.  Jesus  lost  in  the  hurry  and  bustle  of  the  world,  but  found  again  in  the 
temple. 

T7ie  lost  child. — All  those  who  lived  north  of  Jerusalem,  forming  an  immense 
caravan,  would  start  with  Joseph  and  Mary,  and  go  by  the  same  road.  This  would 
create  great  confusion;  and,  amidst  a  general  lading  of  mules  and  asses  and  a  gen- 
eral preparation  for  the  day's  journey,  a  single  child  might  be  easily  missed.  More- 
over, we  are  told  by  some  writers  that  it  was  the  custom  in  these  pilgrimages  for  all 
the  men  to  travel  in  one  company  by  themselves,  and  all  the  women  in  another,  the 
boys  travelling,  as  it  might  happen,  either  with  their  father,  or  their  mother.  If 
this  was  the  case,  it  is  easy  to  understand  how  neither  our  Lord's  mother  nor  her 
husband  were  made  uneasy  by  missing  Him.  St.  Joseph  would  say,  "He  is  with 
His  mother,  no  doubt";  and  the  blessed  Virgin  would  say,  "Doubtless  Joseph  is 
taking  care  of  Him."    Bean  Ooulburn. 

46,  47.  three  days,  some  think  three  dys.  fr.  starting  fr.  Jerus.,  i.e.,  the 
day's  march,  the  day's  return,  the  day  of  searching;  others  think  the  three  dys.  were 
spent  in  searching;  and  others  calculate  fr.  the  discovery  of  the  loss,  temple, 
"one  of  the  rooms  attached  to  the  T.  where  the  Rabbis  taught  their  schools." 
hearing  .  .  asking,  a  model  scholar.  He  listened  and  inquired.  Could  not 
inquire  relevantly  and  intelligently  unless  He  listened  attentively,  thoughtfully.'' 
all    .    .    astonished,'  the  doctors,  and  other  scholars,  etc. 


Chap.  ii.  48—52. 


30t 


The  youthful  Christ. — I.  There  was  evidently  manifested  by  the  youthful  Sa- 
viour great  love  to  the  house  of  God  and  reverence  for  it.  II.  It'is  evident  that  the 
parents  of  our  Lord  were  accustomed  to  His  discretion  and  wisdom.  III.  It  is  evi- 
dent that  the  Saviour  was  an  intelligent,  teachable,  inquiring  child.  IV.  The  obe- 
dience of  Christ  is  an  example  to  the  young.  Children  are  as  truly  doing  the  business 
of  their  heavenly  Father  when  they  are  learning  as  adults  are  when  they  are  teach- 
ing. 

A  bishop's  dream  of  our  Lord's  childhood. — There  was  once — as  Luther  tells  us — 
a  pious,  godly  bishop  who  had  often  earnestly  prayed  that  God  would  show  him 
what  Jesus  was  like  in  His  youth.  Now  once  the  bishop  had  a  dream,  and  in  his 
dream  he  saw  a  poor  carpenter  working  at  his  trade,  and  beside  him  a  little  boy 
gathering  up  chips.  Then  came  in  a  maiden  clothed  in  green,  who  called  them  both 
to  come  to  the  meal,  and  set  bread  and  milk  before  them.  All  this  the  bishop 
seemed  to  see  in  his  dream,  standing  behind  the  door  that  he  might  not  be  seen. 
Then  the  little  boy  began  and  said,  "  Why  does  that  man  stand  there  ?  Will  he  not 
come  in  also,  and  eat  with  us  ?"  And  this  so  frightened  the  bishop  that  he  woke. 
But  he  need  not  have  been  frightened,  for  does  not  Jesus  say,  "  If  any  man  hear  My 
voice,  and  open  the  door,  I  will  come  in  to  him,  and  sup  with  him,  and  he  with 
Me."  And  whether  the  dream  be  true  or  not,  we  know  that  Jesus  in  His  childhood 
and  youth  looked  and  acted  like  other  children,  "in  fashion  like  a  man,"  "yet 
without  sin."     Archd.  Farrar. 

48,  49.  they,  Mary  and  Jos.  amassed,  they  scarcely  expected  a  boy  of 
tv/elve  years  of  age  to  have  gone,  of  his  own  free  will,  to  such  a  place  for  such  a 
purpose,  mother,  maternal  solicitude  prompt  to  speak,  son,  reminding  Him  that 
He  was  for  the  present  amenable  to  His  earthly  ties,  father,  Jos.  His  reputed 
father;  to  whom,  as  to  a  guardian.  He  was  responsible;  and  who  was  answerable 
for  this  heavenly  trust,  sought  .  .  sorrowing,  rather,  "  were  searching  for 
thee  with  aching  hearts."  Father's  business,  "  rather,  "  in  my  Father's  house.''' 
These  words  are  very  memorable  as  being  the  first  recorded  words  of  Jesus. 
They  bear  with  them  the  stamp  of  authenticity  in  their  half-vexed  astonishment, 
and  perfect  mixture  of  dignity  and  humility.     Farrar. 

Tlie  finding  of  Jesus  in  the  Temple. — I.  Teachers  may  learn  the  best  method  of 
acquiring  knowledge  by  "  asking  and  answering  questions."  II.  Mothers  are  re- 
minded by  this  incident  that  their  children  have  other  interests  than  those  of  this 
world.  III.  A  lesson  for  all.  Dismiss  the  thought  of  mother  and  child,  and  look  at 
Jesus  as  the  Saviour  and  Friend  of  Sinners ;  and  we  learn  that  Jesus,  lost  in  the 
bustle  and  excitement  of  the  crowd,  is  always  to  be  found  again  in  the  Temple. 
Long  will. 

Tlie  Master's  business. — Al  the  close  of  a  long  and  weary  day's  journey,  a  col- 
porteur approached,  hungry  and  footsore,  the  outskirts  of  a  village,  where  he 
met  a  Roman  Catholic  priest,  who  asked  him  what  he  had  in  his  pack.  The  col- 
porteur replied,  "Bibles  and  Testaments;  and  I  shall  be  happy  to  sell  you  one." 
"  Can  you  sell  me  a  real  Bible?"  "Yes;  a  real  Bible  for  real  money."  He  uu- 
shouldered  his  pack,  and  the  priest  purchased  a  Testament.  Just  as  he  was  about 
to  depart  he  said  to  the  colporteur,  "You  seem  to  have  travelled  far  to-day!" 
"Yes,  I  have,"  was  the  answer,  "but  it  is  about  my  Master's  business."  "You  are 
footsore  and  wayworn."  "Yes;  but  it  is  all  about  my  Master's  business."  "  Your 
Master  must  have  a  very  faithful  servant  in  j'ou,"  said  the  priest.  The  colporteur, 
not  liking  to  expatiate  on  his  own  merits,  was  inclined  to  cut  the  conversation  short, 
and  prepared  to  pursue  his  journey.  The  priest  interposed,  and  pressed  him  to  re- 
main and  lodge  with  him  all  niglit.  "No,"  said  the  colporteur;  "I  cannot  accept 
your  hospitality,  for  I  must  be  about  my  Master's  business."  "But  you  must  lodge 
somewhere,  so  that  you  may  as  well  come  with  me."  After  some  persuasion  he 
went.  Having  spent  a  useful  hour  or  two  together,  they  retired  for  the  night.  The 
priest  was  an  early  riser,  and  at  six  o'clock  in  the  morning  he  called  to  his  house- 
keeper to  know  whether  the  stranger  was  up  yet.  "Oh  yes!"  said  she,  "he  has 
been  gone  from  here  this  three  hours ;  and  the  last  wonds  he  said  were,  '  I  must  be 
about  my  Master's  business. '  "    Bib.  El. 

50 — 53.    they    .    .    not,'' hence  He  did  not  learn  this  fr,  them.    Nazareth, 
that  despised"  place,     subject     .     .     them,  "^  "  And  thus  He  consecrated  obe- 
dience."    Subject  not  less  to   His   heavenly  Father,     wisdom     .     .     stature 
harmonious  growth  of  .soul,  mind,  bodj',  character,     favour,  etc.,' the  excellence  of 


A.D.  8. 


a  Ps.  xl,  7—9; 
Jo.  iv.  31—34; 
ix.  4;  Ma.  x.  37; 
Jo.  ii.  16,  17. 
It  is  remarkable 
that  Christ  al- 
ways says  6  irarrip 

IJ.0V  (with  the  ar- 
ticle) but  teach- 
es    us     to     say 

Trarrjp  y)fj.(iiv  (with- 
out the  article) : 
e.  g.  in  John  xx. 
17,  it  is,  "I  as- 
cend unto  the 
Father  of  Me 
and  Father  of 
you. "  God  is 
His  Father  in  a 
different  way 
from  that  in 
which  He  is  ours. 
He  Is  our  Father 
only  because  He 
is  His  Father. 
Farrar. 

Busy: — I  have 
read  a  little  fable 
about  a  hard 
frost.  When  ev- 
erything was 
frozen  there  was 
one  little  stream 
running  still. 
It  was  not  frozen, 
and  somebody 
said  to  the  little 
stream,  "Little 
stream,  why 
aren't  you  froz- 
en ?"  The  reply 
was,  "I  am  too 
busy  to  be  frozen. 
I  am  going  too 
fast,  too  quickly, 
to  be  frozen." 
The  best  way  is 
to  be  very  busy 
— have  plenty  to 
do.     Vqughan. 


Jestts  i-etums 
to  Ifazareth 

6  Lu.  xviii.  34; 
xxlv.  25;  Mk.  ix. 
32;  Jo.  X.  6. 

c  Jo.  i.  46. 

d  Ma.  XV.  4,  ff. 
e  1  S.   II.   26;  Pr. 
iii.  3,  4;  Ro.  xlv. 
17,  18. 


308 


Chap.   iii.   1—6. 


"A8  Christ  was 
in  His  toodily  ap- 
pearance, H  e 
was  still  increas- 
ing In  wisdom 
and  stature,  and 
favor  with  God 
and  man,  until 
He  was  perfected 
in  glory,  so  is  He 
also  in  His  spir- 
itual appearance 
in  the  souls  of 
men ;  and  ac- 
cordingly the 
New  Testament 
does  more  than 
once  distinguish 
of  Christ  in  His 
several  ages  and 
degrees  of 
growth  in  the 
souls  of  all  true 
Christians."  J. 
Smith. 

A.D.  26. 


ministry  of 
John  Baptist 

Ma.  iii.  1—12; 
Mk.  i.  1—8;  Lu. 
iii.  1—18. 

rttlers  of  the 
period 

a  Ma.  xiv.  1. 

6  Jos.  Ant.  xvii. 
1—3. 

c  De.  iii.  4,  13,  14; 
1.  K.  iv.  13. 

d  Porter,  Jour. 
Sac,  Lit.  July, 
1854;  also  Oiant 
Cities,  24,  92,  95; 
also  Hd.  Bk.  for 
Syria,  474,  ff. 

e  Ibid.  Hd.  Bk.  279. 

/  Ibid,  524. 

g  So  xi.  49—51; 
xvlii.  13—24;  Ac. 
Iv.  6. 

hi  K.  xii.  22;  1 
Ch.  xvii.  3, 


preaching:  of 
John 


His  character,  His  wisdom,  etc.,  secured  humaa  esteem.     This  not  always  the  case 
with  good  men. 

Personal  a'ppearance  of  Jesus. — None  of  the  Evangelists,  not  even  the  beloved 
disciple  and  bosom  friend  of  Jesus,  has  given  us  the  least  hint  of  His  countenance 
and  stature.  In  this  respect  our  instincts  of  natural  aflection  have  been  wisely  over- 
ruled. He  who  is  Saviour  of  all,  and  the  perfect  exemplar  of  humanity,  should  not 
be  identified  with  the  particular  lineaments  of  one  race  or  nationality.  We  should 
cling  to  the  Christ  in  the  Spirit  and  in  glory  rather  than  to  the  Christ  in  the  flesh. 
Nevertheless,  there  must  have  been  an  overawing  majesty  and  irresistible  charm, 
even  in  His  personal  appearance,  to  the  spiritual  eye,  to  account  for  the  readiness 
with  which  the  disciples,  forsaking  all  things,  followed  Him  in  reverence  and  boundless 
devotion.  He  had  not  the  physiognomy  of  a  sinner.  He  reflected  from  His  eye 
and  countenance  the  serene  peace  and  celestial  beauty  of  a  sinless  soul  in  blessed 
harmony  with  God.  In  the  absence  of  authentic  representation.  Christian  art,  in  its 
irrepressible  desire  to  exhibit  in  visible  form  the  fairest  among  the  children  of  men, 
was  left  to  its  own  imperfect  conception  of  ideal  beauty.    Dr.  Schaff. 

CHAPTER    THE   THIRD. 

I,  2.  now,  "  in  those  days"  (Ma.).  By  giving  these  data,  Lu.  furnishes  abund- 
ant means  for  testing  the  hist,  accuracy  of  his  Gospel,  fifteenth  .  .  Caesar, 
A.D.  26.  Aug.  Cses.  died  Aug.  19,  a.d.  14.  But  Tib.  Cses.  was  associated  with  him 
two  years  bef.,  i.e.,  a.d.  12.  Pilate,  who  was  sixth  procurator  (receiver  of  reve- 
nue) fr.  depo.  of  Archelaus,  came  to  Judaea  ab.  u.c.  779,  and  held  the  prov.  ab.  ten 
years.  Herod,  i.e.,  H.  Antipas.  tetrarch,"  lit.,  ruler  of  fourth  pt.  of  province; 
app.  prob.  as  a  courtesy  title,  to  Herods  as  rulers  of  smaller  portions.  Galilee, 
including  the  Peraea  {i.e.,  "  country  on  the  other  side,"  i.e.,  of  the  Sea  of  Gal.  and 
R.  Jord.).  Philip,  s.  of  H.  the  Gt.  by  Cleopatra  of  Jerus.*  Built  Caesarea  Phil., 
best  of  H.'s  sons;  to  be  disting.  fr.  his  half  bro.  Philip,  who  married  Herodias. 
Iturea,  N.E.  of  Gal.  Trachotiitis,  the  Argob « (sto?!?/)  of  the  0.  T.,  the  mod. 
Lejah.'''  I^ysaiiias,  of  wh.  name  there  were  two  govs,  of  Abilene.  There  is  not 
a  shadow  of  proof  that  the  Lysanias  here  mentioned  may  not  be  the  second  of  these 
two,  or  more  probably  some  Lysanias  who  came  between  them,  perhaps  the  son  of 
the  first  and  the  father  of  the  second."  Cam.  B.  Abilene,'  N.  of  Iturea;  small 
distr.  among  E.  slopes  of  Antilibanus.  So  called  fr.  Abila-''  {nebi-Abel  =  prophet 
Abel),  a  town  eighteen  m.  N.  of  Damascus.  Annas, ^  high  priest,  one  who 
had  once  been  high  priest,  but  had  ceased  to  be  in  office,  would  still  be  called  high 
priest,  word  .  .  God,  the  H.  Spirit  impelling  him  to  preach,  and  teaching 
what  to  say.  A  phrase  often  used  when  prophets  were  specially  directed  to  under- 
take a  great  work,  and  deliver  an  import,  message.* 

Additional  notes. — Bate  of  birth  of  Christ. — Tiberius  having  begun  to 
gov.  A.  D.  12,  or  in  the  sixteenth  yr.  of  Christ's  age,  and  having  been  in  power  four- 
teen years — "  in  the  fifteenth^'' — it  would  now  be  the  thirtieth  year  of  Christ's  age 
(v.  23).  Fr.  this  date  we  obtain  the  yr.  of  Christ's  birth.  Reckoaing  fr.  d.  of 
Augustus,  u.  c.  767,  the  fifteenth  yr.  of  Tiberius  would  be  u.  c.  781 ;  and  going  back 
thirty  years  brings  us  to  751  or  752  for  the  birth  of  our  Lord.  To  this  add  the  two 
years  in  wh.  Tib.  was  joint  emperor  with  Aug.  and  we  have  u.  c.  749,  being  four 
yrs.  beyond  the  present  era,  wh.  =  u.  c.  753. 

"According  to  custom,  John  now  should  have  been  introduced  and  consecrated  to 
the  priesthood,  twenty  years  being  the  general  age  of  the  initiates;  but  in  obedience 
to  a  higher  call,  John  renounces  the  priesthood,  and  breaks  with  the  Temple  at  once 
and  forever.  Retiring  to  the  deserts,  which,  wild  and  gloomy,  stretch  westward 
from  the  Dead  Sea,  and  assuming  the  old  prophet  garb — a  loose  dress  of  camel's 
hair,  bound  with  a  thong  of  leather — the  student  becomes  the  recluse.  Inhabiting 
some  mountain  cave,  tasting  only  the  coarse  fare  that  nature  offered — locusts  and 
wild  honey — the  new  Elias  has  come  and  has  found  his  Cherith."  Burton.  If  we 
would  be  true  to  our  higher  nature  we  must  cultivate  the  love  of  solitude. 

"  Morn  is  the  time  to  act,  noon  to  endure. 
But  O !  if  thou  wouldst  keep  thy  spirit  pure. 
Turn  from  the  beaten  path  by  worldlings  trod. 
Go  forth  at  eventide  in  heart  to  walk  with  God. " 

Sloan. 

3 — 6.  Baptism,  the  Jews  had  been  familiar  with  the  symbolism  of  baptism  from 
the  earliest  days,  as  a  consecration  (Exod.  xxix.  4),  and  a  purification  (Lev.  xiv.  8). 


Chap  iii.  7,  8. 


LUKE. 


309 


It  was  oue  of  the  forms  by  which  proselytes  were  admitted  into  Judaism,  every 
valley,  &c.  The  metaphor  is  derived  from  pioneers  who  go  before  the  march  of  a 
king.  There  is  a  remarkable  parallel  in  Josephus,  where  he  is  describing  the  march 
of  Vespasian,  and  says  that  among  his  vanguard  were  "such  as  were  to  make  the 
road  even  and  straight,  and  if  it  were  anywhere  rough  and  hard  to  be  passed  over, 
to  plane  it,  and  to  cut  down  the  woods  that  hindered  their  march  that  the  army 
might  not  be  tired."  see,  understand,  and  at  last  acknowledge,  salvation 
.  .  God,  deliverance  fr.  sin  wrought  out  for  man  through  the  work  and  person 
of  Christ,  by  the  Divine  wisdom,  power,  and  mercy. 

Tlie  forerunner. — I.  His  severity  towards  the  unholy  multitude;  II.  His  humility 
towards  the  holy  Christ.  Preparing  the  way  of  the  Lord  is:  I.  A  difficult  work;  II. 
An  indispensable  necessity;  III.  A  blessed  employment.  The  voice  of  the  caller:  I. 
How  much  it  requires;  II.  How  gravely  it  threatens;  HI.  How  gently  it  comforts 
and  promises.     Lange. 

John  the  Baptist. — This  poor  world  of  ours  has  been  so  often  trifled  with,  that  it 
has  learned  to  be  satisfied  thoroughly  only  with  what  is  honest  and  true.  There 
could  be  no  ordinary  possibility  of  mistaking  such  a  man;  he  was  genuine.  And  he 
shook  that  miserable  generation  of  hypocrites  as  might  have  been  expected.  Virgil 
tells  us  that  when  JSneas  descended  into  Hades  to  visit  his  father,  he  came  to 
Charon's  ferry  across  the  dark  river ;  as  he  stepped  into  the  light  boat,  accustomed 
to  carry  only  spirits,  so  heavy  a  burden  of  a  real  and  living  man  made  the  craft 
tremble  and  creak  dismally  through  all  the  length  of  its  sewed  seams.  We  can  pre- 
sume that  the  hollow  forms  of  social  life  in  those  wretched  days  were  writhed  and 
strained,  if  not  shattered,  by  an  uncompromising  reality  of  manhood  like  that  of 
John  the  Baptist  at  the  Jordan.  He  was  a  man  among  the  shadows  of  men.  He 
had  an  actual  "  idea."  He  shook  off  the  shams  of  religion,  and  told  souls  a  great 
deal  more  about  religion  itself  than  they  ever  knew  before.  He  put  himself  within 
the  reach  of  living  people,  and  down  on  their  planes  of  existence.  Only  he  shred 
away  the  veils  and  tinsels  and  mockeries  of  an  outward  show,  and  with  an 
unsparing  hand  tore  up  the  traditions  and  mere  commandments  of  Pharisees. 
Robinson. 

7,  8.  multitude,  vast  crowd  of  all  classes  attracted  by  the  fame  of  the  desert 
preacher,  vipers,"  this  addressed  esp.  to  Pharisees  and  Sadducees.  wrath  .  . 
come,  the  Jews  had  been  taught  by  prophecy  that  the  advent  of  their  Deliverer 
should  be  preceded  by  a  time  of  anguish  which  they  called  '-the  Woes  of  the  Mes- 
siah;" comp.  Mai.  iii.  2.  Abraham.  .  .  father,  rather  as  our  father.  The 
Jews  had  so  exalted  a  conception  of  this  privilege  (John  viii.  39)  that  they  could 
scarcely  believe  it  possible  that  any  son  of  Abraham  should  ever  be  lost.  This  is 
seen  in  many  passages  of  the  Talmud,  which  maintains  that  a  "single  Israelite  is  of 
more  worth  in  God's  sight  than  all  the  nations  of  the  world."  stones,  etc.,  "he 
pointed  to  the  rocky  boulders,  or  the  flints  on  the  strand  of  Jordan,  around  him. 
He  who  had  made  Adam  from  the  clay  could  make  sons  of  Abraham  from  those 
stones."     Bengel. 

The  fruits  of  conversion. — I.  No  true  religion  without  conversion.  H.  No  true 
conversion  without  religion.  IH.  Descent  from  Abraham  gives  no  precedence  in 
the  kingdom  of  God.  What  the  power  of  God  can  make  out  of  stones :  1.  Of 
stones  of  the  desert,  children  of  Abraham ;  2.  Of  stony  hearts,  hearts  of  flesh. 

Proof  of  turning  from  sin. — One  of  two  infidel  companions  was  converted  to 
God.  He  went  to  tell  his  sceptical  friend,  who  was  surprised,  and  sneered  at  him. 
"  Well,"  said  the  Christian,  "  I  have  a  duty  to  do  to  you,  and  I  have  scarcely  slept 
two  nights  for  thinking  of  it.  I  have  got  four  sheep  in  my  flock  that  belong  to  you. 
They  came  into  my  field  six  years  ago,  and  I  marked  them  with  my  mark.  They 
are  in  my  field  with  the  increase  of  them.  I  have  laid  awake,  groaned  over  it,  and 
I  have  come  to  get  rid  of  it.  I  will  do  what  you  will,  go  to  prison,  pay  the  money, 
or  restore  the  property."  The  infidel  began  to  tremble.  "If  you  have  got 
them  sheep  you  are  welcome  to  them ;  I  don't  want  nothing  of  you,  if  you  will 
go  away;  something  must  have  got  hold  of  you  I  don't  understand  !  You  may  keep 
the  sheep  if  you  will  only  go  away."  "  No,"  said  the  Christian,  "I  must  settle  this 
up."  He  counted  out  the  value  of  the  four  sheep,  6  per  cent,  interest,  and  then  put 
the  amount  down.     This  was  turning  from  sin.     JBoxoden. 


Ablution  in  the 
East  is,  indeed, 
of  itself,  almost  a 
religious  duty. 
The  dust  and 
heat  weigh  upon 
the  spirits  and 
heart  like  a  load; 
its  removal  is  re- 
freshment and 
happiness.  It 
was  hence  im- 
possible to  see  a 
convert  go  down 
into  a  stream, 
travel-worn  and 
soiled  with  dust, 
and  in  a  moment 
emerge  pure  and 
fresh,  without 
feeling  that  the 
symbol  suited 
and  interpreted 
a  strong  craving 
of  the  human 
heart.  Geikie.  Hu- 
man nature  is 
such  that  an 
open  public  con- 
fession aids  the 
spiritual  life 
within.  PeUmbet. 
'•  Change  your- 
selves, or  to  you 
at  least  no  king- 
dom of  God  can 
come." 


vanity  of 
trust  in 
ancestry 


a  Ma.  ill.  7. 

"Two  manifes- 
tations of  the 
course  of  Prov. 
have  often  been 
pointed  out  as 
the  m<;>8t  distinct 
and  prominent 
wh  have  yet  occ. 
in  the  history  of 
man.  The  com- 
ing of  our  Lord 
and  Saviour  is 
one,  at  that  pre- 
cise time,  when 
the  world  in  its 
moral  and  politi- 
cal circumstan- 
ces was  bestfit'd 
for  the  reception 
and  diffus.  of  the 
Gospel;  the  oth- 
er, far  indeed  In- 
ferior in  moment 
to  that  para- 
mount event.  Is 
the  discovery  of 
printing.  Just 
when  that  'Gos- 
pel was  to  be 
raised, as  It  were, 
from  the  dead.' " 
Scuthey. 


310 


Chap.  iii.  9— 14- 


A.D.  26. 


trees  and 
fruit 

a  Ma.  xxiil.  25; 
Mk.  vii.  6;  Lu.  si. 
39. 

b  Ma.  xxili.  14; 
Mk.  xil.  40;  Lu. 
XX.  47. 

Fra  Kocco,  a  Do- 
minican, preach- 
ed a  celebrated 
penitential  ser- 
mon on  one  occa- 
sion ;  when  all 
the  audience 
were  in  terror 
and  fell  on  their 
knees,  showing 
every  sign  of 
contrition.  Then 
he  cried,  "All 
who  are  truly 
penitent,  hold  up 
your  hands?" 
Every  man  in  the 
vast  multitude 
held  up  his  ha'd. 
Then  he  said, 
"Holy  Archangel 
Michael,  thou 
w  h  o  standest 
with  adamantine 
sword  at  the 
judgment-seat  of 
ttod,  cut  me  off 
every  hand  wh. 
has  been  held  up 
hypocritically." 
Every  hand  drop- 
ped. Hood. 

he  exhorts 
the  publicans 

c    Ma.    xxi.    32; 

Lu.  vii.  29. 

d  Lu.  xlx.  8;  1  Co. 

vi.  10. 

"What  shall  we 
do?  '  "Do!"  said 
John,  "do  some- 
thing for  your 
brother- m  an  .  " 
Instead  of  hoard- 
ing, spend.  In- 
stead of  accumu- 
lating, give  It  is 
not  much  to  do, 
but  it  is  a  begin- 
ning. Get  your 
shrunken  heart 
enlarged  a  little 
by  making  it 
sensible  of  the 
needs  of  others. 
Exact  no  more 
than  that  which 
1 8  appointed. 
J'otler. 
e  From  the  Greek 

crvKo<i>a.vTri(T  rjre 
is  deriv.si/copAa«<, 
wh.  once  meant 
an  Informer.  An 
o  1  d  Athenian 
law  prohibited 
the  exportation 
otflgs;  those  who 
Inform'd  against 
the  violators  of 
that  law  were 
called  sycophants. 


9 — II.  what  .  .  then  ?  Conscience  spoke.  They  were  in  danger  of  the 
axe  and  the Jit-e.  two  coats,  etc.,  this,  to  the  Pharisees,  who  were  extortioners'* 
and  oppressors,*  and  who  are  here  reminded  that  "deeds  of  justice  and  charity  are 
the  first  fruits  of  repentance." 

Tfie  axe  laid  at  the  root  of  the  trees. — I.  What  justice  has  laid  it  to  the  root!  11. 
What  mercy  still  leaves  it  lying  at  the  root !  The  sentence  of  unfruitful  trees  is:  1. 
Surely  to  be  expected;  2.  Perfectly  to  be  justified;  3.  Still  to  be  avoided.  The 
great  inquiry. — What  shall  we  do? — 1.  A  question  becoming  all;  2.  A  question 
answered  to  all.  The  answer  to  the  great  inquiry  of  life:  1.  From  the  standing- 
point  of  the  law  (Lu.  iii.  10 — 14);  2.  From  tlie  standing-point  of  grace  (Acts  il.  38). 
Layige. 

Powerful  preaching. — When  Massillon  preached  at  Versailles,  Louis  XIV.  paid 
the  following  most  expressive  tribute  to  the  power  of  his  eloquence:  "Father, 
when  I  hear  others  preach,  I  am  very  well  pleased  with  them ;  when  I  hear  you  I  am 
dissatisfied  with  myself."  The  first  time  he  preached  his  sermon  on  the  small  num- 
ber of  the  elect,  the  whole  audience  were,  at  a  certain  part  of  it,  seized  with  such 
violent  emotion,  that  almost  every  person  half  rose  from  his  seat,  as  if  to  shake  ofi" 
the  horror  of  being  one  of  the  cast  out  into  everlasting  darkness.  Percy. — Effect  of 
true  preaching. — It  was  a  beautiful  criticism  made  by  Longinus,  upon  the  ettect  of 
the  speaking  of  Cicero  and  Demosthenes.  He  says  the  people  would  go  from  one  of 
Cicero's  orations,  exclaiming,  "What  a  beautiful  speaker  !  What  a  rich  fine  voice  ! 
AVhat  an  eloquent  man  Cicero  is  ! "  They  talked  of  Cicero ;  but  when  they  left 
Demosthenes,  they  said,  "Let  us  fight  Philip  !"  Losing  sight  of  the  speaker,  they 
were  all  absorbed  in  the  subject;  they  thought  not  of  Demosthenes,  but  of  their 
country.     Bib.  III. 

la — 14.  publicans, "^  rather,  tax-gatherers  (without  the  article).  The  word 
is  a  corruption  of  the  Latin  publicaiii,  "  farmers  of  the  taxes."  The  Roman  govern- 
ment did  not  collect  its  own  taxes,  but  leased  them  out  to  speculators  of  the  eques- 
trian order,  who  were  called  publicani,  and  who  made  their  own  profit  out  of  the 
transaction,  what  .  .  do  ?  who  might  well  ask  if  a  tithe  of  wliat  was  said 
of  them  was  true;  and  who  felt  that  much  was  deserved,  said,  not  siding  with 
those  who  denounced  the  ofiice  altogether,  exact,"*  in  the  way  of  duty,  ap- 
pointed, i.e.,  the  lawful  tax.  soldiers,  rather,  "soldiers  on  the  march."  On 
what  expedition  these  soldiers  were  engagecl  it  is  impossible  to  say.  violence,  or, 
"put  a  man  in  fear."  accuse,Mnform  against,  content  .  .  wages,  rations, 
allowance. 

John,  a  model  preacher. — I.  Attractive,  drawing  multitudes.  II.  Faithful,  call- 
ing to  repentance,  etc.  III.  Adapting  his  style  and  words  to  each  class  of  hearers. 
"It  is  to  be  observed  that  this  godly  preacher  acZap^efZ  his  lessons  to  the  various 
needs  of  the  various  classes  respectively,  the  multitude,  the  publicans,  the  soldiers. 
He  was  like  a  skilful  physician  applying  the  proper  medicine  to  ea.  partic.  disease — 
a  pattern  for  the  Christian  preacher."     Wordsworth. 

A  self-denying  gift. — People  wondered  why  George  Briggs,  Governor  of  Massa- 
chusetts, wore  a  cravat  but  no  collar.  "Oh,"  they  said,  "  it  is  an  absurd  eccentric- 
ity," and  they  said,  "he  does  that  just  to  show  himself  ofl'."  Ah  !  no.  That  was 
not  the  character  of  George  Briggs,  Governor  of  Massachusetts,  as  I  might  intimate 
by  a  little  incident  which  occurred  at  Pittsfield,  Mass.,  just  after  a  meeting  of  the 
American  Board  of  Foreign  Missions.  My  brother  was  walking  on  one  side  of  the 
Governor,  and  on  the  other  side  of  the  Governor  was  a  missionary  who  had  just  re- 
turned from  India.  The  day  was  cold,  and  the  Governor  looked  at  the  missionary 
and  said,  "Why,  my  fi-iend,  you  don't  seem  to  have  an  overcoat."  "No,"  said  the 
missionary,  "  I  haven't  been  able  to  purchase  an  overcoat  since  I  came  to  the  coun- 
try." Then  the  governor  took  ofl' his  great  cloak  and  threw  it  around  the  missionary 
and  said,  "I  can  stand  this  climate  better  than  you  can."  Governor  Briggs  did  not 
do  anything  just  to  show  ofl".  This  was  the  history  of  the  cravat  without  any  collar. 
For  many  years  before  he  had  been  talking  with  an  inebriate,  trying  to  persuade 
him  to  give  up  the  habit  of  drinking,  and  he  said  to  the  inebriate,  "Your  habit  is  en- 
tirely unnecessary."  "Ah  !  "  replied  the  inebriate,  "  we  do  a  great  many  things  that 
are  not  necessary.  It  isn't  necessary  that  you  should  have  that  collar."  "  Well,"  said 
Briggs,  "I  will  never  wear  a  collar  again  if  you  will  stop  drinking."  "Agreed," 
said  the  other.  They  joined  hands  in  a  pledge  that  they  kept  for  twenty  years,  kejjt 
until  death.  That  is  magnificent.  That  is  gospel,  practical  gospel,  worthy  of 
George  Briggs,  worthy  of  you.  Self-denial  for  others.  Subtraction  from  our  ad- 
vantage that  there  may  be  an  addition  to  somebody  else's  advantage.     Talmage. 


Chap.  ill.  X5— aa. 


LUKS. 


311 


A  soldier^ s  conversion. — An  anxious  soldier,  who  had  long  sought  pardon  in  vain, 
found  peace  as  follows:  "Suppose  the  lieutenant  should  send  for  you  to-night  to  re- 
port to  him,  what  would  you  do  ? "  "I'd  report,  sir."  "Right  off?"  "Certainly, 
sir:  I  obey  orders."  "When  you  came  to  his  quarters,  what  would  you  say  ? "  "I'd 
give  him  the  salute,  and  say,  'Lieutenant,  what's  the  orders?'"  "And  when  you 
got  the  orders  ?"  "Then  I  would  do  'em,  sir."  "Well,  now,  Tom,  the  Lord  Jesus 
has  sent  me  to  you  to-night,  and  orders  you  to  report  to  Him  at  once."  "  I'll  do  it, 
I'll  do  it,  sir,"  making  a  move  as  if  going  to  headquarters  to  report.  It  was  then  ex- 
plained to  him  that  Christ  was  present,  that  His  orders  required  him  to  use  all  his 
influence  to  lead  his  relatives  and  associates  to  repentance;  which  he  promised  to 
do,  and  then  knelt  down  to  report  to  Jesus,  saying:  "  Here  I  am,  Jesus:  I  report  for 
duty.  All  you  order  me  to-night,  and  to-morrow,  and  as  long  as  I  live,  I  am  going 
to  do."  He  went  out,  saying,  "I  am  under  orders,"  and,  within  twelve  hours,  found 
peace  and  hope  in  Christ. 

15 — 18.  expectation,  "the  Messianic  expectations  of  the  day  had  even 
reached  the  Gentiles,  many  of  whom,  even  at  Rome  and  in  high  society,  were 
proselytes,  or  half  proselytes,  to  Judaism."  mused,  considered,  debated.  Christ, 
i.e.  the  Anointed  One,  the  Messiah,  answered,  etc.'^  to  unloose,  in 
Matt.  iii.  11  it  is  "to  carry  his  sandals;  "  i.e.,  I  am  not  adequate  to  be  His  humblest 
slave.  Farrar.  many  .  .  things,  of  which  the  foregoing  was  the  main  thing 
and  the  substance. 


1.  Of  truth  to  enlighten  us;  2. 
4.  Of  love  to  unite  us  to  each 


Jesus  the  true  Baptist. — Baptism  with  the  Spirit 
Of  power  to  renew  us ;  3.  Of  grace  to  comfort  us 
other,  to  Christ,  to  God.     Lange. 

Holy  Ghost  'preaching. — While  Mr.  Moody  was  holding  his  great  meetings  at 
Baltimore,  in  the  winter  of  1878-79,  he  preached  every  Sabbath  at  the  penitentiary. 
There  were  about  1000  inmates.  It  is  the  custom  to  give  to  each  one  who  obeys  the 
rules,  and  has  no  black  marks  for  a  month,  a  check,  which  is  equivalent  to  one  day 
off  from  his  sentence.  There  were  usually  40  or  50  out  of  the  thousand,  who  would 
gain  their  check  by  gOQd  behavior.  After  Mr.  Moody  had  preached  there  a  few 
weeks,  only  one  out  of  the  thousand  failed  of  gaining  their  check.  The  morality 
had  increased  from  40  to  999  out  of  1000.     Bib.  HI. 

19,  20.  Herod,  etc.^  reproved  .  .  evils,  in  consequence  of  which  he 
seems  to  have  partially  reformed,  above  all,  not  only  in  sense  of  being  his  last, 
but  his  greatest  crime,  prison,  ' '  this  prison,  as  we  learn  from  Josephus,  was  the 
stern  and  gloomy  fortress  of  Machaerus,  on  the  borders  of  Arabia,  to  the  north  of 
the  Dead  Sea,  and  dungeons  are  still  visible,  of  wh.  one  may  have  witnessed  the 
great  prophet's  tragic  end."    Farrar. 

John  before  Herod. — 1.  The  strict  preacher  of  repentance;  2.  The  innocent 
victim ;  3.  The  avenging  accuser.     John,  a  faithful  court  preacher.     Lange. 

Preachers  preach  after  death. — There  are  strange  legends  extant  of  churches 
which  have  been  swallowed  by  earthquakes,  or  buried  beneath  fallen  mountains. 
The  rustics  declare  that  they  have  heard  the  bells  still  ringing,  far  down  in  the 
bowels  of  the  earth,  just  as  they  did  when  they  hung  aloft  in  the  tower.  Take  the 
bells  to  be  preachers  and  the  legend  is  true,  for  being  dead  they  yet  speak,  and 
from  their  graves  they  sound  forth  lessons  not  less  powerful  than  those  with  which 
they  made  their  pulpits  resound  while  they  were  yet  with  us.     Spurgeon. 

21,  22.  praying',"  this  deeply  interesting  touch  is  peculiar  to  St.  Luke,  who 
similarly  on  eight  other  occasions  calls  attention  to  the  prayers  of  Jesus.  He  also 
represents  the  duty  and  blessing  of  urgent  prayer  in  two  peculiar  parables — the  Im- 
portunate Friend  and  the  Unjust  Judge.  Cain.  B.  like  a  dove,  the  expression 
oai  or  wcteI  used  by  each  of  the  Evangelists,  and  St.  John's  "and  it  abode  upon 
Him  "  (John  i.  32),  sufficiently  prove  that  no  actual  dove  is  intended.  The  Holy 
Spirit  is  symbolized  by  a  dove  from  early  times.  The  Talmudic  comment  on  Gen.  i. 
2  is  that  "the  Spirit  of  God  moved  on  the  face  of  the  waters  like  a  dove.''''  Cam. 
Bib. 

The  baptism  of  Jesus. — The  symbolical  act  is  followed  by  that  of  which  it  was 
the  symbol,  the  baptism  of  the  Holy  Ghost.  Learn  from  this  incident — I.  The  im- 
portance of  the  ordinance  of  baptism.  II.  Ordinances  of  God's  appointing,  rever- 
ently and  intelligently  submitted  to,  are  often  the  channels  of  blessing.     Longwill. 

Morning  prayer.— Om  the  first  of  May  in  the  olden  times,  according  to  annual 
custom,  many  inhabitants  of  London  went  into  the  fields  to  bathe  their  faces  with 


A.D.  26. 

or  flg-tellers 

(<rUK0<|>a»'Trj9,       fr. 

aiiKov,  a  fig,  and 
(^aiVu,  to  caress, 
flatter,  inform), 
hence  aft.  "in- 
formers "  In  the 
general;  and  at 
length  flatterers 
who  praised  one 
b  y  "informing 
against,"  depre- 
ciating another. 

lie  resolves 
doubts  con- 
cerning 
himself 

a  Ma.  iii.  11,  12; 
c/.  Je.  XV.  7;  Mi. 
iv.  12;  Ma.  xill. 
30. 

"It  is  idle  to  dis- 
pute whether  the 
fire  denounced 
against  the  unre- 
penting  be  meta- 
phorical or  real. 
Suppose  it  a 
metaphor ;  yet 
those  metaphors 
which  represent 
things  of  another 
world, do  not  gen- 
erally exceed  the 
originals,  or  the 
reality  of  the 
things  designed 
to  be  shadowed 
out  by  them." 
J.  Seed. 

Imprison- 
ment  of  John 

b  Ma.  xiT.  3;  Ilillc. 
vl.  17. 


the  baptism 
of  Jesus 


Ma.  Iii.  13  —  17; 
Mk.  i.  9—11;  Lu. 
iii.  21—23. 
c  "St.  Lu.  the 
Evang.  of  the 
Gentiles,  lays 
special  stress  on 
the  solemn  duty, 
and  blessed  pri- 
vileges, and 
happy  results  of 
prayer."  Words- 
worth. It  Is  sug- 
gested (Neander) 
that  this  praying 
before    baptism 


312 


LUKE. 


Chap.  iii.  23—33. 


caused   John   to 
perceive    that 
this     was 
Messiah. 


the 


descent  oi 
Joseph 

a  This  word  ap- 
pears to  intimate 
two  things.  1. 
That  Jesus  was 
not  son  of  Jos. by 
nature.  2.  That 
He  was  son  of 
Jos.  by  law.  And 
therefore,  al- 
though He  was 
the  prom,  seed  of 
the  woman,  His 
genealogy  i  s 
traced  through 
Jn$.,  who  was 
united  to  Mary 
by  the  law  'of 
marriage,  which 
God  had  institu- 
ted in  Paradise ; 
and  He  had  an 
hereditary  claim 
to  the  rights  of 
Jos.,  as  son  of 
David,  and  owed 
him  filial  obedi- 
ence." Words- 
worth, 
b  Ma.  1.  13. 
c  1  Ch.  iii.  19. 
d  Hag.  i.  1 ;  1  Oh. 
ill.  17—19. 
e  Ezr.  1.  8,  11 ;  v. 
14—16;  Ne.  vii.7. 
/  1  Ch.  iii.  17. 
g  Ezr.  il.  62. 
ft  2  S.  V.  14;  1  Ch. 
iii.  6;  xiv.  4;  Zee. 
xii.  12. 

r  1  Sam.  xvii.  12, 
58. 

;  Euthiv.l7— 22; 
1  Ch.  11.  12. 
k  Nu.  vii.  12—17. 
I  Ma.  i.  5;  see 
Class  and  Desk, 
O.r.  164,  165.  on 
this  mar.  See 
Milt,  Myth.  Interp. 
of  Gospels,  pt.  il. 
cap.  11. 1.,  pp.  161 
—169. 

m  1  Ch.  il.  51. 
n    Cf.  Ex.  vi.  23; 
Nu.   i.    7;     il.  3; 
vii.  12—17;  x.  14; 
Ru.  iv.   19,  20;  1 
Ch.  ii.  10. 
0  Gen.  xlvi.  12. 
pGe.  xxxvlli,  29; 
Nu.  xxvi.  20,21; 
Ru.  iv.  12—18. 
gNe.  xi.  4.  6. 


the  early  dew  upon  the  grass,  under  the  idea  that  it  would  render  them  beautiful. 
Some  writers  call  the  custom  superstitious ;  it  may  have  been  so,  but  this  we  know, 
that  to  bathe  one's  face  every  morning  in  the  dew  of  heaven  by  prayer  and  com- 
munion, is  the  sure  way  to  obtain  true  beauty  of  life  and  character.     Spurgeon. 

Lord,  what  a  change  within  us 

One  short  hour  spent  in  thy  presence  will  avail  to  make  ! 

What  burdens  lighten,  what  temptations  shake. 

What  parched  grounds  refresh  as  with  a  shower  ! 

We  kneel,  and  all  around  us  seems  to  lower. 

We  rise,  and  all  the  distant  and  the  near 

Shine  forth  in  sunny  outline  brave  and  clear. 

We  kneel,  how  weak  !  we  rise,  how  full  of  power  ! 

Ahp.  Trench. 

23 — 28.  began,  R.V.  "when  he  began  to  teach  was  about."  thirty  .  . 
age,  the  age  of  30  was  that  at  which  a  Levite  might  enter  on  his  full  services  and 
the  age  at  which  Joseph  had  stood  before  Pharaoh,  and  at  which  David  had  begun 
to  reign,  and  at  which  scribes  were  allowed  to  teach.  Cam.  B.  supposed." 
Heli,  or  Jacob  (Ma.).  Juda,  identified  with  Abiud.*  Joanna,  perh.  Hananiah." 
^orobabel,  =  Zerubbabel,"^  called  also,  in  Persian,  Sheshbazzar,«the  leader  of  the 
Jews  who  returned  fr.  captivity  under  the  decree  of  Cyrus.  Salathiel,'''  usually 
called  Shealthiel  in  O.  T. 

The  genealogy  in  conneciioti  loith  the  work  of  redemption. — It  presents  us — 1. 
With  the  image  of  humanity,  which  needs  redemption ;  2.  "With  the  greatness  of 
Christ,  who  undertakes  redemption ;  3.  With  the  glory  of  God,  who  ordains  redemp- 
tion.    Lange. 

Heli. — The  genealogies  of  Luke  and  Matthew  are  harmonized:  1.  By  each  one 
from  David  to  Joseph  having  two  names.  2.  Joseph's  mother  marrying  twice.  Son 
of  one  by  birth,  son  of  the  other  by  adoption.  The  two  records  of  these  two  fath- 
ers. Luke  traces  the  line  thro'  Heli  and  not  thro'  Jacob.  Julius  Africanus,  a.d. 
220.  This  makes  Christ's  descent  fi'om  David,  not  thro'  Joseph,  but  Mary.  3. 
Mary  an  heiress,  married  in  her  own  tribe,  her  husband  assuming  her  father's  name. 
Neh.  vii.  63.  4.  Mary,  the  daughter  of  Heli.  An  unsolved  difficulty.  Alford, 
Meyer.  Luke's  record  of  Mary,  and  Matthew's  of  Joseph.  Bengel,  Lightfoot,  Hall, 
Major,  Lange,  Oosterzee,  Olshausen,  Ebrard.  Anciently  both  were  thought  Jo- 
seph's. Others,  natural  descent  through  Nathan  from  David.  Mill,  Mlicott.  Jew- 
ish records  burned  by  Herod;  Eusebius  quoting  Apocryphal  Gospel  of  James. 
Questioned  by  Oosterzee.  Heli. — It  is  maintained  by  Lord  A.  Hervey,  the  latest 
investigator  of  the  genealogy  of  Christ,  that  Heli  was  the  real  brother  of  Jacob,  the 
father  of  the  Virgin  herself. 

29 — 31.  Simeon,  "  our  Saviour's  genea.  is  here  the  more  accurately  descr., 
bee.  there  were  that  would  have  put  false  Christs  upon  the  church."  ?  Nathan,  one 
of  the  sons  of  David,  born  in  Jerusalem.*    David,  the  king. 

The  great  importance  of  the  Bible  genealogies. — Christ,  the  end  of  the  Bible  gen- 
ealogies. God's  faithfulness  in  the  performance  of  His  ancient  promises.  Jesus, 
the  Son  of  Adam. — 1.  The  son  of  God  became  a  son  of  Adam;  2.  The  son  of  Adam 
truly  the  son  of  God,  the  promised  Redeemer.     Lange. 

Note  on  the  genealogies  of  our  Lord. — Seventy-five  generations  extend  through 
4,000  years.  Mary's  genealogy  given  in  Luke,  Joseph's  given  in  Matthew.  Writ- 
ing for  Jews,  Matthew  traced  Christ  to  Abraham ;  Luke,  for  Jew  and  Gentile,  traced 
him  to  Adam.  Luke's  record  ascending,  Matthew's  descending,  ancestral  line. 
From  David  to  Babylonian  captivity  Luke  gives  21,  and  Matthew  14  names.  The 
hope  of  ancestral  relation  to  the  promised  Messiah  preserved  jealously  these  family 
records  of  the  Jews. 

32»  33.  Jesse,  the  Bethlehemite.*  Obed,  the  s.  of  Boaz,  by  Ruth.^  Sal- 
mon, or  Salma,  or  Salmah,  s.  of  Nahshon*  or  Naasson,  mar.  to  Rahab,'  of  whom 
was  born  Boaz.  There  is  reason  to  believe  that  this  S.  was  the  s.  of  Caleb,  the  s. 
of  Hur  (the  "  father,"  i.e.,  founder  of  Bethlehem"*);  i.e.,  his  son  by  adoption,  or  bee. 
his  inheritance,  Bethlehem,  was  part  of  Caleb's  territory.  Naasson,  prince  of 
Judah  in  the  wilderness.  Aminadab,  whose  dan.  Elisheba  mar.  Aaron."  Aram, 
or  Ram.  in  0.  T.  ^srom,  or  Hezron."  Phareaj,  s.  of  Judah  by  dau. -in-law 
Tamar.p  One  of  the  gt.  fam.  of  Judah — the  Pbarazites: — named  from  him.  He  is 
also  called  Perez.' 


Chap.  iii.  34—38. 


.313 


Genealogies. — "  The  life  of  a  Jew  was  essentially  two-fold:  he  was  a  member  of 
a  civil  state,  aud  he  was  at  the  same  time  a  member  of  a  theocracy ;  his  life  was 
both  political  and  religious.  This  distinction  seems  to  have  been  preserved  in  the 
giving  of  names.  Traces  of  the  double  name  are  found  throughout  the  course  of 
Scripture  history.  It  is  highly  probable  that  the  sacred  name  imposed  at  birth  would 
be  entered  in  a  difl'erent  list  from  the  common  name  by  which  a  man  was  known  in 
his  civil  relationships.  The  conclusion  to  which  we  are  brought  is  that  we  have 
before  us  two  such  registers,  one  drawn  from  public,  and  the  other  fi'om  private 
sources;  or,  as  is  conjectured  above,  one  from  a  civil  genealogy,  the  other  from  writ- 
ings laid  up  in  the  Temple."     Bib.  III. 

34—36.  Tliara<'=Terah.  Nachor=Nahor.  Saruch=Serug.^  Ragati= 
Reu.<=  Phalec=Peleg<*  ((?itjmo?0,  "i"  whose  days  the  earth  was  divided."  Sala 
=Salah,«  or  Shelah.  Caitian,  this  C,  s.  of  A.,  not  in  Heb./ hwt  in  LXX.s  Hence 
the  Evangs.  had  access  to  geneas.  which  are  lost  to  us. 

Tlie  significance  of  the  genealogy  of  Jesus. — 1.  For  His  person;  2.  For  His 
work.  "  This  remarkable  genealogical  tree  stands  forth,  a  unique  memorial  of  the 
faith  and  expectation  of  the  Old  Testament  saints." — Arndt. 

Pride  of  ancestry  rebuked. — Frederick  of  Saxony,  surnamed  the  Sage,  rendered 
his  claim  to  this  title  doubtful  by  his  attention  to  the  descent  of  his  family.  A  cele- 
brated genealogist  had  told  him  that  a  copy  of  his  pedigree  was  preserved  in  Noah's 
ark.  To  substantiate  this  account,  the  prince  neglected  all  aflairs  of  state,  to  the 
great  regret  of  his  ministers,  who  remonstrated  with  him  on  the  absurdity ;  but  all 
to  no  purpose.  At  length  his  cook,  who  was  his  favorite  buffoon,  desired  an  audience 
of  him,  when  he  told  the  emperor  that  this  curiosity  to  know  his  origin  was  neither 
useful  nor  honorable.  "  At  present,"  said  the  jester,  "  Hook  upon  you  as  subordi- 
nate only  to  the  Deity ;  but,  if  you  search  into  Noah's  ark,  perhaps  I  shall  discover 
that  you  and  I  are  cousins,  as  we  have  all  had  our  relations  there."    Percy. 

37,  38.  Matliusala=Methuselah.*  Maleleel=Mahaleel.'  Adam  .  . 
God,  "  thus  the  H.  Spirit,  writing  by  St.  Lu.  to  the  Gentiles,  taught  them  what  they, 
esp.  the  Gks.,  much  needed  to  learn,  that  God  had  made  of  one  blood  all  nations  of 
men. "  ^ 

The  first  and  second  Adam. — 1.  Their  natural  relationship;  2.  The  infinite 
difference  in  their  relations  (o)  to  God,  {b)  to  man,  (c)  to  each  other.  3.  The  won- 
derful difference  between  the  apparent  and  the  actual  in  the  person  of  the 
Redeemer.  Luke  gives  us  a  glimpse  of  it  in  His  descent;  but  it  strikes  us  also 
when  we  consider  the  lowly  outward  appearance,  and  exalted  dignity  {a)  of  His 
person,  (6)  of  His  work,  (c)  of  His  kingdom,  {d)  of  His  future.     Lange. 

The  memory  of  ancestry. — An  affectionate  regard  for  the  memory  of  our  fore- 
fathers is  natural  to  our  heart:  it  is  an  emotion  totally  distinct  from  pride;  an  ideal 
love  free  from  that  consciousness  of  requited  affection  and  reciprocal  esteem  which 
constitutes  so  much  of  the  satisfaction  we  derive  from  the  love  of  the  living.  They 
are  denied,  it  is  true,  to  our  personal  acquaintance ;  but  the  light  they  shed  during 
their  lives  survives  within  their  tombs,  and  will  reward  our  search,  if  we  explore 
them.  If  the  virtues  of  strangers  be  so  attractive  to  us,  how  infinitely  more  so  should 
be  those  of  our  own  kindred;  and  with  what  additional  energy  should  the  precepts 
of  our  parents  influence  us,  when  we  trace  the  transmission  of  those  precepts  from 
father  to  son  through  successive  generations,  each  bearing  the  testimony  of  a  virtu- 
ous, useful  and  honorable  life  to  their  truth  and  influence ;  and  all  uniting  in  a  kind 
and  earnest  exhortation  to  their  descendants  so  to  live  on  earth  that  (followers  of 
Him  through  whose  grace  alone  we  have  power  to  obey  Him)  we  may  at  last  be 
reunited  with  those  who  have  been  before,  and  those  who  shall  come  after  us: — 

No  wanderer  lost — 
A  family  in  heaven. 

id.  Lindsay. 


a  Ge.  Xi.    24—32; 

Jos.   xxiv.    2;    1 

Ch.  i.  26. 

h  Gen.  xi.  20—23: 

1  Ch.  i.  26. 

cGe.  xi.  18—21;  1 

Ch.  i.  25. 

d  Ge.  X.  25;  xi. 
16—19;  1  Ch.  1.  19, 
25. 

eGe.x.24  (marg.); 
1  Ch.  1.  18,  24. 

/Ge.  xi.  21;lCh. 
i.  24. 


xi.   12;  1 


g  Gen. 
Ch.  i.  24 

"  Some  men  by 
ancestry  are  only 
the  shadow  of  a 
mighty  name." 
Lucan. 


h  Ge.  V.  21—27 :  1 
Ch,  1.  3. 

iQe.  y.  13—17;  1 
Ch.  i.  2. 

j  Ac.  xvii.  26. 


314 


LUKE. 


Chap.  iv.  1—8. 


A.D.  27. 


the  temptation 
of  Jesus 

Ma.iv.  1— ll;Mk. 
i.  Vl,  13;  Lu.  iv. 
1—13 

Temptation  only 
merges    into   sin 
when  man    con- 
sents to  It. 
"  'Tis  one  thing 

to  be  tempted, 

Escalus, 
Another  thing  to 

fall." 

Shakespeare. 

"  In  His  su- 
preme moments 
society  was  im- 
possible to  Him. 
Out  of  loneliness 
He  issued  to  be- 
gin His  work; 
into  loneliness 
He  passed  to  end 
it.  The  mom- 
ents that  made 
His  work  Divin- 
est  were  His  own 
and  His  Fath- 
er's." 


the  first 
temptation 

a  2  Tl.  ill.  16; 
2  Pe.  1.  20,  21; 
Ko.  XV.  i. 
Tempted  as  a  man. 
"Had  Satan  suc- 
ceeded, and  had 
Jesus  wrought 
this  miracle  for 
Himself,  putting 
around  His  hu- 
man nature  the 
shield  of  His  Di- 
vinity, then  Je- 
sus would  have 
ceased  to  be 
man."    Burton. 


the  second 
temptation 

"  Christ  was  to 
give  up  His  spir- 
itual kingdom 
lor  a  temporal ; 
His  converting 
the  world,  for  a 
ruling  of  the 
world,— a  real 
act  of  worship 
of  Satan,  prac- 
tically acknowl- 
edging him  as 
supreme,  and 
really  leaving 
all  souls  uncon- 
verted, and 
therefore  under 
the  dominion  of 
Ijatan."   Peloubet, 


CHAPTER    THE  FOURTH. 

1,  2.  forty,  the  number  was  connected  in  the  Jewish  mind  with  notions  of 
seclusion,  and  revelation,  and  peril; — Moses  on  Sinai,  Ex.  xxxiv.  18;  Elijah,  1  K. 
xix.  8;  the  wandering  of  the  Israelites,  Num.  xiv.  34;  Judg.  xiii.  1.  tempted,  the 
present  participle  implies  that  the  temptation  was  continuous  throughout  the  forty 
days,  though  it  reached  its  most  awful  climax  at  their  close.     Cam.  B. 

The  temptation  in  the  wilderness. — I.  The  first  temjjtation  was  to  use  His  mirac- 
ulous power  for  the  gratification  of  his  appetite.  II.  The  second  was  to  obtain 
power  by  dishonorable  means.  III.  The  third  (ace.  to  the  arrangement  of  Lu.)  is  to 
seek  to  hasten  His  kingdom  by  what  is  sensational.  "  Christ  has  fought  the  battle, 
and  gained  the  victory,  with  precisely  the  weapons  which  are  in  the  hands  of  all 
Christians." 

The  best  of  men  not  exempt  from  temptation. — Felix  Neft'  was  often  heard  sing- 
ing praises  to  God,  when  alone  m  his  room.  Worldly  men  said  of  him:  "  What  a 
singular  being  !  he  seems  unhappy,  and  yet,  when  he  is  alone,  he  is  always  singing! " 
It  was  because  Nett'  rejoiced  in  the  Lord.  Yet  his  friends  relate  that  he  had  also 
great  spiritual  trials.  He  said  that  he  was  sometimes  so  assailed  by  the  adversary 
of  souls,  that  he  seemed  to  himself  to  be  surrounded  with  ruins,  and  he  lost  for  a 
moment  even  the  hope  of  being  saved.  But  soon  he  resumed  courage.  "He  who 
has  taken  me  into  fellowship  with  Himself,  is  faithful,"  said  he;  "and  if,  on  account 
of  my  many  unfaithfulnesses,  He  hides  for  a  moment  His  face,  I  hope  ever  in  Him : 
I  know  in  whom  I  have  believed  !  "  Oiren. — Good  Christians  tempted  most. — All 
good  Christians,  then,  must  be  tempted.  But  if  any  of  them  be  of  better  graces 
than  other,  or  calleth  forth  to  higher  place  and  service  than  other,  they  are  specially 
eyesores  to  Satan,  they  are  a  fair  mark  for  the  arrows  of  his  temptations.     Bpke. 

3,  4.  if,  etc.,  if  He  had  not  been  the  son  of  God,  Christ  might  have  wished  to 
turn  the  stone  into  bread,  it  .  .  written,  the  rule  of  His  faith  and  practice  is 
the  H.  Scripture,  although  He  is  full  of  the  H.  Ghost,  every  word,  who  shall  say 
that  an]/  part  of  Scripture  is  without  use  ? « 

It  is  written. — The  sword  of  the  spirit :  1.  How  dazzling  its  brightness;  2.  How 
deep  its  wounds;  3.  How  decisive  its  triumphs.  Man  does  not  live  by  bread  alone; 
he  cannot,  he  may  not,  he  need  not.  God  can  avert  the  necessities  of  His  people 
by  any  means.     Lange. 

True  living. — It  was  true  in  the  highest  sense  that  a  man  must  live:  but  his  life 
does  not  consist  in  the  mere  gratification  of  his  bodily  cravings,  or  even  the  natural 
desires  of  his  mind  and  heart,  or  even  in  his  life  here.  The  essential  life  of  his 
nature  consists  in  his  living  and  acting  in  harmony  with  the  will  of  God.  Wace. 
The  xcritten  word. — It  is  written  of  Augustine,  that  lying  sick  on  his  bed,  he  caused 
the  seven  penitential  Psalms  to  be  painted  on  the  wall  over  against  him,  in  great 
letters:  that  if  after  he  should  become  speechless,  yet  he  might  point  to  every  verse 
when  the  devil  came  to  tempt  him,  and  so  confute  him.  "Blessed  is  he  that  hath 
his  quiver  full  of  such  arrows,  they  shall  not  be  ashamed." 

5 — 8.  and,  etc.,  this  second  tempta.  of  Ma.  is  the  last  of  Ln.  That  the 
actual  order  is  that  of  St.  Matthew  is  probable,  because  (1)  he  alone  uses  notes  of 
sequence,  "then"  ''again;"  (2)  Christ  closes  the  temptation  by  "Get  thee  behind 
me,  Satan  "  {see  on  vs.  8") ;  (3)  as  an  actual  Apostle  he  is  more  likely  to  have  heard 
the  narrative  from  the  lips  of  Christ  Himself.  Farrar.  of  .  .  world,  see  Gk., 
"the  inhabited  world,"  the  world  that  Caesar  taxed,  in  .  .  time,  rather,  in  a 
second;  comp.  1  Cor.  xv.  52,  "in  the  twinkling  of  an  eye" — in  the  sudden  flash  of 
an  instantaneous  vision,  all,  etc.,  arrogant  claim,  no  absolute  right,  for  .  . 
delivered,  the  original  is  even  stronger — "  has  been  entrusted  to  me."  Hence  the 
expressions,  "the  prince  of  this  world,"  John  xii.  31,  xiv.  30;  " the  prince  of  the 
power  of  the  air,"  Eph.  ii.  2.  Satan  is  in  one  sense  "a  world-ruler  {KoaixoKprjr&p) of 
this  darkness."  whomsoever,  hence  it  may  be  so  many  of  the  wicked  get  so 
large  a  share  of  the  devil's  gifts,  on  the  devil's  terms,  in  the  devil's  way,  with  the 
devil's  blessing,  all  .  .  thine,  proving  two  things— (1)  the  devil's  contempt 
for  those  to  whom  he  had  given  it  already;  (2)  his  fear  of  Christ;  no  bribe  too  great 
to  gain  Him. 


Chap.  iv.  9—15. 


LUKE. 


315 


The  dangerous  mountain-to'ps  of  spiritual  life. — The  evil  one,  the  prince  of  this 
world:  1.  The  extent;  2.  The  limits  of  his  power.  Satan  never  lies  more  boldly  than 
when  he  promises.  The  tcorship  of  the  devil  in  its  more  refined  forms. — 1.  How 
ancient  it  is;  2,  How  richly  it  seems  I'ewarded;  3.  How  mihappily  it  ends.  To  wor- 
ship  the  Lord  and  to  serve  Him  alone  \B—\.  A  difficult;  2.  A  holy;  3.  A  blessed 
demand.     Lange. 

The  devil  acts  methodically. — The  devil  acts  according  to  a  plan  which  we  should 
know,  and  which  the  Holy  Ghost  reveals  to  us:  "the  lust  of  the  ttesh,  the  lust  of  the 
eyes,  and  the  pride  of  life."  He  adhered  to  that  plan  with  Eve,  who  yielded  to  tempta- 
tion when  she  saw,  first,  that  the  fruit  "was  good  for  food,"  then,  "that  it  was 
pleasant  to  the  ej'es,"  and  lastly,  that  it  was  "to  be  desired  to  make  one  wise."  He 
adopted  it,  equally,  with  Jesus,  whom  he  tempted,  first,  by  the  wants  of  the  fiesh ;  sec- 
ondly, by  the  exhibition  of  earthly  pomp;  lastly,  by  the  pride  of  a  wonderful  miracle. 
Adoljjhe  Monod. 

9 — la.  Jerusalem,  "the  holy  city"  {Ma.,  writing  for  Jews).  {For  notes  see 
Ma.  iv.  1—11.) 

The  Lord  of  the  Temple,  upon  the  pinnacle  of  the  Temple,  and  on  the  brink  of 
the  precipice. — The  highest  elevations  border  on  the  deepest  precipices.  The  abuse 
of  Holy  Scripture  is— I.  Manifold;  when  the  letter  is  used  as  a  weapon  against  the 
spirit;  a  poetical  sentence,  as  a  weapon  against  the  demands  of  the  law;  an  Old 
Testament  text  to  combat  a  declaration  of  the  New;  2.  Dangerous,  because  the  word 
of  Scripture  is  holy  in  itself,  finds  an  echo  in  the  mind,  and  is  used  with  so  much  art; 
3.  Only  to  be  conquered  by  a  right,  i.e.,  an  intelligent,  persevering,  and  anxious 
searching  of  the  Scripture.  The  protection  of  angels  not  to  be  expected  by  those  toko 
tempt  God. — The  ministry  of  angels:  1.  How  far  it  may  be  expected;  2.  And  how 
far  not.     Lange. 

Luther^s  temptation. — Luther  saj^s,  "Once  upon  a  time,  the  devil  came  to  me, 
and  said,  'Martin  Luther,  you  are  a  great  sinner,  and  you  will  be  damned.'  '  Stop, 
stop  !  '  said  I,  '  one  thing  at  a  time.  I  am  a  great  sinner,  that  is  true,  though  you 
have  no  right  to  tell  me  of  it.  I  confess  it.  What  next, — Therefore  you  will  be 
damned.  That  is  not  good  reasoning.  It  is  true  I  am  a  great  sinner;  but  it  is  writ- 
ten, '  Jesus  Christ  came  to  save  sinners ' :  and  therefore  I  shall  be  saved.  So  I  cut 
the  devil  oft"  with  his  own  sword;  and  he  went  away  mom-ning,  because  he  could  not 
cast  me  down  by  calling  me  a  sinner." 

13.  all  .  .  temptation,  i.e.,  during,  and  at  the  close  of  these  forty  dys. 
season,  but  only  for  a  season,"  "until  a  fit  time." 

When  the  devil  departs  it  is  only  ''for  a  season." — He  returns:  1.  To  tempt 
again;  but  2.  To  be  again  opposed:  and  3.  Again  conquered.     Lange. 

Tlie  three  temptations. — So  Satan  completed,  and  Jesus  resisted,  "  every  tempta- 
tion " — that  is,  every  form  of  temptation.  In  the  first,  Jesus  was  tempted  on  the  side 
of  His  physical  nature ;  in  the  second  the  attack  was  on  the  side  of  His  intellectual 
nature,  looking  out  on  His  political  life ;  while  in  the  third  the  assault  was  on  the  side 
of  His  spiritual  life.  In  the  first  He  is  tempted  as  the  Man,  in  the  second  as  the  Mes- 
siah, and  in  the  third  as  the  Divine  Son.  In  the  first  temptation  He  is  asked  to  make 
use  of  His  newly  received  miraculous  power  over  nature— passive,  unthinking  nature; 
in  the  second  He  is  asked  to  throw  it  over  the  "  world,"  which  in  this  case  is  a  synonym 
for  humankind;  while  in  the  third  He  is  asked  to  widen  the  realm  of  His  authority, 
and  to  command  the  angels,  nay,  God  Himself.  So  the  three  temptations  are  really 
one,  though  the  fields  of  battle  lie  in  three  several  planes.  And  the  aim  was  one. 
It  was  to  create  a  divergence  between  the  two  wills,  and  to  set  the  Son  in  a  sort  of 
antagonism  to  the  Father,  whicli  would  have  been  another  Absalom  revolt,  a  Divine 
mutiny  it  is  impossible  for  us  even  to  conceive.     Burton. 

14,  15.  power     .     .     Spirit,  the  source  of  His  might,  and  secret  of  His  suc- 
cess.    Galilee,  it  was  prob.  during  this  journey  into  Galilee  that  He  discoursed 
Avith  the  Samaritan  woman  at  Jacob's  well  {Jo.),     taught     .     .     synagogues 
where  He  had  been  a  scholar.  He  becomes  a  teacher,     glorified    "Envy  itself 
was  throttled,  wh.  yet  usually  waits  upon  virtue."  ' 

The  triumphant  return  from  the  wilderness  of  temptation.— Wherever  Jesus 
comes  His  fame  always  precedes  Him.  His  journeyings  are  begun  under  a  favora- 
ble omen.  Jesus  returns  to  the  place  where  He  had  been  brought  up,  as  a  prophet 
mighty  in  word  and  deed.     The  heart-winning  art  of  Jesus.  I 


Safety  in  the  Scrip- 
tures :  —  We  are 
penned  up  into 
the  Scriptures  as 
into  our  sheep- 
folds,  while  we 
contain  o  u  r  - 
selves  within 
them  there  we 
are  safe;  the  wolf 
may  howl,  but  he 
cannot  bite  us. 
Bp.  Racket. 


the  thlfd 
temptation 

The  devil  may 
place  the  soul  in 
peril  and  temp- 
tation, but  can 
never  make  it  sin. 
"It  is,"  as  St  Au- 
gustine says, 
"the  devil's  part 
to  suggest,  it  is 
ours  not  to  con- 
sent." 

"To  go  into  any 
peril,  however 
great,  at  the  call 
of  duty,  trusting 
that  God  will  pro- 
tect, is  faith.  To 
go  into  any  peril, 
when  there  is  no 
call  of  duty, 
trusting  that  God 
will  protect.  Is 
presu  mption." 
Boyd. 

a  Lu.  xsil.  53. 
"Satan  tempts 
most  when  he 
thinks  his  poli- 
cies will  more 
easily  prevail ; 
some  are  fit- 
ted to  receive 
the  impression 
of  temptation,  as 
soft  wax  is  fitted 
to  receive  the  im- 
pression of  the 
seal  The  apostle 
speaks  of  '  ves- 
sels fitted  for  de- 
struction :'  so 
there  are  vessels 
fitted  for  tempta- 
tion." T.   ^Vatson. 


Jesus  begins  to 
teach 

Ma  iv.  12—17; 
Mk.  1.  14,  15;  Lu. 
iv.  14,  15 ;  Jo.  iv. 
43—45. 


316 


LUKE. 


Chap.  iv.  i6— ay. 


"Lipsius  com- 
plaineth  that 
now-a-days  men 
have  left  off,  not 
only  to  do  things 
praisew'rthy.but 
also  to  praise 
those  that  do 
so."   Trapp, 


Jesus  rejected 
at  Nazareth, 
etc. 

Ma.  Iv.  13—16 ; 
Lu.  iv.  16—31. 

reads  the  pro- 
phecy by 
Isaiah  in  the 
synagogue 

Delivered  unto  him: 
Literally,  "  there 
■waafurtlier  hand- 
ed to  Him."  The 
ex  pression 
means  that  after 
He,  or  another, 
had  read  the  Par- 
ashah,  or  First 
Lesson,  which 
was  always  from 
the  Pentateuch, 
the  clerk  handed 
to  him  the  Roll  of 
Isaiah,  which 
contained  the 
Haphtarak,  or  Sec- 
ond Lesson. 

o  Ac.  xiil.  15. 


He  applies  the 
prophecy 

6   Ps.   xlv.  2;  Is. 

1.  i ;  Ma.  xiii.  54 ; 

Mk.  vi.  2 ;  Lu.  ii. 

47. 

c  Ma.  iv.  13;  xi. 

'/3,  etc. 

d    Ma.   xiii.    67; 

Jo.  iv.  44. 


"The  village  beg- 
garly pride  of  the 
Nazarenes  can- 
not at  all  com- 
prehend the  hu- 
mility of  the 
Great  One."  Stier. 


widow  of 
Sarepta  and 
Naaman 

e  1  K.  xvii.  9. 
f2K.  V.  14. 
flf  Mk.  vll.  24—30. 
ft  Jo.  Iv,  46. 


Spiritual  x>oicer. — "Another  rave  instance  of  extraordinarj'  spiritual  power  is 
ttiat  of  Father  Carpenter,  of  New  Jersey,  a  Presbyterian  layman  of  a  past  genera- 
tion. A  cipher  in  the  Church,  till  anointed  of  the  Holy  Ghost,  he  immediately  be- 
came a  man  of  wonderful  spiritual  power,  though  of  ordinary  intellect,  and  very  lim- 
ited education.  In  personal  eflbrt,  hardened  sinners  melted  under  his  ai)peals  and 
yielded  to  Christ.  Once  in  a  stage  coach  going  from  Newark  to  New  York,  he  found 
six  unconverted  men  and  one  believer  his  fellow-passengers.  He  began  to  present 
the  claims  of  Jesus,  and  so  powerfully  did  the  Spirit  attend  the  truth,  that  four  were 
converted  in  the  coach,  and  the  other  two  after  reaching  New  York.  At  his  death 
it  was  stated  that  by  a  very  careful  inquiry  it  had  been  ascertained  that  more  than 
ten  thousand  souls  had  been  converted  through  his  direct  instrumentality."    Bib.  El. 

i6 — ao.  His  custom,  His  custom.  Who  can  discov.  or  imitate  better  cus- 
toms than  His?  delivered,  not  unusual  for  ruler  of  synagogue  to  call  upon 
"persons  of  any  learning  or  note  to  read  and  explain.""  found,  as  some  say  the 
lesson  for  the  day:  whence  the  time  of  year  has  been  inferred,  written,  quota- 
tion is  in  mid.  of  that  div.  of  Book  of  Isaiah  which  relates  to  the  Messiah,  sat 
down,  cust.  to  read  standing,  and  sit  down  to  teach.  Act  of  sitting  showed  that 
He  was  ab.  to  teach,  hence  "the  eyes  of  all,"  etc. 

TJie  rejection  at  Nazareth. — I.  Learn  that  the  habit  of  attending  the  house  of 
worship  is  Christ-like.  II.  From  the  opening  words  of  His  discourse  we  learn  the 
appropriate  objects  of  the  preaching  of  the  Gospel:  1.  The  poor;  2.  The  broken- 
hearted; 3.  The  captives.     Longwill. 

Synagogue  worsMjj. — The  Jewish  sj'nagogues  were  open  every  day  for  three  ser- 
vices, but  as  those  of  the  afternoon  and  evening  were  always  joined,  there  were,  in 
reality,  only  two.  It  was  the  duty  of  every  godly  Jew  to  go  to  each  service,  for  so 
sacred  was  daily  attendance  that  the  Rabbis  taught  that  "he  who  practised  it 
saved  Israel  from  the  heathen."  The  two  market  days,  Monday  and  Thursday, 
when  the  country  people  came  into  town,  and  when  the  courts  were  held,  and  the 
Sabbaths,  were  the  special  times  of  public  worship.  Feast  days  and  fasts  were  also 
marked  by  similar  sacredness.     Geikie. 

21 — 34.  began,  etc.,  these  were  the  first  words  of  the  discourse.  It  began 
with  the  announcement  that  He  was  the  Messiah  in  whom  the  words  of  the  prophet 
found  their  fulfilment,  gracious, *"  uttered  with  grace,  dignity.  Joseph's  son  ? 
This  points  to  a  gradual  change  in  the  feeling  of  the  listening  Nazarenes.  Cam.  B. 
He  said,  perceiving  their  thoughts.  Capernaum,"  the  fame  of  which  was 
widely  circulated,  no  prophet,  etc.,^  "upon  familiarity  will  grow  more  con- 
tempt."   accepted,  i.e.,  acceptable. 

Chrisfs  first  sermon  at  Nazareth. — I.  The  connection  in  which  it  is  found.  II. 
The  place  in  which  the  scene  here  recorded  occurred.  HI.  The  character  under 
which  the  Lord  Jesus  is  here  represented:  1.  As  a  teacher;  2.  As  a  comforter ;  3. 
As  a  deliverer.  IV.  The  results  of  this  exercise  of  the  Saviour's  ministry:  1.  Pleas- 
ing (».  22);  2.  Painful  (^7.  28); 

Our  Lord's  themes  of  discourse. — Our  Lord  found  many  a  topic  of  discourse  in 
the  scenes  around  him.  Even  the  humblest  objects  shine  in  his  hands,  as  I  have 
seen  a  fi-agment  of  broken  glass  or  earthenware,  as  it  caught  the  sunbeam,  light  up, 
flashing  like  a  diamond.  With  the  stone  of  Jacob's  well  for  a  pulpit,  and  its  water 
for  a  text,  He  preached  salvation  to  the  Samaritan  woman.  A  little  child  which  He 
takes  from  its  mother's  side,  is  the  text  for  a  sermon  on  humility.  A  husbandman 
on  a  neighboring  height  between  Him  and  the  sky,  supplies  a  text  from  which  He 
discourses  on  the  Gospel,  and  its  eflects  on  different  classes  of  hearers.  In  a  woman 
baking;  in  two  women  who  sit  by  some  cottage-door  grinding  at  the  mill;  in  an 
old,  strong  fortalice,  perched  on  a  rock,  whence  it  looks  across  the  brawling  torrent 
to  the  ruined  and  roofless  gable  of  a  house  swept  away  by  mountain-floods, — Jesus 
found  texts.  From  the  birds  that  sung  above  His  head,  and  the  lilies  that  blos- 
somed at  His  feet,  He  discoursed  on  the  care  of  God ;  these  His  te.xts,  and  provi- 
dence His  theme.     Guthrie. 

25 — 27.  three  .  .  months,' not,  as  some,  at  variance  with  "the  third 
■ye&r,"  vih.  \s  not  dated  fr.  beginning  of  the  famine.  There  were  many  days ;  and 
in  the  third  yr.,  prob.  aft.  those  many  dys.,  the  word  of  the  Lord  came  to  Elijaii. 
Sarepta,  the  Zarephath  {smelting  house)  of  0.  T,,  now  Surafend.  and,  etc./ it 
is  remarked  that  these  two  examples  have  a  close  parallelism  with  those  of  the 
Svro-Phoenician  woman''  and  the  ruler's  son.* 


Chap.  iv.  a8— 32. 


LUKE. 


317 


All  men  are  thought  of  by  God. — There  is  a  place  iu  each  mother's  heart  for 
every  child  that  is  given  her,  and  do  you  not  suppose  there  is  a  place  in  God's  heart 
for  every  child  that  He  has  created  ?  Do  you  not  suppose  that  all  men  stand  before 
Him  plain,  and  individual,  and  distinct  ?  Yes,  you  stand  before  God  as  if  there 
were  not  another  man  in  the  universe.  As  men  stand  before  us  without  mistake  of 
identity,  and  as  all  that  we  think  and  feel  of  them  we  think  and  feel  of  them  as  in- 
dividuals, so  we  stand  before  God,  and  all  that  He  thinks  and  feels  ol  us  He  thinks 
and  feels  of  us  as  individuals.  He  calls  every  one  of  us  by  name,  and  He  does  it  a 
great  deal  more  than  we  know.  How  much  does  the  child  know  of  the  thoughts  of 
the  mother  who  sings  and  rocks  its  cradle  while  it  sleeps,  and  breathes  its  name  ? 
AVhen  the  child  is  gone  from  home  for  a  visit  or  for  school,  how  much  does  it  know 
of  the  thoughts  that  are  beaded  and  strung,  pearl-like,  before  God,  on  its  account,  or 
of  the  frequency  with  which  its  name  is  uttered  ?  If  the  child  could  follow  its  fath- 
er's and  mother's  voice,  in  the  closet  and  elsewhere,  how  often  would  it  hear  its  own 
sweet  name  sounding  all  the  way  up  to  heaven  !  And  if  this  is  so  with  earthly 
parents,  may  we  not  suppose,  when  we  remember  the  boundlessness  of  God's  love, 
that  there  is  not  a  child  of  His  on  which  He  does  not  bestow  special  thought  and  at- 
tention.    Beecher. 

a8,  29.  wrath,  as  also  on  another  occasion,  fr.  a  similar  cause."  The  aorist 
implies  a  sudden  outburst,  brow  .  .  hill,''  one  of  the  many  precipitous  clifls 
hard  by.'-'  cast  .  .  headlong,''  hoping  thus  to  compass  the  death  of  Him 
whose  time  was  not  yet  come. 

Thepoiver  of  prejudice  over  truth. — Unbelief  the  same  in  all  ages — (1)  Exhibited, 
and  (2)  punished  in  the  same  manner.  Tlie  unbelievmg  rejection  of  Christ  at  the 
present  day. — 1.  Bears  the  same  character;  2.  Betrays  the  same  origin;  3.  And 
deserves  the  same  punishment  as  that  of  the  inhabitants  of  Nazareth.     Lange. 

Mount  of  Precipitation.— OvlQ  who  visits  Nazareth  at  this  day  will  see  how  re- 
markably it  answers  to  this'  description.  It  is  built  on  precipitous  slopes,  and  in 
several  places  we  noted  rocky  steeps  of  forty  or  fifty  feet.  These  are  chiefly  on  the 
outer  edge  of  the  city,  and  would  answer  to  this  narrative.  A  Maronite  church 
stands  on  one  of  these  spots.  The  Latin  monks,  however,  have  located  this  event 
at  a  higher  summit,  called  the  Mount  of  Precipitation,  about  two  miles  S.  by  E. 
from  the  city.  But  the  enraged  people  would  scarcely  walk  two  miles  to  vent  their 
rage,  if  it  could  be  done  more  immediately.  Besides  it  is  not  on  the  brow  of  that 
hill  that  Nazareth  is  built.  This  kind  of  punishment  was  sometimes  inflicted  by  law 
among  the  Romans.     Jacobus. 

30—33.    passing    .     .    way,'  evidently  miraculous.      sabbath    days, 

the  synagogue  being  open,  and  the  people  at  leisure,     they,   people,  rulers,  etc. 
doctrine,  manner  and  matter  of  instruction./    power,  healing  and  convincing. 

Christ  the  conqueror  of  His  enemies,  even  when  He  seems  to  yield  to  them. — The 
intrepid  calmness  of  the  Lord,  contrasted  with  the  blind  fury  of  His  enemies.  The 
servant  of  the  Lord  invulnerable  till  his  hour  is  come.  What  a  difl'erence  between 
tlie  mountain  in  the  desert,  whence  our  Lord  saw  all  the  kingdoms  of  the  world,  and 
the  hill  of  Nazareth  where  His  life  was  threatened  !  Yet  He  is  victorious  on  both ; 
and  even  the  hill  whence  they  would  cast  Him  down,  becomes  a  step  to  the  throne 
over  all  things.     Lange. 

Remarkable  change  in  the  conduct  of  a  mob. — A  missionary  who  had  been  sent 
to  a  strange  land  to  proclaim  the  "gospel  of  the  kingdom  of  God"  came  to  a  place 
where  he  had  often  before,  at  no  small  risk,  preached  Christ  crucified.  About 
fifty  people  who  had  received  good  impressions  from  the  Word  of  God,  assembled: 
after  he  had  preached  about  thirty  minutes,  an  outrageous  mob  surrounded  the 
house,  armed  with  difterent  instruments  of  death.  The  preacher  then  addressed  his 
little  flock  to  this  efiect,  "These  outrageous  people  seek  not  you  but  me;  if  I  con- 
tinue in  the  house,  they  will  soon  pull  it  down  and  we  shall  be  all  buried  in  its  ruins.  I 
will  therefore  in  the  name  of  God  go  out  to  them  and  you  will  be  safe."  As  soon  as 
the  preacher  made  his  appearance  the  savages  became  instantly  as  silent  and  as  still 
as  night:  he  walked  forward  and  they  divided  to  the  right  and  to  the  left,  leaving  a 
passage  about  four  feet  wide  for  himself  and  a  young  man  who  followed  him  to  walk 
in.  The  narrator,  who  was  present  on  the  occasion,  goes  on  to  say:  This  was  one  of 
the  most  affecting  spectacles  I  ever  witnessed,  an  infuriated  mob  without  any  visible 
cause  (for  the  preacher  spoke  not  one  word)  became  in  a  moment  as  calm  as  lambs. 
They  seemed  struck  with  amazement  bordering  on  stupefaction;  they  stared  and 
stood  speechless,  and  after  they  had  fallen  back  to  right  and  left  to  leave  him  a  free 


A.D.  28. 

"OurLord  brings 
forward  Instan- 
ces wh.  the  two 
greatest  proph- 
ets in  Israel  were 
■v>t  directed  to  act 
in  accordance  with 
the  proverb  ;  but 
their  miraculous 
powers  exerted 
on  those  who 
were  strangers  to 
God  s  inherit- 
ance." Alford, 


Jesus  thrust 
out  of  the 
city 

a  Ac.  xxii.  22. 
6  Robinsoniii.  187. 
c  "  The  traveller 
will  see  more 
than  one  cliff 
that  might  have 
served  the  pur- 
pose of  the  fanat- 
ical populace." 
Porter,  346. 

dPs.  xxxvii.  12, 
32,  33. 


Capemaum 

e  Jo.  viil.  59 ;  X . 
39. 

"  He  looks  upon 
them  with  only 
one  glance  of  His 
majesty,  wh.  was 
till  this  last  point 
held  back,  and 
they  are  hinder- 
e(l  fr.  touching 
Him— they  must 
give  way,  right 
and  left.  In  awe 
of  Him."  Jacobus, 
f  Je.  xxiii.  29; 
Ma.  vii.  28,  29; 
Tit.  11.  15;  He. 
iv.  12. 

"  He  forsakes  not 
us.unless  we  first 
forsake  Him  ." 
Augustine. 

The  secluded 
mountain  village 
had  indeed  cast 
Him  out  —  the 
world  received 
Him.  Maweis, 


318 


Chap.  iv.  33—39' 


He  casts  out 
an  unclean 
spirit 

The  art  of  wor- 
shlp  avails 
nothing  If  the 
heart  of  worship 
is  gone;  but  if 
that  remain, 
subtle  attrac- 
tions will  ever 
draw  it  to  the 
place  where  "His 
name  is  record- 
ed, and  where 
His  honor  dwel- 
leth." 

"The  devils 
thought  by- 
praises  of  this 
sort  to  make  Him 
a  lover  of  vain- 
glory, that  He 
might  be  induc'd 
to  abstain  fr.  op- 
posing or  de- 
stroying them, by 
way  of  grateful 
return."   Cyril. 

"  I  have  often 
found  some  word 
of  Scripture  to 
me  like  the  gate 
of  Paradise." 
Luther. 

"Pompey  boast- 
ed that,  with  one 
stamp  of  his  loot, 
he  could  rouse 
all  Italy  to  arms; 
but  God,  by  one 
word  of  His 
mouth,  can  sum- 
mon the  inhabi- 
tants of  heaven, 
earth,  and  the 
undiscov  ered 
worlds,  to  His 
aid,  or  bring  new 
creatures  into 
being  to  do  His 
will," 


He  cures 
Simon's  moth- 
er-in-la^w 

Ma.  viil.  U,  15; 
Mk.  1.  29—31. 

"  His  near  ap- 
proach to  her 
showed  that  the 
disease  fled  from 
the  presence  of 
Jesus,  and  that 
His  own  body 
was  free  from  all 
danger  of  being 
Infected."  Bengel. 


passage,  they  were  as  motionless  as  statues.  They  assembled  with  the  lull  purpose 
to  destroy  the  man  who  came  to  show  them  the  way  of  salvation,  but  he,  passing 
through  the  midst  of  them,  went  his  way.     Clarke. 

33>  34*  2^^®  begins  that  description  of  one  complete  Sabbath-day  in  the  life  of 
Jesus,  from  morning  till  night,  which  is  also  preserved  for  us  in  Matt.  viii.  14 — 17; 
Mk.  i.  21 — 31.  devil,  Lu.,  writing  for  Gentiles,  adds  the  epithet  unclean,  which 
Ma.,  writing  to  Jeu'S  (for  whom  it  was  not  necessary),  never  does,  what  have 
we,  the  demon  speaks  in  the  plural,  merging  his  individuality  in  that  of  all  evil 
powers,  of  Naijareth,  where  He  had  just  been  rejected.  Epithet,  applied  in 
scorn  and  derision.     (For  additional  notes,  see  on  Mk.  i.  21 — 39.) 

TJie  man  with  an  unclean  spirit. — {See  Mk.  i.  21 — 28.)  I.  The  individual  with 
whom  our  Lord  came  in  contact:  1.  His  miserable  condition;  2.  The  language, 
which  the  evil  spirit  employed,  contains:  (1)  His  request;  (2)  His  inquiries;  (3)  His 
confession.  II.  The  wonderful  power  which  Jesus  displayed.  We  have  here  to  con- 
sider: 1.  His  authoritative  command ;  2.  The  spirit's  reluctant  submission.  III.  The 
effects  which  this  memorable  act  produced:  1.  It  excited  the  greatest  astonishment; 
2.  It  caused  His  fame  to  be  widely  extended.     Anon. 

Satan  in  the  synagogiie. — In  Macgowan's  "Dialogues  of  Devils"  there  is  this 
relation :  Two  infernal  spirits  having  met,  one  of  them  very  warm  and  weary,  and 
the  other  cool  and  lively,  after  a  little  explanation  it  was  found  that  he  who  was 
cool  and  lively,  had  been  at  the  playhouse  where  he  had  nothing  to  do,  where  they 
were  all  with  him,  where  they  were  all  of  one  mind,  all  doing  his  work;  whereas  the 
other  who  was  worn  and  weary,  said,  "  I  have  been  at  a  place  of  worship,  and  I  had 
much  to  do  there;  to  make  some  sleep;  to  induce  some  to  hear  for  others  instead  of 
themselves;  to  lead  the  thoughts  of  some,  like  the  fool's  eye,  unto  the  ends  of  the 
earth;  to  pick  up  as  fast  I  could  the  seed  which  was  sown  in  the  heart;  and  to  turn 
away  the  point  of  the  sword  of  the  Spirit,  which  is  the  Word  of  God." 

35 — 37.  hold  .  .  peace  (see  G'i-.),  ?«Y.,  "Be  thou  muzzled."  what  .  . 
word,  of  majesty,  might,  and  mercy.     "May  be  said  also  of  His  Gospel  Word." 

The  poioer  and  powerlessness  of  the  kingdom  of  darkness. — 1.  It  has  power — 
(1)  To  tyrannize  over  men ;  (2)  To  deride  the  Son  of  Man.  2.  It  is  powerless — (1) 
To  resist  the  command  of  the  Lord;  (2)  To  ruin  any  of  His  redeemed.  Hoio  the  evil 
one  meets  Christ,  and  how  Christ  meets  the  evil  one. — 1.  Tlie  evil  one  meets  Christ 
with  hypocritical  homage,  irreconcilable  hatred,  and  cowardly  fear.  2.  Christ  meets 
the  evil  one  with  intrepid  calmness,  pitying  love,  and  triumphant  power.     Lange. 

The  power  of  Clirist  to  heal. — Before  many  a  Popish  shrine  on  the  Continent  one 
sees  exhibited  a  great  variety  of  crutches,  together  with  wax  models  of  arms,  legs, 
and  other  limbs.  These  are  supposed  to  represent  the  cures  wrought  by  devotion 
at  that  altar ;  the  memorials  of  the  healing  power  of  the  saint.  Poor  miserable  super- 
stition, all  of  it,  and  yet  what  a  reminder  to  the  believer  in  Jesus  as  to  his  duty  and 
his  privilege  !  Having  plead  at  the  feet  of  Jesus,  we  have  found  salvation ;  have  we 
remembered  to  record  this  wonder  of  His  hand  ?  If  we  hung  up  memorials  of  all 
His  matchless  grace,  what  crutches,  and  bandages,  and  trophies  of  every  sort  should 
we  pile  together!  Temper  subdued,  pride  humbled,  unbelief  slain,  sin  cast  down, 
sloth  ashamed,  carelessness  rebuked.  The  cross  has  healed  all  manner  of  diseases, 
and  its  honors  should  be  proclaimed  with  every  rising  and  setting  sun.     Spurgeon. 

38,  39.  fever,  St.  Luke,  being  a  physician,  uses  the  technical  medical  dis- 
tinction of  the  ancients,  which  divided  fevers  into  "great "  and  "  little."     Oalen. 

Peter's  mother-in-law  cured  (see  also  Ma.  viii.  14;  and  Mk.  i.  29 — 31). — I.  The 
sufferer.  II.  Her  complaint.  III.  Her  cure.  We  are  shown  that  there  was  no — 1. 
Parade;  2.  Delay;  3.  Ground  for  doubting  the  reality  of  her  restoration;  "And 
she  ministered  unto  them." 

All  may  minister  for  God. — On  our  birthdays  our  little  children  love  to  give 
their  father  something,  if  it  is  only  a  bunch  of  flowers  out  of  the  garden,  or  a  four- 
penny  piece  with  a  hole  in  it;  they  like  to  do  it  to  show  their  love ;  and  wise  parents 
will  be  sure  to  let  their  children  do  such  things  for  them.  So  it  is  with  our  great 
Father  in  heaven.  What  are  our  Sunday-school  teachings  and  our  preachings,  and 
all  that,  but  these  cracked  fourpenny  pieces  ?  Just  nothing  at  all;  but  the  Lord 
allows  us  to  do  His  work  for  His  own  love's  sake.  His  love  to  us  finds  a  sweetness 
in  our  love  to  Him.  I  am  most  thankful  that  in  the  Church  there  is  room  for  such  a 
variety  of  ministries.     Some  brethren  are  so  queerly  constituted  that  I  cannot  tell 


Chap.  iv.  40—44. 


319 


what  they  were  made  for;  but  I  believe  if  they  are  God's  people  there  is  a  place  for 
them  in  His  spiritual  temple.  A  man  who  was  accustomed  to  buy  timber  and  work 
it  up,  on  one  occasion  found  a  very  crooked  stick  of  wood  in  his  bargain,  and  said  to 
his  son  aa  he  put  it  aside,  "  I  cannot  tell,  John,  whatever  I  shall  do  with  it;  it  is  the 
ugliest  shaped  piece  I  ever  bought  in  my  life  " ;  but  it  so  happened  while  building  a 
barn  that  he  wanted  a  timber  exactly  of  that  shape,  and  it  fitted  in  so  thoroughly 
well  that  he  said,  "  It  really  seems  as  if  that  tree  grew  on  purpose  for  that  corner." 
So  our  gracious  Lord  has  arranged  His  Church,  so  that  every  crooked  stick  will  fit 
in  somewhere  or  other,  if  it  be  only  a  tree  of  His  own  right  hand  planting:  He  has 
made  it  with  a  purpose,  and  knows  when  it  will  answer  that  purpose.  How  this 
ought  to  rebuke  any  who  say,  "  I  do  not  see  what  I  can  do."     Spurgeon. 

40,  41.  setting',  sunset  ended  the  Sabbath,  and  thus  enabled  Jews,  without 
infringing  on  the  many  minute  rules  of  sabbatic  strictness,  to  carry  their  sick  on 
beds  and  pallets.  Cavi.  B.  all  .  .  sick,  etc.  His  departure  having  been 
fixed  on,  and  known,  may  ace.  for  the  great  number  of  sick  being  brought  to  Him, 
even  when  the  day  was  far  advanced.  Or,  it  may  have  resulted  naturally  fr.  the 
effect  on  the  popular  mind  of  healing  the  demoniac.  Thou  .  .  Christ,  it  was 
not  till  after  the  Crucifixion  that  "  Christ "  became  a  proper  name,  and  not  a  title. 

Healing  all  inaivner  of  diseases  (see  Ma.  iv.  23 — 25;  Mk.  i.  34.) — I.  The  minis- 
terial labors  of  Christ:  1.  The  scene  of  His  ministry;  2.  Its  character;  3.  Its  subject; 
4.  These  acts  of  healing  evinced  his  ability  to  cure  all  spiritual  maladies.  II.  The 
widely-extended  popularity  of  Christ:  1.  The  region  through  which  it  spread;  2. 
The  results  with  which  it  was  attended.     Anon. 

Eagerness  to  find  the  Great  Physician. — Years  ago,  the  bargemen  who  were 
associated  with  the  coal  mines  on  the  River  Ruhr,  in  Germany,  were  regarded  as 
uncivilized  and  wicked  beyond  reclamation ;  but  on  one  occasion  a  religious  awak- 
ening broke  out  among  them.  There  was  one  man  more  particularly,  whose  name 
of  Wolf  suggested  only  a  few  of  the  traits  of  his  character:  for  a  savage  beast  of  the 
forest  would  have  used  his  oflspring  better  than  this  man  used  his  household. 
Though  too  illiterate  to  read,  the  man  still  came  under  the  influence  which  was 
abroad,  and  conscience  smote  him  on  account  of  past  iniquities,  until  life  was  almost 
unendurable.  In  a  state  of  despondency  he  went  to  a  relative  who  was  a  Christian 
man,  who,  after  listening  awhile,  remarked,  "  I  know  a  Physician  who  can  cure  you." 
"Where  does  he  live  ?"  cried  Wolf,  in  extreme  eagerness,  "I  would  gladly  walk  ten 
miles  this  night  to  find  him."  The  only  reply  to  this  was  to  preach  Christ  as  the 
Great  Physician,  who  saves  from  the  effects  of  sin.  When  the  penitent  returned 
home  he  prayed  long  and  earnestly,  until  his  agony  of  mind  was  relieved,  and  he 
found  peace.  His  appearance  among  his  companions  in  labor  struck  them  all  with 
surprise.  Instead  of  beating  his  wife,  he  became  instrumental  in  her  conversion, 
while  the  earnest  power  with  which  he  preached  Christ  among  the  workers  on  coal 
barges  was  viewed  with  astonishment.  Hundreds  were  converted,  and  houses 
which  had  been  given  up  to  riot  and  squalor  became  clean  and  attractive — the  abodes 
of  peace  and  love.     Sword  and  Trowel. 

42 — 44.  when  .  .  day,  on  the  morning  of  which  He  had  risen  very  early. 
people  .  .  Him,  Simon,  etc.,  report  their  desire  to  Him  (Mk.).  stayed  . 
.     depart,  comp.  with  conduct  of  people  at  Nazareth  {v.  29). 

Miracles  at  Capernaum. — (iSee  Ma.  viii.  16;  Mk.  i.  32 — 39).  I.  Christ  healing: 
1.  The  ailments  of  the  sufferers  were  various;  2.  The  excitement  produced  was 
great;  3.  The  number  who  were  cured  was  considerable.  II.  Christ  praying  (see 
Mk.  i.  34,  35):  1.  When  He  prayed;  2.  Where  He  prayed.  III.  Christ  preaching: 
1.  The  importance  He  attached  to  it;  2;  The  places  in  which  He  exercised  His  min- 
istry; 3.  The  encouraging  indications  which  appeared. 

Effective  preaching. — Richard  Sheridan  used  to  say,  "  I  often  go  to  hear  Rowland 
Hill,  because  his  words  come  red-hot  from  the  heart."  Dr.  John  M.  Mason  was 
asked  what  he  thought  was  the  forte  of  Dr.  Chalmers.  After  a  moment's  considera- 
tion. Dr.  Mason  replied,  "  His  blood-earnestness."  A  Chinese  convert  once  remarked, 
in  a  conversation  with  a  missionary,  <' We  want  men  with  hot  hearts  to  tell  us  of  the 
love  of  Christ." 


A.D.  28. 

"The  moral  les- 
son here  is,  that 
before  we  are 
healed  of  our 
sins,  we  cannot 
render  to  God  an 
acceptable  ser- 
vice."  Litdolphus. 


the  sick  are 
healed,  etc. 

Ma.  vlil.  16,  17; 
Mk.  1.  3'2— 34. 
This  twilight 
scene  of  Jesus 
moving  about 
with  word  and 
touch  of  healing 
among  the  sick 
and  suffering,  the 
ravin  J  and  tor- 
tured crowd  (Ma. 
Iv.  24),  is  one  of 
the  most  striking 
in  the  Gospels, 
and  St.  Matthew 
quotes  it  as  a 
fulfilment  of  Is. 
liii.  4.  Farrar. 
"A.  wall  of  crys- 
tal is  a  safe  de- 
fence against  the 
force  of  fire,  yet 
it  is  no  obstruc- 
tion to  the  beams 
and  cherishing 
light  of  the  sun. 
Such  a  crystal 
wall  is  Christ: 
He  keeps  oS 
God's  fiery  in- 
dignation from 
us,  but  yet  con- 
veys to  us  the 
cherishing  and 
reviving  influ- 
ences of  His 
love."  £p.  Hop- 
kins. 


He  preaches 
in  the  syna- 
gogues of 
Galilee 

"Prayer  is  the 
key,  in  tho  morn- 
ing, that  opens 
the  treasury  of 
God's  mercies : 
and  in  the  even- 
ing, prayer  is  the 
key  that  shuts  us 
up  under  His 
protection  and 
safeguard."  JBp. 
Hopkins. 


320 


Chap.  V.  I — 6. 


Peter,  An- 
drew, James 
and  John  are 
called 

Ma.  iv.  18  —  22; 
Mk.  1.  Ifr— 20;  Lu. 
V.  1—11. 


He  enters 
Simon's  ship 

"Our  Lord  evan- 
gelizes men  by 
means  of  their 
worldly  occupa- 
tions. The  shep- 
herds at  Bethle- 
hem when  tend- 
ing their  flocks ; 
the  Magl.looklng 
at  the  stars ; 
Matthew  at  the 
seat  of  custom ; 
Simon,  and  An- 
drew, James  and 
John,  at  their 
nets  are  called  to 
Christ."  Words- 
worth. 


He  orders  the 
net  to  be  let 
down 

a  Others  use  He- 
brew word  Rabbi, 
which  is  never 
used  In  same 
sense  by  Lu. 
()  See  "The  Fish- 
ermen of  Beth- 
saida"  in  Keble's 
Christian  Year. 
c  Ps.  cxxvii.  1,  2; 
Ez.  xxxvli.  11, 12. 
d  Ecc.  xl.  6 ;  Gal. 
vl.  9. 


"  Nevertheless," 
&c.  Noble  words ! 
There  spake  out 
a  resolute  and  a 
relying  faith. 
Faith  set  the  bow 
ol  Peter's  little 
smack  right  to- 
wards the  deep 
water,  and  then 
laid  hold  of  the 
oar. 


CHAPTER    TEE  FIFTH. 


I — 3.  Gettnesaret,  sea  of  Galilee.  It  is  the  centre  of  the  ministry  of  our 
Lord;  it  is  not  too  much  to  say  of  it  what  Dean  Stanley  has  said,  "It  is  the  most 
sacred  sheet  of  water  that  earth  contains."  The  Rabbins  say,  "  I  have  created  seven 
seas,  saith  the  Lord,  but  out  of  them  I  have  chosen  none  but  the  sea  of  Gennesaret." 
Cam.  B.  two  ships,  this  explains  the  aces,  of  Ma.  and  Mk.  one,  wh.  was  drawn 
up  on  the  beach,  thrust  .  .  little,  this  Simon  might  do  by  wading  through 
the  water,    taught    .     .    people,  who  stood  along  the  edge  of  the  water. 

Jesus  in  the  midst  of  a  crowd  desirous  of  hearing  the  Word  of  God.  The  fisher 
of  men  on  the  shore  of  the  most  famous  sea  in  the  world.  All  that  we  can  call  ours 
on  earth,  must  be  at  the  Lord's  disposal. 

The  Sea  of  Tiberias. — A  fresh-water  lake  in  northern  Palestine.  This  lake  has 
several  names:  sometimes  it  is  called  the  Sea  of  Galilee,  from  the  province  in  which 
it  is  situated;  sometimes  the  Lake  of  Tiberias,  from  the  city  of  that  name  on  its 
western  shore ;  and  sometimes,  as  in  this  case,  the  Lake  of  Gennesaret,  from  a  plain 
of  that  name  between  the  cities  of  Capernaum  and  Magdala.  In  form  it  ia  an 
irregular  oval,  with  the  large  end  to  the  north.  It  is  about  fourteen  miles  long,  and 
nine  miles  wide,  and  is  about  600  feet  beloio  the  level  of  the  Mediterranean  Sea. 
"'Seen  from  any  point  of  the  surrounding  heights,  it  is  a  fine  sheet  of  water,  a  bur- 
nished mirror  set  in  a  framework  of  rounded  hills  and  rugged  mountains,  which  rise 
and  roll  backward  and  upward  to  where  Hermon  hangs  the  picture  against  the 
blue  vault  of  Heaven."  The  water  is  sweet  and  wholesome,  and  the  fish  abundant 
and  of  excellent  quality.  "  In  our  Lord's  time  it  was  covered  with  a  gay  and  numer- 
ous fleet  of  4,000  vessels,  from  ships  of  war  down  to  fishing  boats.  Attractiveness  of 
the  true  preacher. — "We  hear  that  the  day  of  the  pulpit  is  past,  and  then  some 
morning  the  voice  of  a  true  preacher  is  heard  in  the  land,  and  all  the  streets  are  full 
of  men  crowding  to  hear  him,  just  exactly  as  were  the  streets  of  Constantinople 
when  Chrysostom  was  going  to  preach  at  the  Church  of  the  Apostles,  or  the  streets  of 
London  when  Latimer  was  bravely  telling  the  truth  at  St.  Paul's."    Phillips  Brooks. 

4 — 6.  left  speaking,  finished  His  address  to  the  people,  launch,  the  ves- 
sel not  being  yet  fairly  afloat,  draught,  reward  for  use  of  boat,  and  groundwork 
of  future  lesson  {v.  10).  master,  see  Gk.  word  used  by  Lu.  six  times ;  used  by 
no  other."  all  .  .  night,'' the  "washing"  showed  that  the  fishing  was  over. 
nevertheless,'  though  the  season  is  past,  and  we  are  weary,  at  .  .  word, 
and  for  no  other  reason,  and  .  .  done,''  promptly,  and  in  faith,  brake, 
see  Gk.,  was  on  the  point  of  breaking. 

Miraculous  draught  of  fishes. — I.  The  particular  circumstances  connected  with 
it.  We  have — 1.  The  Saviour's  command;  2.  The  reply  given;  3.  The  result  that 
followed.  II.  The  impression  which  the  miracle  produced:  1.  Self-abasement;  2. 
Wonder;  3.  Obedience.     Failure  and  success. — I.  The  fisherman's  failure,  ver.  5: 

I.  It  was  simply  failure,  disgrace  did  not  attend  it;  2.  It  was  overruled  for  good. 

II.  The  fisherman's  success:  1.  It  was  miraculous;  2.  But  by  ordinary  means;  3. 
Their  minds  seem  to  have  been  pervaded  by  deepest  awe ;  4  Let  us  not  forget,  in 
order  to  enjoy  success,  we  must  have  a  present  Lord;  5.  Success  should  lead  us  to 
follow  Christ  more  fully.     Stems  and  Tivigs. 

Personal  work. — We  might  learn  something  from  that  boy  with  his  hook  and  line. 
He  throws  his  line  from  the  bridge:  no  fish.  He  sits  down  on  a  log:  no  fish.  He 
stands  in  the  sunlight  and  casts  the  line:  but  no  fish.  He  goes  up  by  the  mill-dam, 
and  stands  behind  the  bank,  where  the  fish  cannot  see  him,  and  he  has  hardly  dropped 
the  hook  before  the  cork  goes  under.  The  fish  come  to  him  as  fast  as  he  can  throw 
them  ashore.  In  other  words,  in  our  Christian  work,  why  do  we  not  go  where  the 
fish  are  ?  ClirisVs  words,  and  not  our  own  judgment,  are  our  law. — "  Sir,"  said  the 
Duke  of  Wellington  to  an  ofllcer  who  urged  the  impossibility  of  executing  the  direc- 
tions he  had  received,  "I  did  not  ask  you  j'our  opinion;  I  gave  you  my  orders,  and 
I  expect  to  have  them  obeyed."  Such  should  be  the  obedience  of  every  follower  of 
Jesus  Christ.  The  words  which  He  lias  spoken  are  our  law,  not  our  judgment  or 
fancies.     Talmage. 


Chap.  V.  7—17. 


321 


7 — II.  partners,  "fellow-laborers."  come  .  .  help,"  and  have  tlieir 
reward;  for  their  ship  also  was  filled,  depart,*  the  dead  aud  profane  soul  dislikes 
and  tries  to  get  rid  of  the  presence  of  the  Divine.  The  soul  awakened  only  to  convic- 
tion of  sin  is  terrified.  The  soul  that  has  found  God  is  conscious  of  utter  unworthi- 
ness,  but  fear  is  lost  in  love.  St.  Peter  did  not  mean  the  "  Depart  from  me;"  he  only 
meant — and  this  was  known  to  the  Searcher  of  hearts — "lam  utterly  unworthy  to 
be  near  thee,  yet  let  me  stay."  Farrar.  catch  men,  see  Gk.,  "thou  shalt  be  a 
catcher  of  men  alive."  "  Here  the  word  seems  to  imply  the  contrast  between  the  fish 
that  lay  glittering  there  in  dead  heaps,  and  men  who  should  be  captured  not  for  death 
but  for  life."     Farrar. 

Peter's  confession.- — I.  There  are  certain  seasons  when  the  truth  which  is  here 
acknowledged  is  more  especially  realized :  1.  The  day  of  couvicfion;  2.  The  day 
of  Divine  manifestation;  3.  On  the  bed  of  sickness,  and  especially  on  the  bed  of 
death.  II.  That  this  truth  cannot  be  rightly  felt  without  many  important  benefits 
being  produced  thereby:  1.  It  will  promote  a  spirit  of  prayer;  2.  This  truth  is  spe- 
cially adapted  to  produce  a  spirit  of  humility;  3.  It  will  produce  a  spirit  of  sympathy 
and  compassion.     Anon. 

The  iioblest  calling. — An  eminent  New  England  divine,  in  his  last  sickness,  was 
asked  by  a  friend,  "  What  seems  to  you  now  the  greatest  thing  ? "  "  Not  theolog}'," 
said  this  prince  of  theologians ;  "  not  controversy, "  again  replied  this  chief  of  debaters ; 
"but,"  gathering  up  his  last  breath  to  speak  the  words,  while  his  spirit  hovered  at 
the  gate  of  heaven,  "  the  greatest  thing  in  the  world  is  to  save  a  soul."  Leaving  all 
to  folio  10  Christ. — The  secretary  of  the  Brighton  Town  Mission  narrates  the  following: 
"Miss  B.  was  in  the  theatrical  profession,  earning  as  much  at  times  as  £21  a  week. 
Through  the  agencies  at  work  in  connection  with  our  hall,  she  was  led  to  choose  the 
one  thing  needful.  But  now  came  the  struggle  between  duty  to  Christ  and  duty  to 
her  parents.  As  she  expressed  it,  '  She  could  not  have  Christ  and  go  on  with  her 
work;  therefore,  as  she  felt  she  would  rather  die  than  dishonor  Him,'  although  only 
seventeen,  she  made  the  happy  choice.  Every  means  was  taken  to  win  her  back; 
her  Bible  was  burned,  her  clothes  taken  from  her,  she  was  locked  up  in  her  room,  she 
was  sent  from  home,  but  flattery  and  persecution  were  alike  in  vain,  she  realized  in 
its  fulness  the  promise,  'My  grace  is  suflicient  for  thee.'  She  still  holds  on  her  way 
rejoicing."     Bib.  III. 

TZ — 15.  a  certain  city,  probably  the  village  of  Hattin,  for  we  learn  from 
St.  Matthew's  definite  notice  that  this  incident  took  place  on  descending  from  the 
Mount  of  Beatitudes  {Kurn  Hattin),  see  Matt.  viii.  1 — 4 ;  Mk.  i.  40 — 45.  Cum.  B. 
In  the  middle  ages,  a  man  seized  with  leprosy  was  "clothed  in  a  shroud,  and  the 
masses  of  the  dead  sung  over  him."  In  its  horrible  repulsiveness  it  is  the  Gospel 
type  of  sin.  Fari-ar.  touched, '^  not  subject  to,  but  above  Mosaic  law.  Elisha 
did  not  touch  Naaman.<*  His  touching  the  leper,  yet  remaining  clean,  is  a  type  of 
His  taking  our  humanity  upon  Him,  remaining  undefiled.  Farrar.  went  .  . 
abroad,  and  to  this  day  is  the  mir.  published. 

Cleansing  of  the  leper. — {See  also  Mk.  i.  40 — 45 ;  and  Ma.  viii.  2.)  I.  The  piti- 
able object  that  is  here  presented.  That  leprosy  possessed  a  symbolical  character 
is  undoubted:  1.  It  was  hereditary;  2.  It  was  a  representation  of  sin  in  the  conse- 
quences with  which  it  was  attended;  3.  It  was  customary,  with  former  writers,  to 
speak  of  it  as  infectious.  II.  The  application  which  he  made :  1.  It  was  earnest;  2. 
It  was  humble  and  reverential ;  3.  It  expressed  great  confideace  in  the  Saviour's 
ability;  4.  It  indicated  some  doubt  of  his  willmgness  to  exert  the  power  He  pos- 
sessed. 

"One  must  be  blind  to  read  the  New  Testament,  and  fancy  Christ's  cures  cost 
Him  nothing  because  He  was  Divine.  It  was  because  He  was  Divine  that  they  cost 
Him  so  much.  If  you  would  seek  beings  incapable  of  sufiering,  you  must  not  go  up 
toward  the  angels  and  the  great  white  throne,  for  there  you  will  find  '  the  Lamb  as 
it  had  been  slain ; '  but  down  among  the  oysters.  Do  j'^ou  ask,  How  did  Christ  bear 
men's  diseases  ?  Thus :  He  sighed,  He  prayed.  He  lifted  them  in  His  arms,  He  put 
His  hands  upon  them.  He  drew  them  to  His  bosom,  He  gi'oaued,  He  felt  the 
strength  go  from  Him,  to  heal  their  bodies."     Wright. 

16,  17.  prayed,  driven  fr.  active  work.  He  naturally  betakes  Himself  to 
prayer.  Lu.  oft.  records  prayers  of  Christ."  Some,  as  this,  are  special  to  Lu. 
and  .  .  pass,  e/c.,  "this  explains  Mk.'s  narrative,  as  to  the  character  of  the 
crowd  aud  whence  they  had  come." 


A.D.  28. 

the  great 
draught  of 
fishes 

a     Ex.    xxiil.    5; 

Ga.    vl.     2;     Pr. 

xviii.  24. 

b  Ju.    xiil.   22;  2 

S.  vi.  9;  1  K.  xvii. 

18. 

Aflsh  was  a  sym- 
bol often  used  by 
the  P  r  1  m  1 1  i  ve 
Clirlatians, being 
found  on  many 
of  the  tombs  In 
the  catacombs  of 
Kome.  The  rea- 
son assigned  Is 
that  the  Greek 
word  for  fish — 
ICHTHDS— con- 
tains the  initials 
of  the  following 
sentence : 
I-esous  Ck-ristos 
Th-eou  U-ios  S-oter. 
"Jesus  Christ  of 
God  (the)  Son,  Sa- 
viour." 


He  heals 
a  leper 

Ma.  viii.  1 — 4; 
Mk.  i.  40-45;  Lu. 
V.  12—16. 

c  Lev.   xiii.  43— 
45;  Nu.  V.  2. 
d  2  K.  v.  10—14. 


"  When  you  send 
up  your  prayers, 
be  sure  to  direct 
them  to  the  care 
of  the  Redeemer, 
and  then  they 
will  never  mis- 
carry." M.Henry. 


He  prays, 
teaches,  and 
heals 

e  Lu.  ill.  21;  vi. 
12:  Ix.  18,  28,29; 
xxiii.  34,  46. 


322 


LUKE. 


Chap.  V.  i8— «♦. 


A.n.  23. 

Prayer  is  the  gol- 
den chain  ot  un- 
ion between  hea- 
ven and  earth, 
and  It  keeps 
open  the  blessed 
communication. 


He  heals  a 
paralytic 

Ma.  ix.  2—8;  Mk. 
11.  1—12;  Lu.  V. 
17—26. 

a  Tiling,  root  of 
tiles.  Tlle.a  piece 
ol  baked  clay 
used  for  covering 
roofs. 

h  Lu.  xli.  3;  xvil. 
31;  Ac.  X.  9. 

"Faith  forces  its 
way  to  Christ 
through  every 
obstacle."  Bengel 

"Silent  prayer 
speaks  with  a 
loud  voice  to 
God."  Hilary. 

'•  When  Christ  is 
amongst  men.  He 
Is  doing  them 
good;  and  when 
He  is  not  a- 
mongst  them.  He 
is  conversing 
with  God."  Light- 
foot. 


cavils  of 
scribes,  etc. 

Let  yourself  be- 
lieve in  the  di- 
vinity of  Him 
who  alone  could 
do  80  divine  a 
work  as  the  for- 
giveness and  sal- 
vation of  a  soul 
That  is  the  only 
way  in  which 
men  ever  come 
really  and  truly 
to  believe  in  the 
divinity  of  Jesus 
Christ.  PhilUps 
Brookt. 


A  great  man  at  prayer. — I  had  once  been  spending  three  weeks  in  the  White 
House  with  Mr.  Lincoln  as  his  guest.  One  night — it  was  just  after  the  battle  of  Bull 
Run — I  was  restless  and  could  not  sleep.  I  was  repeating  the  part  which  I  was  to 
take  in  a  public  performance.  The  hour  was  past  midnight.  Indeed,  it  was  com- 
ing near  to  the  dawn,  when  I  heard  low  tones  proceeding  from  a  private  room  near 
where  the  President  slept.  The  door  was  partly  open.  I  instinctively  walked  in, 
and  there  I  saw  a  sight  which  I  shall  never  forget.  It  was  the  President  kneeling 
beside  an  open  Bible.  The  light  was  turned  low  in  the  room.  His  back  was 
toward  me.  For  a  moment  I  was  silent,  as  I  stood  looking  in  amazement  and  won- 
der. Then  he  cried  out  in  tones  so  pleading  and  sorrowful,  "0  thou  God  that 
heard  Solomon  in  the  night  when  he  prayed  for  wisdom,  hear  me :  I  cannot  lead 
this  people,  I  cannot  guide  the  affairs  of  this  nation  without  Thy  help.  I  am  poor 
and  weak  and  sinful.  0  God,  who  didst  hear  Solomon  when  he  cried  for  wisdom, 
hear  me,  and  save  this  nation  ! "    Murdoch. 

i8 — 20.  man  .  .  palsy,  see  G^^.  and  also  Zm.'«  term  for  "bed."  they, 
the/oMT- (JfA;.)  who  bore  him.  went  .  .  housetop,  a  very  easy  thing  to  do 
because  there  was  in  most  houses  an  outside  staircase  to  the  roof,  Matt.  xxiv.  17. 
Cam.  B.  tiling,"  (.^ee  Mk.'')  roofing,  covering.  The  making  of  an  aperture  in  the 
roof  is  an  everyday  matter  in  the  East.     Farrar. 

The  paralytic  cured  and  pardoned. — (iSee  also  Ma.  ix.  1,  etc. ;  Mk.  ii.  1 — 12.) 
I.  The  work  in  which  our  Lord  was  now  engaged:  1.  Preaching  the  Gospel  was  His 
daily  employment;  2.  On  this  occasion  He  was  favored  with  a  numerous  audience ; 
3.  The  cause  of  so  many  going  after  Him  was  the  notoriety  He  had  gained  by  Hia 
wonderful  works.  II.  The  interruption  our  Lord  met  with  while  addressing  the  peo- 
ple. There  is  here  presented :  1.  A  fellow-creature  afflicted  with  a  distressing  mal- 
ady. He  was  in  a  state  of  utter  helplessness ;  2.  However  grievous  his  condition,  he 
was  fortunate  in  having  friends  who  took  an  interest  in  him.  III.  The  manner  in 
which  this  occurrence  was  regarded  by  Him :  1.  What  he  saw;  2.  What  Jesus  said. 
IV.  The  feelings  with  which  our  Lord's  conduct  was  viewed  by  some  of  his  hearers. 

The  touch  of  Christ;  or,  the  power  of  sympathy. — A  lady  visiting  an  asylum  for 
friendless  orphan  children  lately  watched  the  little  ones  go  through  their  daily  drill 
superintended  by  the  matron,  a  firm,  honest  woman,  to  whom  her  duty  had  evi- 
dently become  a  mechanical  task.  One  little  toddler  hurt  her  foot,  and  the  visitor, 
who  had  children  of  her  own,  took  her  on  her  knee,  petted  her,  made  her  laugh,  and 
kissed  her  before  she  put  her  down.  The  other  children  stared  in  wonder.  "  What 
is  the  matter?  Does  nobody  ever  kiss  you  ?"  asked  the  astonished  visitor.  "No, 
that  isn't  in  the  rules,  ma'am,"  was  the  answer.  A  gentleman  in  the  same  city,  who 
one  morning  stopped  to  buy  a  newspaper  from  a  wizened,  shrieking  newsboy  at  the 
station,  found  the  boy  following  him  every  day  thereafter,  with  a  wistful  face,  brush- 
ing the  spots  from  his  clothes,  calling  a  car  for  him,  &c.  "Do  you  know  me?" 
he  asked  at  last.  The  wretched  little  Arab  laughed.  "No;  but  you  called  me 
♦  my  child '  one  day.  I'd  like  to  do  something  for  you,  sir.  I  thought  before  that  I 
was  nobody's  child."    Bib.  El. 

ai — 24.  who  is  this,  the  word  used  for  "this  person"  is  contemptuous. 
blasphemies,  cavillers  can  always  find  a  ground  of  objection  to  the  truth. 
thoughts,  R-V.  "  reasonings."  easier,  an  impostor  might  say  "  thy  sins  have 
been  forgiven,"  without  any  visible  sign  whether  his  words  had  any  power  or  not;  no 
one  could  by  a  word  make  a  man  "  rise  and  walk  "  who  had  not  received  power 
from  God.  Farrar.  know,  I  do  one  Divine  work  to  prove  that  I  have  power  to 
do  the  other. 

The  first  accusation  of  blasphemy  agai7isi  our  Lord  during  His  public  minis- 
try.— 1.  Its  cause;  2.  Its  injustice;  3.  Its  consequence. — The  two  things  equally 
impossible  to  man,  and  equally  possible  to  the  Son  of  man.  The  power  of  the  Son 
of  man  upon  earth  is — 1.  Extensive;  2.  Beneficent;  3.  Violently  opposed;  4.  Tri- 
umphantly maintained.    Lange. 

The  angel  said,  "He  shall  save  His  people,"  not  from  the  effects  of  their  sin, 
from  its  guilt  and  condemnation  alone,  but  "from  their  sins."  That  is.  He  shall 
give  to  the  pardoned  soul  power  over  sin ;  it  shall  no  longer  have  dominion  over 
him ;  captivity  itself  shall  be  led  captive ;  for 


"  His  grace.  His  love.  His  care 
Are  wider  than  our  utmost  need. 
And  higher  than  our  prayer.' 


Burton. 


Chap<  V.  25—32. 


323 


25,  26.  took  up  .  .  lay,  he  uow  carried  the  bed  which  had  carried  hira, 
and  "  the  proof  of  sickness  became  the  proof  of  his  cure."  The  labor  would  have 
been  no  more  than  that  of  carrying  a  rug  or  a  cloak,  yet  it  was  this  which  excited 
the  fury  of  the  Pharisees  in  Jerusalem  (John  v.  9).  his  .  .  house,  now  a 
scene  of  health,  joy,  gratitude.  Christ's  blessing  promotes  home  happiness. 
glorifying'  God,  fr.  whom  he  perceived  the  blessing  had  come,  amazed,  see 
G/c,  seized  with  an  ecstacy.  strange  things,  see  Gk.,  paradoxes,  unusual 
things,  contrary  to  opinion  or  expectation  (Mk.). 

Cure  of  the  paralytic. — I.  The  sad  approach  to  Jesus ;  II.  The  believing  wait- 
ing for  Jesus;  III.  The  God-glorifying  departure  from  Jesus.  The  forgiveness  of 
sin. — 1.  Its  want  is  painfully  felt;  2.  It  is  eagerly  sought;  3.  Graciously  granted;  4. 
Unbelievingly  mistaken;  5.  Wonderfully  sealed ;  6.  Thankfully  enjoyed. 

Faith  honored. — "There  is  no  use  iu  keeping  the  church  open  any  longer;  you 
may  as  well  give  me  the  key,"  said  a  missionary  in  Madras,  as  in  the  course  of  a 
journey  he  passed  through  a  village  where  once  so  many  of  the  natives  had  pro- 
fessed Christianity  that  a  little  church  had  been  built  for  them.  But  the  converts 
had  fallen  away,  returned  to  their  idols,  and  there  only  remained  faithful  the  one 
poor  woman  to  whom  now  the  missionary  was  speaking.  "  There  is  Christian  wor- 
ship in  the  village  three  miles  oS","  he  added,  noticing  her  sorrowful  look;  "any  one 
who  wishes  can  go  there."  "  Oh,  sir,"  she  pleaded,  most  earnestly,  "  do  not  take  away 
the  key  !  I  at  least  will  still  go  daily  to  the  church  and  sweep  it  clean  and  will  keep 
the  lamp  in  order,  and  go  on  praying  that  God's  light  may  one  day  visit  us  again." 
So  the  missionary  left  her  the  key,  and  presently  the  time  came  when  he  preached  in 
that  very  church  'jrowded  with  repentant  sinners ;  the  harvest  of  the  God-given  faith 
of  that  one  poor  Indian  woman.     Bib.  llhis. 


27 — 33.  publican  [see  Intro,  to  vol.  i.]  I^evi,  Heb.  name  of  Matthew. 
The  name  Matthew  means  like  Nathaniel,  Theodore,  Doritheus,  Adeodatus,  &c., 
"  the  gilt  of  God,"  and  it  seems  to  have  been  the  name  wh.  he  adopted  after  his  call. 
Farrar.  left  all,  present  occupations,  hope  of  advancement,  traditional  religion, 
etc.  followed  him,  with  new  pursuits,  and  aims,  etc.  made  .  .  feast,  this 
shows  that  Matthew  had  something  to  sacrifice  when  he  "left  all."  The  word  ren- 
dered "feast"  literally  means  "reception."  murmured  .  .  disciples,  they 
had  not  yet  learnt  to  break  the  spell  of  awe  which  surrounded  the  Master,  and  so  they 
attacked  the  "unlearned  and  ignorant"  Apostles,  call  .  .  sinners,"  He 
called  sinners,  but  to  repentance. 

The  call  of  Matthew,  a  striking  image  of  the  call  of  the  Christian. — 1.  Grace 
glorified  in  Matthew ;  2.  The  path  opened  to  Matthew;  3.  The  sacrifice  is  required 
from  Matthew ;  4.  The  compensation  promised  to  Matthew ;  3.  The  blessing  of  which 
Matthew  was  the  author;  G.  The  throne  ascended  by  Matthew  (Ma.  xix.  28). 
Lange. 

An  atheist's  conversion. — The  author  of  "Philosophy  of  the  Plan  of  Salvation" 
gives  an  account  of  a  man  of  his  acquaintance,  who  had  been  a  notorious  and  pro- 
fane atheist,  by  the  persuasion  of  pious  relatives,  who  had  long  prayed  for  his  con- 
version, he  was  influenced  to  attend  a  series  of  religious  meetings,  where  he  was 
brought  to  see  his  condition  as  a  sinner,  and  to  exercise  saving  faith  in  the  Lord 
Jesus  Christ.  "Old  things  " having  now  "passed  away,  and  all  things  become 
new,"  the  change  was  so  strikingly  great,  that  it  was  obvious  to  all  who  knew  him. 
He  immediately  sought  reconciliation  with  his  enemies,  asked  their  forgiveness, 
and  tried  to  benefit  them  by  leading  them  to  Christ.  He  began  to  visit  from  house 
to  house,  laboring  and  praying  with  his  neighbors,  and  inviting  them  to  attend  re- 
ligious worship  on  the  Sabbath.  "When  converted,  one  of  his  first  acts,  although 
he  had  heard  nothing  of  any  such  act  in  others,  was  to  make  out  a  list  of  all  his  old 
associates  then  living  within  reach  of  his  influence.  For  the  conversion  of  these,  he 
determined  to  labor,  as  he  had  opportunity,  and  pray  daily.  On  his  list  were  one 
hundred  and  sixteen  names,  among  whom  were  sceptics,  drunkards,  and  other  in- 
dividuals as  little  likely  to  be  reached  by  Christian  influence  as  any  other  men  iu 
the  region.  Within  two  years  from  the  period  of  the  old  man's  conversion,  one  hun- 
dred of  these  individuals  had  made  a  profession  of  religion.  This  account  is  not 
exaggerated ;  the  old  man  is  living,  and  there  are  over  a  thousand  living  witnesses 
to  this  testimony." 


A.D.  28. 


"Gratitude  is 
properly  a  virtue, 
disposing  the 
mind  to  an  In- 
ward sense  and 
an  outward  ac- 
knowledgment of 
a  benefit  receiv- 
ed, together  with 
a  readiness  to  re- 
turn the  same  or 
the  like,  as  the 
occasions  of  the 
doer  of  it  shall 
require  and  the 
abilities  of  the 
receiver  e.tend 
to."  Dr.  South. 


Matthew's 
call    and  vale- 
dictory feast 

Ma.  Ix.  9—17; 
Mk.  ii.  13—22; 
Lu.  V.  27—39. 


publicans 
and  sinners 

a  Lu.  XV.  7 — 10; 
1  Co.  vl.  9—11;  1 
Ti.  i.  15;  2  Pe. 
ill.  9. 

The  gospel  is  not 
meant  for  the  sal- 
vation of  men 
who  are  so  good 
that  they  hardly 
sepm  to  need  it, 
but  for  men  that 
are  bad — for  the 
very  worst  of 
men.  Admit  all 
that  can  be  said 
of  the  badness  of 
the  Chinese:  ad- 
mit the  blackest 
portrait  that  can 
be  correctly 
painted  of  them ; 
if  I  understand 
the  matter  right- 
ly, you  only 
make  out  a 
stronger  case  for 
sending  them  the 
gospel  of  Christ. 
Landels. 

There  never  was 
any  good  done  In 
this  fallen  world 
without  some 
men  objecting. 
Proctor. 


824 


Chap.  V.  33—39. 


A.D.  28. 


on  fasting 

"Fasting  should 
be  free  and  vol- 
untary, a  sort  of 
freewill  offering, 
not  merely  what 
Is  put  upon  us  by 
constraint.  We 
should  abstain 
from  all  suste- 
nance of  the 
body,  if  possible 
without  injury, 
and  from  all  the 
delights  of  sense 
for  a  time,  for  a 
religious  end." 
Dr.  Beaumont. 

"What  Is  the 
best  govern- 
ment?—that  wh. 
teaches  us  to 
govern  our- 
selves."  Goethe. 

'•  There  Is  no 
kind  of  knowl- 
edge whereby 
any  part  of  truth 
is  seen,  but  we 
justly  account  it 
precious : ....  to 
detract  from  the 
dignity  thereof 
were  to  injure 
even  God  Him- 
self, who,  being 
that  light  which 
none  can  ap- 
proach unto,hath 
sent  out  these 
lights  whereof 
we  are  capable, 
even  so  many 
sparkles  resem- 
bling the  bright 
fountain  from 
wh.  they  arise." 
Hooker. 

"Learn  God, 
thou  Shalt  know 
thyself."    Tapper. 


33 — 35-  disciples  .  .  fast,  efc.  The  question  would  be  specially  forcible 
to  John's  disciples  who  had  heard  him  speak  of  "the  joj'  of  the  friend  of  the  bride- 
groom" (John  iii.  29).  Cam.  B.  fast,  St.  Matthew  (ix.  15)  uses  the  word  '^moiirn" 
which  makes  the  antithesis  more  striking  (John  xvi.  20).     Farrat: 

Jesus  sitting  in  the  midst  of  publicans. — 1.  There  is  His  place;  2.  There  is  His 
glory;  3.  There  His  words  of  peace  are  heard.  The  principal  difference  between 
the  ascetic  disciples  of  John  and  the  free  disciples  of  Jesus.  Many  who  are  called 
disciples  of  Christ  are  yet  in  reality  only  disciples  of  John.  He  who  remains  a 
disciple  of  John,  without  progressing  into  the  school  of  Christ,  finishes  by  subjection 
to  the  Pharisaic  spirit.  Jesus  the  defender  of  those  disciples  who  are  unjustly  accused 
for  His  sake.     Lange. 

Fast-days. — "Although  Christians,"  says  Dr.  Neander,  "  did  not  retire  from  the 
business  of  life, "  yet  they  were  accustomed  to  devote  many  separate  days  entirely  to 
examining  their  own  hearts,  and  pouring  them  out  before  God,  while  they  dedicated 
their  lives  anew  to  Him  with  uninterrupted  prayers,  in  order  that  they  might  again 
return  to  their  ordinary  occupations  with  a  renewed  spirit  of  zeal  and  seriousness. 
These  days  of  holy  devotion,  days  of  prayer  and  penitence,  which  individual  Christians 
appointed  for  themselves,  were  often  a  kind  of  fast-days.  They  were  accustomed  to 
limit  their  corporeal  wants  on  those  days,  or  to  fast  entirely.  That  which  was  spared  by 
their  abstinence  was  applied  to  the  suppoit  of  the  pooi-er  brethren.     R.  Watson. 

36 — 39.  old  bottles,  rather,  "  wine-skins."  The  skins  used  for  holding  wine 
were  apt  to  get  seamed  and  cracked,  and  old  wine-skins  would  tend  to  set  up  the 
process  of  fermentation.  They  could  contain  the  motionless,  not  expand  with  the 
fermenting.  Cam.  B.  new  wine  .  .  new  bottles,  rather,  "  new  (T'f'os)  wine 
into  fresh  {Kaivovi)  wine-skins."  The  new  spirit  requires  fresh  forms  for  its 
expression  and  preservation;  the  vigor  of  youth  cannot  be  bound  in  the  swaddling- 
bands  of  infancy.     Caw.  B. 

New  wine  in  old  bottles. — I.  The  occurrence  which  led  to  the  delivery  of  these 
words.  "We  have — 1.  A  question  proposed;  2.  The  reply  given.  H.  The  familiar 
comparisons  which  are  here  employed, — "No  man,"  etc.  To  do  this  would  be — 1. 
Inappropriate;  2.  Injurious.  III.  The  general  truth  suggested  by  the  preceding 
statements. 

Tlie  new  with  the  old. — "A  sparrow  is  not  as  beautiful  as  a  bird  of  Paradise,  yet 
the  little  brown  bird  is  a  pleasant  sight.  Try  to  fasten  upon  him  the  gorgeous  plu- 
mage of  the  other  bird,  and  you  make  him  ridiculous  at  once.  His  beauty  consists  in 
being  simply  himself.  An  inferior  thing  that  is  constant  to  its  own  ideal,  consistent, 
true,  is  a  far  more  useful  and  a  far  more  pleasurable  thing  than  when  you  try  to 
make  it  look  like  something  else,  or  to  do  the  work  of  something  else,  or  take  it  out 
of  its  place  and  put  it  in  circumstances  to  which  it  has  no  adaptation.  Permanence 
of  the  old. — When  Mr.  Lincoln  was  a  young  man,  he  was  awakened  one  night  by  the 
good  deacon  with  whom  he  boarded,  and  told  that  the  stars  were  falling  and  the 
world  coming  to  an  end.  He  looked  out  of  the  window,  and  saw  the  air  full  of 
meteors,  but,  looking  beyond,  he  saw  the  grand  old  constellations  firm  in  their 
places  where  he  had  always  seen  them  from  childhood;  and  he  went  to  bed,  feeling 
that  all  was  well  so  long  as  the  old  constellations  were  unmoved."    D.  E.  Lancing. 


Chap.  vi.  I— 12. 


LUKE. 


325 


CHAPTER  THE  SIXTH. 

1—5.  second  .  .  first,  R.V.  "Now  it  came  to  pass  ou  a  Sabbath"; 
this  Sab.  specified  by  Lu.  alone ;  yet  incidents  resemble  those  related  by  Ma.  and 
Mk.  If,  as  is  poss.,  this  was  first  Sab.  aft.  16th  Nisan,  it  was  harlexj  that  the  disc, 
plucked  {wheat  not  then  ripe).  This,  an  evidence  of  their  hunger,  rubbing',  pecu. 
to  Lu.  (for  other  notes  see  Ma.  and  Mk.). 

Tlie  Sabbath  clears  our  viexo. — When  a  gentleman  was  inspecting  a  house  in 
Newcastle,  with  a  view  to  hiring  it  as  a  residence,  the  landlord  took  him  to  the  up- 
per window,  expatiated  on  the  extensive  prospect,  and  added,  "You  can  see  Dur- 
ham Cathedral  from  this  window  on  a  Sunday."  "  Why  on  a  Sunday  above  any 
other  day  ? "  inquired  our  friend,  with  some  degree  of  surprise.  The  reply  was  con- 
clusive enough.  "  Because  on  that  day  there  is  no  smoke  from  those  tall  chimneys." 
Blessed  is  the  Sabbath  to  us  when  the  earth-smoke  of  care  and  turmoil  no  longer 
beclouds  our  view ;  tb en  can  our  souls  full  often  behold  the  goodly  land,  and  the 
city  of  the  New  Jerusalem.     Spurgeon. 

6 — II.  right,  Lu.  alone  notes  this.  The  hand  with  wh.  the  man  labored. 
watched,  not  to  learn,  or  imitate,  but  to  accuse,  good,  thus  calling  attention  to 
His  action,  save  life,  by  restoring  to  this  man  means  of  living,  destroy,  as 
they  were  seeking  to  destroy /fjw.  said,  undaunted  by  their  purpose.  "In  this, 
as  in  every  other  instance,  (1)  our  Lord  absolutely  refuses  to  be  guided  by  the  pop- 
ular orthodoxy  of  the  hour,  however  tyrannous  and  ostensibly  deduced  from  Scrip- 
ture; and  (2)  ignores  every  consideration  of  party  in  order  to  appeal  to  principles." 
Far-rar.  madness,  instead  of  joy  that  a  human  brother  had  been  restored. 
might  do,  i.e.,  how  they  might  destroy  Jqsus. 

The  withered  hand  restored.- — L  The  scene  of  this  miracle.  "He  went  into 
their  synagogue:  "  1.  To  show  His  respect  for  Divine  institutions;  2.  To  secure  the 
great  objects  of  His  own  mission.  II.  The  person  on  whom  this  miracle  was 
wrought:  1.  The  nature  of  his  complaint;  2.  Something  similar  to  this  was  occa- 
sionally inflicted  as  a  Divine  judgment;  3.  The  case  may  be  regarded  as  a  represen- 
tation of  man's  spiritual  condition.  HI.  The  dispute  by  which  this  miracle  was  pre- 
ceded: 1.  The  question  proposed;  2.  The  conclusive  reply;  3.  The  verdict  pro- 
nounced. IV.  The  manner  in  which  the  miracle  was  performed:  1.  An  authorita- 
tive mandate;  2.  An  instant  compliance ;  3.  A  gratifying  result.     Anon. 

God's  gift  to  the  poor. — The  Lord's  Day  is  God's  special  present  to  the  working- 
man,  and  one  of  its  chief  objects  is  to  prolong  his  life,  and  preserve  efficient  his 
working  tone.  In  the  vital  system  it  acts  like  a  compensation-pond;  it  replenishes 
the  spirits,  the  elasticity,  and  vigor,  which  the  last  six  days  have  drained  away,  and 
supplies  the  force  which  is  to  fill  the  six  days  succeeding;  and  in  the  economy  of  ex- 
istence, it  answers  the  same  purpose  as,  in  the  economy  of  income,  is  answered  by  a 
savings'-bank.  The  frugal  man  who  puts  aside  a  pound  to-day,  and  another  pound 
next  month,  and  who  in  a  quiet  way  is  always  putting  by  his  stated  pound  from 
time  to  time,  when  he  grows  old  and  frail,  gets  not  only  the  same  pounds  back 
again,  but  a  good  many  pounds  besides.  And  the  conscientious  man,  who  hus- 
bands one  day  of  existence  every  week ;  who,  instead  of  allowing  the  Sabbath  to  be 
trampled  and  torn  in  the  hurry  and  scramble  of  life,  treasures  it  devoutly  up — the 
Lord  of  the  Sabbath  keeps  it  for  him,  and,  in  length  of  daj^s  and  a  hale  old  age, 
gives  it  back  with  usury.  The  savings'-bank  of  human  existence  is  the  weekly  Sab- 
bath.    Blaikie. 

la.  all  .  .  prayer,  a  contrast  to  our  hurried  and  formal  prayers.  Lu. 
alone  states  that  He  spent  the  night  in  prayer  bef.  -choosing  His  Apostles. 

The  Rev.  Jolm  Welch,  of  Ayr,  was  accustomed  to  retire  many  nights  to  his  church 
and  spend  the  whole  night  in  prayer — praying  with  an  audible  and  sometimes  with  a 
loud  voice.  His  wife,  fearing  he  would  catch  cold,  went  one  night  to  his  closet 
where  he  had  been  long  at  prayer,  and  heard  him  say,  "Lord,  wilt  Thou  not  grant 
me  Scotland?"  and,  after  a  pause,  "Enough,  Lord,  enough."  Once  he  got  such 
nearness  to  the  Lord  in  prayer  that  he  exclaimed,  "  Hold  Thy  hand.  Lord;  remem- 
ber Thy  servant  is  a  clay  vessel,  and  can  hold  no  more."    Bib.  111. 

"He  sought  the  mountain  and  the  loneliest  height. 
For  He  would  meet  His  Father  all  alone. 
And  there,  with  many  a  tear  and  many  a  groan, 
He  strove  in  prayer  throughout  the  long,  long  night." 

Hartley  Coleridge. 


plucking: 
corn  on  the 
Sabbath 
Ma.  xii.  1—8;  Mk. 
il.  23—28. 
Abarbanel  re- 
lates that  when 
In  1492  the  Jews 
were  expelled 
from  Spain,  and 
were  forbidden 
to  enter  the  city 
of  Fez  lest  they 
should  cause  a 
famine,  they 
lived  on  grass; 
yet  even  in  this 
state  "religiously 
avoided  the  violation 
of  their  Sabbath  by 
plucking  the  grass 
with  their  hands." 
To  avoid  this 
they  took  the 
much  more  labo- 
rious method  of 
grovelling  on 
their  knees,  and 
cropping  it  with 
their  teeth .  Far- 
rar. 

•withered 
hand  healed 
on  the  Sab- 
bath 

Ma.  xll.  9—14; 
Mk.  ill.  1—6;  Lu. 
vl.  6—11. 

"  Through  the 
week.we  go  down 
into  the  valleys 
of  care  and  sha- 
dow. Our  Sab- 
baths should  be 
hills  of  light  and 
Joy  in  God's  pres- 
ence; and  so,  as 
time  rolls  by,  we 
shall  go  on  from 
mountain-top  to 
m'untain-top,till 
at  last  we  catch 
the  glory  of  the 
gate,  and  enter  in 
to  go  no  more  out 
forever."  Beecher. 

"We  never  in  the 
whole  course  of 
our  recollections, 
met  a  Christian 
who  bore  upon 
his  character 
every  other  evi- 
dence of  the  work 
of  the  Spirit,  who 
did  not  remem- 
ber the  Sabbath- 
day  to  keep  it 
holy." 


326 


Chap.  vi.  13—83. 


the  Apostles 
chosen 

Ma.  X.  2—4;  Mk. 
ill.  13—19. 

"  As  the  phy8i- 
cian.having  trl'd 
many  remedies 
in  vain,  does  not 
abandon  his  pa- 
tient so  long  as 
he  lives;  no  more 
sd.  the  pastor  the 
incorrigible  sin- 
ner."   Cawdray. 

a  Ma.  Iv.  25;  Mk. 

lii.  7,  8. 

6  Ps.  ciil.  3 ;  cvii. 

17—20. 

c    Nu.  xxl.    8,   9; 

Ma.  xiv.  36;  Jo. 

lii.  14,  15. 

d  Mk.  V.  3(1;  Lu. 

vlii.  46. 


"Only  let  us  keep 
in  touch  vpith 
Him,  and  all  will 
assuredly  be  well 
with  us  both  in 
time  and  in  eter- 
nity." Burton. 


the  sermon  on 
the  mount 
Ma.  v. — vii. ;  Lu. 
vi.  20—49. 
the  beati- 
tudes 

e  1  Pe.  11.  19,  20; 
lii.  14;  Iv.  U. 
There  were  three 
kinds  of  excom- 
muni  cations 
among  the  Jews. 
See  1  Co.  xvi.  22. 
/Primitive  Chris- 
tians were  hated 
merely  bee.  they 
were  so  called. 
Pliny,  10  Epis.  97. 
"Modern  travel- 
lershavemark'd, 
upon  Its  eastern 
summit,  a  little 
circular  plain  ex- 
actly su.ted  for 
the  gathering  of 
a  smaller  and 
more  select  audi- 
ence; and  again, 
on  the  lower 
ridge  of  the  same 
mountain,  a  lar- 
ger space,  cor- 
responding with 
singular  exact- 
ness to  the  scene 
described  by  St. 
Luke"  Dean 
Vaughan. 


13 — 16.  chose  twelve,  fi'-  the  general  bod}\  Prob.  many  others  willing,  and 
to  human  appearance  equally  lit.  Apostles,  an  Apostle  is  more  than  a  messenger, 
he  is  a  representative  of  tlie  sender,  an  ambassador. 

The  choice  of  His  apostles  is  one  of  the  most  distinguished  proofs  of  our  Lord's 
adorable  wisdom.  He  chooses:  1.  Simple  but  prepared  men;  2.  Few  men,  but  those 
of  very  dift'erent  kinds.  He  M'orks  intensively  before  He  works  extensively,  in  the 
newly-founded  kingdom.  He  chooses  rather  to  train  a  few  perfectly  than  many  par- 
tially.    Lange. 

An  ambassador's  duty. — When  the  Rev.  Thomas  Scott  was  speaking  to  Mr. 
Newton,  on  a  change  of  situation  with  regard  to  interest,  Mr.  N.  told  him  the  story 
of  a  nobleman,  who  was  selected  as  ambassador  by  his  king,  but  excused  himself  on 
the  grounds  of  his  family,  and  urgent  concerns  at  home;  but  was  answered,  "You 
must  go;  only  do  j'ou  mind  my  concerns  heartily,  and  I  will  take  care  of  yours." 
"Thus,"  saj^s  Mr.  Newton,  "God,  as  it  were,  says  to  you." 

17 — 19.  plain,  or  flat  ledge  on  the  mt.  side,  multitude,"  to  whom  He  deliv. 
what  is  called  the  Serm.  on  the  Mt.  healed,*  made  whole.  touch,<^  wh.  they 
thought  the  same  as  if  He  touched  them,     virtue,''  power. 

Christ  the  centre. — The  ruler  of  the  Kingdom  of  Heaven,  standing  for  the  first 
time  in  the  midst  of  His  future  ambassadors.  Christ  the  physician  of  soul  and 
body.  Power  in  word  and  deed.  The  Lord's  gracious  look  upon  weak  but  sincere 
disciples.     Lange. 

All  centres  in  Christ. — The  prerogative  of  our  Christian  faith,  the  secret  of  its 
strength  is,  that  all  which  it  has,  and  all  which  it  oflers,  is  laid  up  in  a  Person.  This 
is  what  has  made  it  strong,  while  so  much  else  has  proved  weak,  that  it  has  a  Christ 
as  its  middle  point,  that  it  is  not  a  circumference  without  a  centre, — that  it  has  not 
merely  a  deliverance,  but  a  deliverer,  not  a  redemption  only,  but  a  Redeemer  as 
well.  This  is  what  makes  it  fit  for  wayfaring  men;  this  is  what  makes  it  sunlight, 
and  all  else  compared  with  it  is  but  as  moonlight; — fair  it  may  be,  but  cold  and  in- 
effectual ;  while  here  the  light  and  life  are  one ;  the  Light  is  also  the  life  of  men. 
Oh  how  great  the  difference  i)etween  submitting  ourselves  to  a  complex  of  rules,  and 
casting  ourselves  upon  a  beating  heart;  between  accepting  a  system,  and  cleaving 
to  a  person.  And  how  tenfold  blessed  the  advantages  of  the  last,  if  that  person  is 
such  an  One  that  there  shall  be  nothing  servile  in  the  entire  resignation  of  ourselves 
to  be  taught  of  Him,  for  He  is  the  absolute  Truth— nothing  unmanly  in  the  yielding 
of  our  whole  being  to  be  wholly  moulded  by  Him,  for  that  He  is  not  merely  the 
highest  which  humanity  has  reached,  but  the  highest  which  it  can  reach — its  intended 
and  ideal  perfection,  at  once  its  perfect  image  and  superior  Lord.     Trench. 

20 — 23.  and  .  .  lifted,  etc.,  "we  have  here,  no  doubt,  such  fragments 
of  the  discourse  as  suited  the  object  of  this  narrative,  while  in  Ma.,  we  have  it  more 
fully,  and  in  its  connections."  "  Yet,  as  St.  Matthew  says  expressly  that  Jesus  spake 
sitting,  on  the  mountain,  and  St.  Luke  that  He  spake  standing,  and  in  the  plain,  it 
seems  not  very  unnatural  to  suppose  that  the  one  (that  given  by  St.  Matthew)  was  a 
discourse  delivered  to  the  inner  circle  of  His  disciples ;  the  other  (that  preserved  by  St. 
Luke),  a  briefer  and  more  popular  rehearsal  of  the  chief  topics  of  the  former,  addressed, 
immediately  afterwards,  on  descending  from  the  hill-top,  to  the  promiscuous  multi- 
tude. And  the  formation  of  the  hill  which  tradition  has  marked  as  the  Mount  of  the 
Beatitudes  lends  itself  noturally  to  this  supposition."  Bean  Vanghan.  separate," 
or  excommunicate  unjustly,     cast     .     .     evil,  explained  Ma.  v.  11./ 

The  beatitudes  of  the  Neio  TesteTOew^.— A  description— 1.  Of  the  character;  2. 
Of  the  blessings  of "  the  citizens  of  heaven:  (1)  They  are,  (a)  poor,  {h)  hungry,  (c) 
weeping,  {d)  hated  of  men ;  (2)  Their  blessings  are,  {a)  riches,  (6)  full  satisfaction,  (c) 
joy,  ((Z)  they  are  the  children  of  the  prophets.     Lange. 

Blessedness  of  the  poor. — The  happiest  heart  I  encounter  in  Brooklyn  belongs  to 
an  aged  cripple,  who  lives  on  charity  in  a  fourth  story.  She  is  old  and  poor,  and 
without  relatives,  and  lost  even  the  power  of  speecli  twenty  years  ago  !  By  dint  of 
hard  effort  she  can  make  a  few  words  intelligible.  But  I  never  saw  that  withered 
face  distorted  by  a  frown ;  and  a  few  Sabbaths  since,  when  she  was  carried  in  to  the 
communion-tabie,  I  looked  down  from  the  pulpit  into  that  old  saint's  countenance, 
and  it  "  shone  like  the  face  of  an  angel."  She  lives  every  day  on  the  sunny  side  of 
Providence,  and  feeds  hungrily  on  the  promises.  Jesus  knows  where  she  lives.  He 
"ofttimes  resorta  thither."  She  is  one  of  His  hidden  ones.  That  old  disciple  will 
not  have  far  to  go  whea  the  summons  comes  from  her  Father's  house.     She  lives  near 


Chap.  vi.  24— 33. 


LX7KB. 


327 


the  gates  now,  and  catches  the  odors  and  the  music  of  that  "marriage  supper"  for 
which  she  has  her  wedding  garment  on.  Would  to  God  that  some  of  the  sour-spirited, 
morose,  and  melancholy  Christians  of  our  acquaintance  could  drop  in  to  that  old 
woman's  garret  occasionally,  and  borrow  a  vial  of  her  sunshine  !     Cuyler. 

24 — 26.    rich.,"  and  trust  in  riches,     received    .     .     consolation,*  «.e.,  all 

that  wealth  can  procure,  full,"  have  enough,  being  satisfied  with  this  world,  ye 
.  .  hung^er,  presently  ye  shall  have  wants  that  the  world  cannot  meet,  laugh,'' 
turning  all  things  into  food  for  mirth,  well  .  .  you,'  the  result  of  your  speak- 
ing well — prophesying  smooth  things — of  them.  This,  to  the  disciples.  A  caution 
against  some  kinds  of  popularity. 

The  world's  commendation  dangerous. — I.  The  method  by  which  universal  com- 
mendation may  be  secured:  1.  Mankind  entertains  a  great  diversity  of  fallacious  and 
baneful  opinions ;  2.  The  universal  approbation  of  mankind  can  only  be  obtained  by 
adapting  our  conduct  to  their  diversified  notions.  II.  The  evils  by  which  the  attempt 
will  be  attended:  1.  Obvious  duty  will  be  neglected  (Jo.  xii.  42,  43 ;  v.  44) ;  2.  Essen- 
tial truth  will  be  sacrificed.  So  Christ  told  the  false  teachers  (Jo.  vii.  7);  3.  The  voice 
of  conscience  will  be  stifled.  The  approbation  of  God  will  be  forgotten.  III.  The 
sorrows  which  consequently  "result  from  the  foolish  attempt:  1.  In  the  disappoint- 
ment they  shall  realize ;  2.  In  the  disquietude  they  shall  suffer;  3.  In  the  destruction 
they  shall  endure.     Anon. 

Joy  in  persecution: — Somebody  pushed  good  Mr.  Kilpin  into  the  gutter  and 
slapped  him  on  the  face  at  the  same  time  and  said,  "Take  that,  John  Bunyan"; 
whereupon  the  good  man  took  ofl"  his  hat  and  said,  "I  would  take  fifty  times  as 
much  as  that  to  have  the  honor  to  be  called  John  Bunyan."  Learn  to  look  upon 
insults  for  Christ  in  the  same  light,  and  when  they  call  you  by  an  ill  name  do  you 
reply,  "  I  could  bear  a  thousand  times  as  much  as  that  for  the  pleasure  of  being  as- 
sociated with  Christ  in  the  world's  derision."  C  H.  Spnrgeon. — Doing  right. — 
When  the  storm  [concerning  the  slave  trade]  was  at  its  highest,  one  of  Mr.  Buxton's 
friends  asked  him,  "  What  shall  I  say  when  I  hear  people  abusing  j'ou  ? "  "Say  !  " 
he  replied,  snapping  his  fingers,  "  say  that.  You  good  folk  think  too  much  of  your 
good  name.     Do  right,  and  right  will  be  done."    Life  of  Fowell  Buxton. 

27 — 30.  love  .  .  enemies,-''  even  friends,  in  this  world,  not  usually 
loved  too  well,  gfood  .  .  hate,  returning  good  for  evil,  and  a  kiss  for  a  blow. 
pray,*  because  you  can,  after  all,  do  them  so  little  good;  seek  for  them  God's 
blessing. 

TJie  love  of  our  enemies. — Is:  1.  A  human  virtue;  2.  A  Christian  virtue;  3.  A 
Divine  virtue.  Love  of  enemies. — 1.  Its  difficult  struggle ;  2.  Its  happy  victory ;  3. 
Its  glorious  reward.     Lange. 

Love  to  an  enemy. — During  the  Revolutionary  War  there  was  living,  in  Pennsyl- 
vania, Peter  Miller,  pastor  of  a  little  Baptist  Church.  Near  the  church  lived  a  man 
who  secured  an  unenviable  notoriety  by  his  abuse  of  Miller  and  the  Baptists.  He 
was  also  guilty  of  treason,  and  was  for  this  sentenced  to  death.  No  sooner  was 
the  sentence  pronounced  than  Peter  Miller  set  out  on  foot  to  visit  General  Washing- 
ton at  Philadelphia,  to  intercede  for  the  man's  life.  He  was  told  that  his  prayer 
could  not  be  granted.  "  My  friend  ! "  exclaimed  Miller,  "  I  have  not  a  worse  enemy 
living  than  that  man."  "What,"  rejoined  Washington,  "you  have  walked  sixty 
miles  to  save  the  life  of  your  enemy  ?  That  in  my  judgment  puts  the  matter  in  a 
different  light.  I  will  grant  you  his  pardon."  The  pardon  was  made  out,  and  Miller 
at  once  proceeded  on  foot  to  a  place  fifteen  miles  distant,  where  the  execution  was 
to  take  place.  He  arrived  just  as  the  man  was  being  carried  to  the  scaffold,  who, 
seeing  Miller  in  the  crowd,  remarked:  "  There  is  old  Peter  Miller.  He  has  walked 
all  the  way  from  Ephrata  to  have  his  revenge  gratified  to-day  by  seeing  me  hung." 
These  w^ords  were  scarcely  spoken  before  Miller  gave  him  his  pardon,  and  his  life 
was  spared.     Bib.  El. 

3^ — 33*  as  ye  would,  e/c*  "The  golden  rule."  thank  (5ee  (?/:.),  "grace." 
"  What  grace  is  there  in  this  ?  to  show  by  contrast  always  the  grace  of  Christ  in  the 
Grospel."    x<^P^^)  oft.  used  by  Lu.  and  Paul,  is  not  found  in  Ma.  or  Mk. 


woes  pro- 
nounced 

a  Ha.    11.  9;  Ja. 

V.  1. 

b  Lu.  xvi.  25. 

c  Is.  zxlll.  7;  Ixv. 
18. 

dPr.  xlv.  13;  Ep 
T.  4. 

e  Jo.  XV.  19 ;  1  Jo. 
Iv.  5. 

A  child  of  God 
should  be  a  visible 
Beatitvde,  lor  joy 
and  happiness, 
and  a  living  Doxo- 
Ingy,  for  grati- 
tude and  adora- 
tion. 

The  love  of  the 
world  is  a  catch- 
ing disease,  and 
Is  drawn  on  with 
dallying,  with  a 
very  look.  We  do 
not  traffic  for 
gold  where  there 
are  no  mines : 
nor  can  we  find 
Grod  in  the  world. 

"A  mariner  is 
best  seen  in  a 
tempest,  and  a 
Christian  Is  best 
known  when  per- 
secutlon  ra- 
geth." 

treatment  of 
enemies 

/Ex.  xxlli,  4,  5; 
Pr.  XXV.  21;  Ma. 
V.  44;  Ko.  xil.  20. 
g  Ma.  V.  39. 

We  are  to  suffer 
wrong  rather 
than  to  do  wrong. 
We  are  to  suffer 
loss  ourselves 
rather  than  to 
resort  to  quar- 
relling or  law 
suits.  G.  W. 
Clark. 

"The  master 
word  of  Christi- 
anity is  love." 
Storrt. 


duty  to  all 
men 

K  Ma.  vll.  12. 


328 


Chap.  vi.  34—45- 


A.D.  28. 


on  mercy 

a  Ma.  V.  45. 
Not  everything 
which  passes  for 
kindness,  not 
everything  wh. 
Is  kindness,  is 
"mercy"  in  the 
sense  here  in- 
tended. There  is 
another  word  in 
Scripture,  which 
stands  for  jMty, 
and  the  two  ideas 
differ.  The  ob- 
jects of  pity  are 
the  unhappy : 
the  objects  of 
mercy  are  the 
undeservi  ng. 
Dean  Vaughan. 

on  judging 
and  giving 

h  Ma.  vii.  1 . 
"  Girc— what?  All 
possible  help,  by 
word,  deed,  sym- 
pathy, and  ma- 
terial contribu- 
tions." Bliss. 
"  To  know,  with- 
out j  u  d  g  i  n  g  , 
might  be  modes- 
ty and  charity: 
but  to  judge 
without  knowi'g, 
must  be  always 
indiscretion  and 
cruelty. "  Riddock. 


teachers  and 
disciples 

c  Ma.  XV.  14. 

d  Ma.   X.   24;    Jo. 

xiii.  16. 

e  Pr.  xvili.17; 

ii.  1—21. 


Ro. 


A  wise  heathen 
said, "Every  man 
carries  two  wal- 
lets with  him, 
hanging  the  one 
before  and  the 
other  behind 
him.  Into  that 
before,  he  puts 
the  faults  of  oth- 
ers; into  that  bo- 
hind,  he  puts  his 
own.  By  this 
means  he  never 
sees  his  own  fail- 
ings, while  he 
has  those  of  oth- 
ers always  before 
him."  Bib.  III. 

trees  and 
men 

/  Ma.  vii.  16,  17. 
y  Ma.  xii.  33. 
/(  Ma.  xii.  35. 
Can  we  not  give 
the  heathen  our 
civilization  witb- 


34—36.  hope  .  .  receive  (s-ee  Gk.  ''in  order  that"  ye  may  receive). 
thank,  what  thauks  do  ye  deserve  for  so  doing  ?  children  .'  .  Highest," 
God's  children  should  resemble  Him,  who  at  the  first  created  man  in  His  own 
image,  merciful,  one  of  the  loveliest  of  the  imitable  features  in  God's  moral 
character. 

The  pros2)ect  of  recompense  in  the  sphere  of  Christian  morals. — 1.  How  far  its 
influence  is  lawful.  2.  How  far  it  is  unlawful.  3.  All  are  unthankful  and  evil  in 
comparison  with  the  kindness  of  God. 

Conquering  enemies. — Some  courtiers  reproached  the  Emperor  Sigismund,  that 
instead  of  destroying  his  conquered  foes,  he  admitted  them  to  favor.  "Do  I  not," 
replied  the  illustrious  monarch,  "effectually  destroy  my  enemies  when  I  make  them 
my  friends?"  Jfercy.—" Abraham  Lincoln's  doorkeeper  had  standing  orders  from 
him,  that  no  matter  how  great  might  be  the  throng,  if  either  senators  or  representa- 
tives had  to  wait,  or  to  be  turned  away  without  an  audience,  he  must  see,  before  the 
day  closed,  every  messenger  who  came  to  him  with  a  petition  for  the  saving  of  life." 
Bib.  El. 

37»  38.  judge  not,  etc.,^  see  note  on  Ma.  vii.  1.  pressed  .  .  shaken 
.  .  over,  some  suppose  these  three  terms  to  apply  to  three  dif.  kinds  of  articles, 
dry,  soft,  or  liquid,  in  either  case  an  abundant  return,     bosom,  lap. 

On  judging. — The  judgment  of  pride  and  the  judgment  of  love.  The  righteous 
also  receive  a  reward  upon  earth.  The  Lord's  discipte  subject  to  a  threefold  judg- 
ment: 1.  That  of  his  neighbor;  2.  That  of  his  conscience;  3.  That  of  the  Lord, 
Lange. 

Falsely  judged. — "It  is  related  of  a  broker  in  one  of  the  Italian  cities,  that  his 
strict  economy  brought  on  him  the  reputation  of  miserliness.  He  lived  plainly  and 
poorly,  and  at  his  death  a  hundred  thousand  men  in  the  city  were  ready  to  curse  him 
until  his  will  was  opened,  in  whicli  he  declared  that  early  his  heart  was  touched  with 
the  sulleriugs  of  the  poor  in  the  city  lor  the  lack  of  water.  Springs  there  were  none, 
and  the  public  wells  were  bad;  and  he  had  spent  his  life  in  accumulating  a  fortune 
that  should  be  devoted  in  bringing,  by  an  aqueduct,  from  the  neighboring  moun- 
tains, streams  that  should  pour  abundantly  into  the  baths  and  dwellings  of  the  poor 
of  the  city;  and  he  not  only  denied  himself  many  of  the  comforts  of  life,  but  toiled 
by  day  and  by  night,  yea,  and  bore  obloquy,  that  he  might  bless  his  fellow- citizens. 
He  is  dead;  but  those  streams  pour  their  health  yet  into  that  city."     Bib.  III. 

39 — 4a.  blind,  this  "  parable  "  seems  to  be  spoken  to  the  Apostles  as  a  warn- 
ing ag.  uncharitableness  in  religious  leaders,  lead  .  .  blind,'' also  groping  in 
darkness,     disciple,'*  "learner,"    mote     .     .     beam,"  notes.  Ma.  vii.  3 — 5. 

The  blind  leading  the  blind. — I,  The  similitude  employed:  "  Can  the  blind  lead 
the  blind?"  Here  is — 1.  A  radical  disqualification;  2.  A  melancholy  termination. 
II.  The  statement  uttered:  "The  di.sciple  is  not  above  his  master,  but  every  one 
that  is  perfect  shall  be  as  his  master" — 1.  Thoroughly  instructed  in  the  doctrine  of 
Christ;  2.  Completely  renewed  by  the  grace  of  Christ.  III.  The  caution  addressed: 
"And  why  beholdest  thou,"  etc.  This  is  called  for — 1.  On  the  ground  of  consist- 
ency; 2.  The  nature  of  the  proposed  operation  required  it.     Anon. 

An  Indian  scene.— Our  Lord's  words  had  constant  reference  to  some  passing 
scene  or  event.  Blindness  was  then,  as  now,  common  in  Palestine  and  Eastern 
countries,  where  the  heat  and  glare  of  the  sun  so  early  impairs  the  sight  that  num- 
bers are  perfectly  blind  before  they  reach  the  age  of  forty.  It  is  pitiable  to  see 
them  as,  probably  to  excite  compassion,  they  wander  about  in  troops  to  beg. 
Strange  as  it  may  seem,  they  lead,  or  attempt  to  lead,  one  another,  groping  about 
in  their  darkness,  staggering  about  the  roads,  and  not  unseldom  falling  and  pulling 
each  other  down.  Surely  such  a  scene  was  before  the  Saviour's  eyes  as  He  asked 
the  question,  "Can  the  blind  lead  the  blind ? " 

43 — 45*  tree-'"  (notes,  Ma.  vii.  17).  good  tree,"  good  in  fruitfulness,  as  well 
as  in  appearance,  good  man,*  good  in  heart,  and  hence  in  life,  mouth  speak- 
eth,  and  shows  the  state  of  the  heart. 

Tlie  tree  known  by  its  fruits. — The  principle  laid  down  in  these  words  is,  that  a 
man's  conduct  indicates  his  true  character.  I.  As  illustrated  by  the  well-known 
comparison  here  employed.  II.  In  its  general  application:  \.  This  is  the  only  sure 
standard  by  whicli  to  judsre  either  of  ourselves  or  others;  2.  According  to  this  rule 
the  decisions  of  the  great  day  will  be  regulated.     Anon. 


Chap.  vi.  46—49. 


LUKE. 


329 


Tliefrtiit  of  the  Spirit. — I  give  another  quotation,  containing  the  confession  of  a 
Christian  who  had  been  a  cannibal,  and  from  it  yon  will  see  what  has  been  in  his 
case  the  gospel's  power.  It  was  a  sacramental  day  at  the  mission  church.  "  When 
I  approached  the  table,"  said  he,  "I  did  not  know  beside  whom  I  should  have  to 
kneel.  Then  I  suddenly  saw  I  was  beside  the  man  who,  some  years  ago,  slew  my 
father,  and  drank  his  blood,  aud  whom  I  then  swore  I  would  kill  the  first  time  that  I 
should  see  him.  Now  think  what  I  felt  when  I  suddenly  knelt  beside  him.  It  came 
upon  me  with  terrible  power,  and  I  could  not  prevent  it,  and  so  I  went  back 
to  my  seat.  Ari'ived  there,  I  saw  in  the  spirit  the  upper  sanctuary,  and  seemed  to 
hear  a  voice,  '  Thereby  shall  all  men  know  that  ye  are  My  disciples,  if  ye  have  love 
one  to  another.'  That  made  a  deep  impression  on  me,  and  at  the  same  time  I  thought 
I  saw  another  sight — a  Cross  and  a  Man  nailed  thereon,  and  I  heard  Him  say, 
'  Father,  forgive  them,  for  they  know  not  what  they  do,'  Then  I  went  back  to  the 
altar."     Oliver. 

46 — 49.  call  .  .  I/ord,"  professions  of  discipleship  that  consist  in  words 
onl}' — fair  i)romises,  orthodoxy,  etc. — valueless.  Practical  godliness,  house  . 
.     rock,  etc.''    (Notes,  Ma.  vii.  24 — 27.) 

Tlie  unse  and  foolish  builders. — I.  The  characters  described.  Here  three  im- 
portant features  are  pointed  out,  as  pertaining  to  every  true  disciple:  1.  He  applies 
to  Christ;  2.  He  listens  to  the  words  of  Christ;  3.  He  yields  obedience  to  the  com- 
mands of  Christ.  II.  The  comparison  emploj'ed — "  He  is  like  a  man,"  etc:  1.  The 
edifice  he  erected;  2.  The  danger  to  which  it  was  exiDOsed;  3.  The  manner  in  which 
it  stood  the  trial;  4.  The  cause  of  its  stability.  HI.  The  contrast  presented — "But 
he  that  heareth  and  doethnot,"  etc:  1.  The  foolish  course  he  pursued;  2.  The  ter- 
rible catastrophe  which  followed. 

Tlie  only  sure  foundation. — Mhegard,  Prof,  of  Philos.  in  Univ.  of  Copenhagen, 
has  until  recently  been  the  apostle  of  atheism  in  his  countrj^  In  the  introduc.  to  a 
recent  volume  he  says:  "  The  experience  of  life,  its  sufgs  and  griefs,  have  shaken 
my  soul  and  have  broken  the  founda.  upon  wh.  I  formerly  tho't  I  cd.  build.  Full  of 
faith  in  the  sufficiency  of  science,  I  tho't  to  find  in  it  a  sure  refuge  from  all  the  con- 
tingencies of  life.  This  illusion  has  vanished.  When  the  tempest  came  wh.  plunged 
me  in  sorrow,  the  moorings,  the  cable  of  science  broke  like  thread.  Then  I  seized 
upon  the  help  wh.  many  before  me  have  laid  hold  of.  I  sought  and  found  peace  in 
God.  Since  then  I  have  certainly  not  abandoned  science,  but  I  have  assigned  to  it 
another  place  in  my  life."  Semeur  Vaudois. — Poor  and  needy. — Gold,  unless  used 
for  God,  makes  a  hard  dying  pillow.  When  the  richest  American  of  his  day  was  in 
his  last  fatal  sickness,  a  Christian  friend  proposed  to  sing  for  him ;  and  the  hymn  he 
named  was  "Come,  j^e  sinners,  poor  and  needy."  "Yes,  yes,"  replied  the  dying 
millionaire,  "  sing  that  for  me;  I  feel  poor  and  needy."  Yet  at  that  moment  the 
stock-markets  of  the  globe  were  watching  and  waiting  for  the  demise  of  the  man 
who  could  shake  them  with  a  nod  of  his  head.  "  Poor  and  needy  !  "  How  the  sand 
sweeps  from  under  a  man's  soul  iu  such  an  hour  as  that !     Watkinson. 


out  our  Christi- 
anity? I  mo  s  t 
emphatically  an- 
swer. No;  for,  as 
it  has  been  well 
said,  "no  nation 
can  appropriate 
the  fruits  of 
Christian  civili- 
zation apart 
from  Its  roots." 
Oliver. 

"  He  who  loves 
little  prays  little; 
and  he  who  loves 
much  prays 
much."  Austin. 

wisdom  of 
obedience 

a  Mai.  i.  6;   Ma. 
vii.  21;  XXV.  11; 
Lu.  xiil.  25. 
b  Ma.   vi.   24—27 ; 
2  Pe.  1.  10;  Jude 
24;  Ps.  xlvi.  1,  3; 
Ixli.  2;  Ja.  1.  24— 
26;  Pr.  xxviii.  18; 
Ho.  iv.  14. 
"Put    not    your 
trust  in  money, 
but     put      your 
money  in  trust." 
Holmes. 

"To  do  an  evil 
action  is  base  to 
do  a  good  action 
without  incur- 
ring danger,  Is 
common  enough; 
but  it  is  the  part 
of  a  good  man 
to  do  great  and 
noble  deeds  tho. 
he  risks  every- 
thing." Plutarch. 


330 


Chap.  vii.  1— lo. 


CHAPTER    THE  SEVENTH 


healing  the 
centurion's 
servant 

Ma.  viii.  5—13; 
Lu.  vii.  1—10. 

the  centtirion's 
request 

"  If  he  had  not 
been  in  the  Ko- 
man  army  he 
had  never  seen 
Capernaum;  but 
for  his  sorrow  he 
would  never  have 
had  personal  in- 
tercourse with 
the  Lord  of  Life. 
So  it  is  with  every- 
one born  of  wo- 
man. Where  our 
lot  is  cast,  what 
our  circum- 

stances may  be 
— allth  sis  God's 
plan.  Therefore 
it  follows,  they 
are  the  best  cir- 
cumstances con- 
ceivable, by 
which  we  may 
mount  to  Him." 
Dover. 

the  centurion's 
character 

a  Ps.  cvii.  20. 

"  On  his  death- 
bed George  Her- 
bert was  remind- 
ed by  a  friend  of 
his  rebuilding 
Layton  church 
and  of  his  many 
acts  of  mercy:  to 
which  he  made 
answer,  saying, 
•They  be  good 
works  if  they  be 
sprinkled  with 
the  blood  of 
Christ  but  not 
otherwise.'  "  Life 
by  Js.   yValton. 


b  Ps.  cvii.  20. 
Jesus  marvelled 
twice;  once  at 
men's  unbelief, 
once  at  a  Roman 
centurion's 
faith.  Ian  Mac- 
laren. 

"  They  that  gov- 
ern most  make 
least  noise.  You 
see  when  they 
row  in  a  barge, 
they  that  do 
drudgery  -  work, 
slash,  and  puff, 
and  sweat,  but 
he  that  governs 
sits  quietly  at 
the  stern,  and 
.scarce  is  seen  to 
stir."   Selden. 


1—3.  audience,  beai-ing.  dear,  "not  uncommon  in  Roman  hist,  to  find  in- 
stances of  the  deepest  aflfection  betw.  master  and  slave."  elders  .  .  Jews, 
who  he  thought  would  surely  as  elders,  and  Jeirs,  have  more  influence  than  a  Rom., 
a  heathen. 

Healing  of  the  centuri07i's  servant. — I.  The  case  described:  1.  The  afflicted  per- 
son was  a  servant;  2.  This  servant  was  greatly  beloved  by  his  master;  3.  The  seri- 
ous nature  of  the  malady  from  which  he  suffered  {see  Ma.  viii.  6).  II.  The  applica- 
tions which  were  made  to  Jesus:  1.  By  Jewish  elders — (1)  The  cause  of  his  seeking 
their  intervention;  (2)  The  manner  in  which  they  exerted  themselves  on  his  behalf; 
(3)  The  reasons  they  adduce  by  way  of  enforcing  their  plea;  2.  Personal  friends — 
(1)  His  deep  humility;  (2)  His  strong  faith.     III.  The  success  realized. 

An  officer's  kindness. — "I  remember,"  says  Dr.  Doddridge,  in  his  life  of  Col- 
onel Gardiner,  "I  had  once  occasion  to  visit  one  of  his  dragoons  in  his  last  illness 
at  Harborough,  and  I  found  the  man  upon  the  borders  of  eternity;  a  circumstance 
which,  as  he  apprehended  himself,  must  add  some  peculiar  weight  and  credibility  to 
his  discourse.  And  he  then  told  me,  in  his  colonel's  absence,  that  he  questioned  not 
but  he  should  have  everlasting  reason  to  bless  God  on  Colonel  Gardiner's  account; 
for  he  had  been  a  father  to  him  in  all  his  interests,  both  temporal  and  spiritual.  He 
added,  that  he  had  visited  him  almost  every  day  during  his  illness,  with  religious 
advice  and  instruction,  as  v/ell  as  taken  care  that  he  should  want  for  nothing  that 
might  conduce  to  the  recovery  of  his  health.  And  he  did  not  speak  of  this  as  the 
result  of  any  particular  attachment  to  him,  but  as  the  manner  in  which  he  was  ac- 
customed to  treat  those  under  his  command."     Wliitea-oss. 

4 — 7.  instantly,  earnestly,  worthy,  "The  greater  the  faith  the  deeper  the 
humility."  built  .  .  synagogue,  "  now,  after  eighteen  centuries,  the  remains, 
in  their  rich  and  elaborate  carvings  of  cornices  and  entablatures,  of  capitals  and 
niches,  show  with  what  liberal  hand  he  had  dealt  his  votive  offerings."  Edersheim. 
not  .  .  worthy,  comp.  his  view  of  himself  with  that  of  the  elders  of  him. 
say    .     .    word,"  this  enough  for  him.     Mighty  faith  ! 

Tlie  first  hettthen  who  experiences  the  miraculous  power  of  the  Lord. — Great 
faith  is— 1.  Candid  in  requesting;  2.  Humble  in  approaching;  3.  Joyful  in  receiv- 
ing benefits  from  the  Lord.  The  intercession  of  Jews  for  a  heathen,  unusual,  touch- 
ing, and  efl'ectual.  No  greater  love  for  Israel  than  care  for  their  highest  interests. 
Jesus  ready  to  go  wherever  faith  and  want  call  Him.  Earnest  intercession  the  best 
service  of  friendship.     Lange. 

Humility. — A  man  to  be  humble,  needs  to  have  a  soul ;  to  stoop,  you  must  have 
some  elevation  to  stoop  from ;  .you  must  have  some  real  excellence  within  you  before 
you  can  really  understand  what  it  is  to  renounce  merit.  We  have  heard  of  a  certain 
"monk,  who,  professing  to  be  humble,  said  "he  had  broken  all  God's  command- 
ments; he  was  the  greatest  sinner  in  the  world;  he  was  as  bad  as  Judas."  Some- 
body said,  "Why  tell  us  that?  we  have  all  of  us  thought  that  a  long  time!" 
Straightway  the  holy  man  grew  red  in  the  face,  and  smote  the  accuser,  and  asked 
him  what  he  had  ever  done  to  deserve  such  a  speech.     Bib.  Illus. 

8 — 10.  man  .  .  soldiers,  hence  knowing  the  rules  of  obedience.  I 
say,*"  etc.,  the  idea  is,  that  Jesus  and  diseases  stood  in  the  same  relation  of  master 
and  servants  as  the  centurion  and  his  soldiers;  and  that  hence  Jesus  had  only  to 
speak  the  word,  marvelled  .  .  Israel,  see  in  Ma.  important  addition  on 
adoption  of  Gentiles  and  rejection  of  Israel,  found  .  .  whole,  healed  in  the 
same  hour  {Ma.). 

Tlie  character  of  the  centurion — {see  Ma.  viii.  5 — 13). — I.  The  office  he  sustained. 
II.  The  peculiar  feelings  he  manifested:  1.  His  humanity;  2.  His  humility;  3.  His 
faith.     III.  The  interesting  aspect  under  which  he  is  exhibited. 

Saving  faith. — "A  sea  captain  related  at  a  prayer  meeting  in  Boston  a  short 
time  ago  a  thrilling  incident  in  his  own  experience.  'A  few  years  ago,' said  he, 
'I  was  sailing  by  the  island  of  Cuba,  when  the  cry  ran  through  the  ship,  "Man 
overboard ! "  It  was  impossible  to  put  up  the  helm  of  the  ship,  but  1  instantly 
seized  a  rope  and  threw  it  over  the  sliip's  stern,  crying  out  to  the  man  to  seize  it  aa 


Chap.  vii.  ii — 15. 


331 


for  his  life.  The  sailor  caught  the  rope  just  as  the  ship  was  passing.  I  immediately 
took  another  rope,  and  making  a  slip  noose  of  it,  attached  it  to  the  other,  and  slid 
it  down  to  the  struggling  sailor,  and  directed  him  to  pass  it  over  his  shoulders  and 
under  his  arms,  and  he  would  be  drawn  on  board.  He  was  rescued ;  but  he  had 
grasped  that  rope  with  such  firmness,  with  such  a  death-grip,  that  it  took  hours  be- 
fore his  hold  relaxed,  and  his  hand  could  be  separated  from  it.  With  such  eager- 
ness, indeed,  had  he  clutched  the  object  that  was  to  save  him,  that  the  strands  of 
the  rope  became  imbedded  in  the  flesh  of  his  hands  ! ' "'     Spurgeou. 

II,  12.  day  after,  the  zeal  of  Christ  admits  of  no  rest,  went,  ab.  15  ms. 
Nain,"  so  called  to  this  day.  many  .  .  much,  in  this  first  year  of  His  min- 
istry, before  the  deadly  opposition  to  Him  had  gathered  head,  while  as  yet  the  Phar- 
isees and  leaders  had  uot  come  to  an  open  rupture  with  Him,  and  He  had  not  sifted 
His  followers  by  "  hard  sayings, "  our  Lord  was  usually  accompanied  by  adoring 
crowds.  Farrar.  gate,  or  entrance,  not  necessarily  a  walled  city,  dead  .  . 
out,  Jews,  Gks.,  Roms.,  buried  their  dead  outside  cities.  David's  case  exceptional.'' 
widow,  no  earthly  protector  or  supporter.  A  double  sorrow,  much  .  . 
her,  she  was  respected.     They  had  come  to  mourn  with  her,  and  could  do  no  more. 

'Wie  raising  of  the  7ndow's  son. — I.  A  case  of  deep  distress.  II.  A  compassion- 
ate interposition — humanity  is  an  essential  part  of  genuine  religion.  HI.  An  exer- 
tion of  Divine  power — 1.  As  a  public  unequivocal  proof  of  His  Divine  mission;  2. 
As  a  beneficent  relief  of  severe  sorrow.  IV.  The  effects  of  Divine  power  compassion- 
ately exercised — 1.  The  natural  effect;  2.  The  moral  effect. 

A  1-emarkable  conversion. — It  is  recorded  of  the  late  Countess  of  Huntingdon, 
who  afterwards  so  warmly  espoused  the  cause  of  God  and  His  truth,  in  her  early 
youth,  when  about  nine  years  old,  the  sight  of  a  corpse  about  her  own  age,  carried 
to  the  grave,  induced  her  to  attend  the  funeral,  and  then  the  first  impressions  of 
deep  seriousness  respecting  an  eternal  world  laid  hold  of  her  conscience.  With 
many  tears,  she  cried  earnestly  on  the  spot  to  God,  that  whenever  He  was  pleased 
to  call  her  hence  He  would  deliver  her  from  all  her  fears,  and  give  her  a  happy  de- 
parture :  she  often  afterward  visited  the  grave  of  this  young  person,  and  always 
preserved  a  lively  sense  of  the  affecting  scene. 

13 — 15.  the  I/ord,  "  The  Lord  "  is  far  more  frequent  as  a  title  of  Jesus  in  St. 
Luke  (vii.  31;  x.  1;  xi.  1;  xii.  42;  xvii.  5,  6;  xix.  8;  xxii.  61)  than  in  the  other  Evan- 
gelists except  St.  John.  The  fact  is  a  sign  of  the  spread  of  Christian  faith.  Even 
though  St.  Luke's  Gospel  may  not  have  been  published  more  than  a  year  or  two  after 
St.  Matthew's,  yet  St.  Luke  belongs  so  to  speak  to  a  later  generation  of  disciples. 
compassion,  His  own  mother,  prob.  a  widow,  weep  not,  how  much  of  weeping- 
has  He  since  stayed  in  the  world,  bieir,  coffins  used  by  Egyptians,  etc.,  uot  by  Jews, 
who  carried  the  body  stretched  out  on  a  long  bier,  a  kind  of  hand-barrow,  like  one 
asleep  on  a  bed,  covered  with  shawls,  leaving  the  head,  hands,  and  feet  bare,  arise, 
only  a  word;  so  in  ea.  case— "  Maid  !" — "Young  man  !  "^ — "Lazarus!""  deliv- 
ered .  .  mother,  so  also  restoration  to  spiritual  life  promotes  family  union. 
Christ  the  great  restorer  of  broken  ties. 

Tlie  resurrection  at  Nain. — I.  Learn  from  His  compassion  for  this  widow  the  na- 
ture of  His  compassion  for  the  world:  1.  Its  promptness ;  2.  Its  tenderness;  3.  Its 
practicability.  II.  Learn,  from  His  power  in  raising  the  widow's  son,  the  might  of  His 
power  to  save  the  soul,  and  the  manner  of  its  exhibition:  1.  Observe  the  immediate- 
ness  of  the  miracle;  2.  Its  simplicity;  3.  Its  completeness;  4.  Its  publicity;  5.  It 
was  unsolicited.     Stems  and  Twigs. 

When  I  was  a  young  man  of  eighteen,  I  was  preaching  in  the  open  air  in  the  streets 
of  Inverness,  when  there  happened  to  pass  by  a  j^oung  medical  student — I  think,  from 
Glasgow  University.  He  was  like  many  of  you,  and  had  been  living  an  aimless,  self- 
pleasing  sort  of  life.  As  he  passed  by  in  the  crowd  he  heard  a  young  man's  voice, 
and  caught  the  words  of  Christ,  "  Young  man,  I  say  unto  thee.  Arise."  The  message 
went  home  like  an  arrow  to  the  man's  heart;  he  got  away  into  his  own  chamber,  and 
there  he  cast  himself  by  his  bedside  and  exclaimed,  "  0  God,  that  is  what  I  want. 
Up  to  this  moment  my  life  has  been  a  wasted  life;  I  have  nothing  to  show  for  it;  I 
have  lived  for  myself;  I  have  lived  in  vain.  I  see  it  all  now.  There  is  one  power, 
and  only  one,  that  can  raise  me  up  and  make  me  really  what  I  ought  to  be."  There 
and  then  he  gave  himself  to  Christ,  and  he  went  forth  from  that  room  a  new  man. 
He  had  just  received  a  commission  as  a  surgeon  in  the  army,  and  soon  afterwards  he 
went  to  India,  where,  for  five  or  six  years,  he  was  a  burning  and  a  shining  light. 
Aitkin. 


the  widow  of 
Nain 

a  Robinsoniii.  469 ; 
Topics  ii.  105. 

6  2K.  xxl.  18. 

"  One's  spiritual 
gait  depends 
chiefly  on  his 
spiritual  sight." 

"My  friends,  I 
do  not  believe 
much  in  the  hu- 
mility of  man  to- 
wards his  God 
where  his  con- 
duct is  charac- 
terized by  pride 
towards  his 
fellow-men." 


c  Jo.  V.  28. 

Our  faith  ena- 
bles us  in  God's 
name  to  com- 
mand dead  men 
to  live,  and  they 
do  live  But  the 
Saviour,  you  ob- 
serve, spoke  with 
H.s  own  author- 
ity,"Young  man, 
I  say  unto  thee, 
ar  se  "  Neither 
Elijah  norElisha 
could  thus  have 
spok,en:  but  He 
who  spoke  thus 
was  very  God  of 
very  God.  Spur- 
geon. 

••  He  who  pre- 
sumed not  to 
ask,  asks  most 
eloquently :  and 
He  who  gives  un- 
asked, doubles 
the  gift."  Maldo- 
natus. 

I  learn  from  all 
this  that  Christ 
is  the  master  of  the 
grave.  Just  out- 
side the  gate  of 
the  city  Death 
and  Christ  meas- 
ured lances,  and 
when  the  young 
man  rose.  Death 
dropped  Talmage. 


332 


Chap.  vii.  16—29. 


"The  messen- 
gers drew  nigh, 
and  asked  Him 
to  decide  the 
question  of  His 
Messlahship; 
forthwith  they 
received  His  re- 
ply in  a  series  of 
stupendous  mir- 
acles. He  spoke, 
and  the  deaf 
heard  His  voice ; 
the  blind  oi)ened 
their  eyes  on  the 
blessed  light  of 
day;  He  put  forth 
His  hand, and  the 
crimson  fever 
faded  at  His 
touch ;  He  looked 
on  the  dying,  and 
they  arose  and 
were  strong;  He 
called  to  the  fren- 
zied demoniac, 
and  madness  it- 
self fell  down  and 
worshipped  Him. 
•There,'  said  He, 
'  behold  my  re- 
ply! Go,  and  tell 
John  what  things 
ye  have  seen  and 
heard,  and  abide 
by  the  right  in- 
terpretation of 
them.'  "  Dr.  J. 
Harris. 


John  sends  a 
message  to 
Jesus 

Ma.  xi.  2—19. 

a  Zee.  ix.  9. 

h  Is.  XXXV.  5,  7. 

c  Is.  viii.  14,  15; 
Ma.  xi.  6,  xiil.  57 ; 
Lu.  11.  34;  Jo.  vl. 
66;  ICo.  1.21— 28. 

"Doubt  often 
comes  from  inac- 
tivity. Chris- 
tians who  have 
nothing  to  do  are 
almost  sure  to 
become  the  prey 
to  dark,  blank 
misgivings. 
John  the  Baptist, 
struggling  in  the 
desert,  needs  no 
proof  that  Jesus 
is  the  Christ. 
John  shut  up 
became  morbid 
and  doubtful  im- 
mediately. For 
sadness,  for  suf- 
fering, for  mis- 
givings, there  is 
no  remedy  but 
stirring  and  do- 
ing." Robertson. 

dPs.li.  4;Ro.  ill. 
4. 


16 — 18.  fear,  Ibey  were  naturally  awed  by  so  stupendous  a  w'ork.  prophet; 
of  the  prophets,  only  the  gi-eatest — Elijah  and  Elislia— had  raised  the  dead.  God  . 
.  people,  i.e.,  that  Jesus  was  indeed  the  Messiah,  rumour,  the  ace.  of  what  He 
had  here  done.    John,  who  was  then  in  prison. 

CJirist,  He  that  should  come. — I.  The  testimony  of  sacred  prophecy  concerning 
the  Messiah;  1.  The  person;  2.  The  time;  3.  Tlie  purposes;  4.  The  circumstances. 
II.  The  fulfilment  of  prophecy  in  the  person  of  Christ.  These  prophecies — 1.  Must 
be  fulfilled  in  some  person;  2^  Have  been  exactly  fulfilled  in  Jesus  Christ;  .3.  Fulfilled 
in  no  other.  III.  The  conclusion  we  should  draw  from  this  accomplishment  of 
prophecy  in  the  person  of  our  Lord:  1.  That  our  Jesus  is  certainly  the  true  Messiah; 
2.  We  should  look  for  no  other  Saviour;  .S.  We  should  see  proofs  of  Christ's  Divine 
authority;  4.  Should  engage  Christians  in  the  practice  of  holy  duties. 

Munificence  of  Christ  illustrated. — Sir  Richard  Whittington  entertained  King 
Henry  V.  at  the  Guildhall  with  unparalleled  magnificence.  The  braziers  in  the  hall 
were  supplied  with  logs  of  rare,  sweet-scented  wood  for  fuel ;  but  they  burned  with 
a  far  more  delicious  fragrance  when  the  noble  citizen,  bringing  forth  the  king's 
bonds  for  the  repayment  of  the  large  sum  of  £60,000  (equal  to  £900,000  now),  thrust 
them  into  the  blazing  fire,  saying,  that  he  was  too  happy  thus  to  discharge  the 
king's  obligations.  AVhen  the  handwriting  which  was  against  us  is  put  away,  we 
receive  a  choice  mercy  indeed.  That  blessed  fire  of  Christ's  most  fragrant  suffer- 
ings hath  consumed  all  His  people's  sius;  this  is  royal  bounty  with  an  emphasis. 
Spurgeon. 

ig — 33.  sent,  as  much  for  their,  as  for  his  information,  he  .  .  come, 
"the  coming  one.""  The  phrase,  "The  coming  one,"  ov  He  that  cometh,  was  a 
familiar  designation  of  the  Messiah.  Bliss,  and  .  .  cured,  etc.,  thus  Lu. 
explains  V.  4  of  i¥a.'s  narrative,  tell  .  .  seen,  not  simply  what  I  say.  He 
spoke  by  deeds  as  well  as  by  words,  how  .  •  blind,  etc.,  as  the  prophet*  fore- 
told concerning  tiie  Messiah,  poor,  who  were  too  commonly  overlooked.  Gospel, 
whose  promises,  etc.,  were  needed  esp.  by  the  poor,  offended,"  find  a  stumbling- 
block  in  My  lowly  origin,  ignominious  death,  etc. 

TJie  blessedness  of  those  who  are  not  offended  in  Christ. — I.  When  the  Saviour 
says,  "Blessed  is  he,"  etc.,  He  intimates  that  there  is  occasion  for  offence  or 
stumbling  in  Him,  to  those  who  disingenuously  seek  it  as  an  excuse  for  their  dis- 
obedience. II.  Although  such  as  seek  occasion  of  stumbling  in  the  Saviour  may 
find  it,  yet  there  is  nothing  in  Him  to  stumble  or  oflend  those  who  are  teachable  or 
well-disposed.  III.  Those  who  surmount  the  cause  of  stumbling  which  the  disin- 
genuous find  in  Christ,  are  blessed  indeed.  1.  Such  are  blessed  in  that  they  escape 
the  reproach  and  misery  consequent  on  being  ofl'euded  in  Him ;  2.  Such  are  by  their 
disposition  brought  near  to  the  kingdom  of  God ;  3.  Such  as  are  not  off'ended  in 
Christ  will,  by  their  disposition,  be  led  to  a  perfect,  correct,  and  saving  knowledge 
of  Christ  (Jo.  viii.  12).  A)W7i. 

Christ  is  the  dispeller  of  doid)t. — During  his  earlier  life.  Dr.  Merle  D'Aubigne, 
the  Swiss  historian  of  the  Reformation,  was  grievously  vexed  with  depressing 
doubts.  He  went  to  his  old  teacher  for  help.  The  shrewd  old  man  refused  to 
answer  the  young  man's  perplexities,  saying,  "Were  I  to  get  you  rid  of  these 
doubts,  others  would  come.  There  is  a  shorter  way  of  destroying  them.  Let 
Christ  be  really  to  you  the  Son  of  God  the  Saviour.  Do  His  will.  His  light  will 
dispel  the  clouds,  and  His  Spirit  will  lead  you  into  all  truth."  The  old  man  was 
right,  and  the  young  D'Aubigne  was  wise  enough  to  adopt  his  counsel.  He  hoisted 
anchor,  and  moved  out  of  the  region  of  fogs,  and  quietly  anchored  himself  under  the 
sunshine  of  Christ's  countenance.     Cuyler. 

24 — 29.  departed,  to  tell  what  they  had  seen  and  heard,  gorgeously  ap- 
parelled, briicht,  splendid,  costly  raiment,  least  .  .  greater,  "the  least  of 
tiie  greatest  is  greater  than  the  greatest  of  the  least."  Tlie  smallest  diamond  is 
made  of  more  precious  substance  than  the  largest  flint.  Farrar.  justified 
God,"*  declared  God  to  be  just,  holy,  good.  Having  heard  Christ's  testimony,  they 
pronounced  it  right. 

The  disciples  of  John  sent  to  Jestis. — The  message  which  Jesus  received:  1. 
The  proofs  previously  given  to  him;  2.  The  testimony  the  Saviour  bore  concerning 
him;  3.  The  intelligence  which  had  just  been  brought  to  him.  II.  The  reply  which 
Jesus  gave:  1.  It  had  reference  to  His  miraculous  works;  2.  As  actually  wrought: 
"In  the  same  hour,"  etc.;  3.  They  were  diversified  in  their  nature;  4.  Their  fulfil- 


Chap.  vii.  30—38. 


333 


ment  of  ancient  prophecy.  III.  The  truth  which  Jesus  uttered — "And  blessed  is 
he,  whosoever  shall  not  be  offended  in  Me:'"  1.  Because  of  the  meanness  of  His 
outward  circumstances;  2.  The  peculiarity  of  His  doctrines;  3.  The  nature  of  His 
requirements.     Anon. 

A  reed  shaken  with  the  wind. — But  lately,  a  new  suggestion  has  been  made  by 
one  who  was  born  in  Palestine,  and  who  has  been  educated  in  the  Greek  language. 
He  says  that  shepherd-boys  ofteu'shelter  themselves  among  the  tall  grass,  and  while 
away  the  hours  of  »hot  sunshine  by  playing  on  their  native  flutes;  hence  one  fre- 
quently almost  stumbles  upon  such  a  musician  by  the  rivers  or  along  the  hillsides. 
So  soft  is  the  tone  of  the  feeble  instrument  that  it  appears  effeminate,  and  might 
well  be  the  symbol  of  a  gentle  sweetness  of  entertainment  without  vigor  or  force. 
So  here  the  exposition  may  be  somewhat  like  this — "Did  ye  come  down  here 
beside  the  Jordan  to  hear  a  timid  little  flute-player,  a  reed  blown  with  one's  breath  ? " 
Bobinson. 

30—35.  Pharisees,  etc.,  not  being  disc,  of  John,     counsel"    .     .     God, 

testimony  delivered  by  John,  against,  "towards,"  "within."  "  They  set  aside 
His  counsel  of  mercy,  and  turned  it  against  themselves."  children,  ill.,  dissatis- 
fied people  who  will  be  always  complaining,  wisdom,  i.e.,  of  God,  whether  in  the 
baptism  of  John  or  the  mission  of  Christ. 

Cliildren  in  the  market-place  {see  Ma.  xi.  16 — 19). — I.  The  comparison  employed: 
1.  The  custom  to  which  this  passage  refers;  2.  The  special  charge  it  embodies.  II. 
The  confirmation  adduced.  We  see  here:  1.  That  God's  messengers  are  marked 
by  great  personal  diversities;  2.  That  in  the  exhibition  of  truth,  prominence  is  given 
by  some  to  its  more  winning,  and  by  others  to  its  more  arousing  aspects ;  3.  That 
Divine  truth  often  fails  to  silence  the  cavils  and  subdue  the  stubbornness  of  men. 
III.  The  cheering  assurance  that  is  given — "  But  wisdom,"  etc. :  1.  It  is  an  indica- 
tion of  the  highest  spiritual  discernment  to  acquiesce  in,  and  devoutly  to  commend 
and  admire  the  Divine  arrangements;  2.  The  approbation  of  the  wise  and  good  is  an 
ample  compensation  for  the  dissatisfaction  of  others. 

The  power  of  sympathy. — A  devoted  elder,  burdened  for  souls,  one  morning  called 
upon  a  sceptical  blacksmith  for  whom  he  had  been  wrestling  in  prayer.  With  deep 
feeling,  he  said,  "Mr.  R.,  I  am  greatly  concerned  for  your  salvation, — greatly  con- 
cerned for  your  salvation  ! "  and  burst  into  tears.  He  could  say  no  more,  and  returned 
home.  "  Greatly  concerned  for  my  salvation  !  "  It  rung  through  the  blacksmith's 
ears  like  a  thunder-clap  in  a  clear  sky.  ' '  Greatly  concerned  I  ought  to  be  for  my 
own  salvation.  What  shall  I  do  ?"  It  was  a  new  and  unanswerable  argument  for 
religion.  He  went  to  his  Christian  wife,  and  asked  her  what  to  do.  She  advised 
him  to  follow  the  elder  home.  He  did  so,  and,  gi-eeting  him,  said,  "I  am  come  to 
tell  you  that  I  am  greatly  concerned  for  my  own  salvation."  They  prayed  together; 
and  the  man,  whom  no  logic  could  reach,  was  converted, — a  striking  testimony  to 
the  power  of  sympathj^ 

36 — 38.  one,  i.e.,  Simon  {v.  40).  "To  identify  this  Simon  with  Simon  the 
Leper  in  Mk.  xiv.  3  is  quite  arbitrary.  It  was  one  of  the  commonest  Jewish  names. 
There  were  two  Simons  among  the  twelve,  and  there  are  nine  Simons  mentioned  in 
the  New  Testament  alone.  There  must  therefore  have  been  thousands  of  Simons  in 
Palestine,  where  names  were  few."  Farrar.  This  incident  found  in  Lu.  only,  de- 
sired .  .  eat,  prob.  out  of  curiosity.  "  There  was,  therefore,  beneath  this  in- 
vitation of  the  Lord  at  this  time  to  his  house,  a  wish  to  scrutinize  Him  more  closely. 
Hence,  while  he  was  glad  enough  to  receive  Him,  he  did  not  show  Him  any  great 
honor."  Taylor,  went,  "  Jesus  alwaj'S  ready,  when  a  «j/n?er  invites  Him."  city, 
"her  repentance  was  as  public  as  her  s/«."  This  "city  "  some  think  was  Nain  (the 
last  city  named),  others  say  Capernaum.  A  Rom.  tradition  places  it  at  Magdala; 
this,  fr.  mistaken  confounding  of  the  woman  with  Mary  of  Magdala.  In  the  12th  cent, 
the  memorable  Dies  Irce  endorsed  the  error,  kissed,  "  is  a  compound  in  the  Greek, 
denoting  special  tenderness  of  regard,  and  the  tense  of  this  and  the  following  verb 
shows  that  the  actions  were  continued  and  repeated,  as  though  she  could  not  desist." 
feet,  mentioned  thrice,  she  did  not  venture  to  anoint  His  head.* 

Acts  of  the  penitent. — ^I.  Let  us  inquire  how  she  came  there  :  1.  Her  knowledge 
of  Christ  led  her  to  come ;  2.  Hernecessities;  3.  Her  faith.  II.  Observe  her  acts 
now  she  has  come.  We  may  classify  them  thus :  1.  The  intentional;  2.  The  uninten- 
tional— (1)  She  wept;  (2)  She  kissed  His  feet;  (3)  She  wiped  His  feet  with  her  hair. 
III.  Notice  how  she  went  away:  1.  She  had  received  the  word  of  pardon;  2.  She  had 
honored  the  Saviour.     Stems  and  Twigs. 


A.D.  28. 

John  continued 
to  the  last  to 
lend  the  weight 
of  his  testimony 
to  the  support  ol 
Jesus  as  h  s  suc- 
cessor and  su- 
per i  o  r  ,  "at 
iEno  n ,  near 
Sallm:  "  and 
that  his  trust  In 
Christ  remained 
throughout  his 
life  we  have 
touching  evi- 
dence in  the  re- 
port that  when 
he  was  dead 
"his  disciples 
went  and  told 
Jesus."  Bliss. 

a  Ac.  xs.  27. 

"  Like  the  sea 
anemone,  which 
feels  the  first 
returning  wave 
upon  the  rock, 
and  throws  out 
all  its  tendrils, so 
the  tender  na- 
ture of  some  in- 
dividuals will 
give  forth  all  its 
sympathies  at 
the  slightest  In- 
timatlons  of 
woe."  Rev.  J.  Ev- 
erett. 

The  reason  why 
these  perverse 
children  could 
not  be  persuaded 
to  comply  with 
the  wishes  of 
their  companion 
was  that  they 
were  out  of  hu- 
mor, or  for  some 
other  reason  felt 
Indisposed  t  o 
gratify  them." 
Fayson. 


the  woman 
that  was  a 
sinner 

"Think  nothing 
too  little,  noth- 
ing too  low  to  do 
lovingly  for  the 
sake  of  God." 
Pusey. 

b  "The  penitent 
woman  stood  he- 
hind  Him  :  perh. 
fr.  a  feeling  of 
s  orro  w  and 
shame  she  could 
not  hear  to  con- 
front His  Divine 
eye,  bef.  she  had 
received  the  de- 
claration of  for- 
giveness forwh. 
shecame."  Words, 
toortk. 


334 


LUKE. 


Chap.  vU.  39— 46> 


parable  of  the 
two  debtors 

al  K.  xiv.  C;  2K. 
i.  3 ;  V.  16 
b  Lu.  XV.  2. 
c  Ma.  -wiii.  28. 
d  Ps.  xli.:.  7,  8. 

"  No  man  can 
truly  prize  the 
blessings  of  hea- 
ven, but  he  who 
a  c  k  n  o  w  1  edges 
that  he  m.ght 
justly  have  been 
denied  them,  nor 
can  any  be  suf- 
ficiently thank- 
ful for  them,  ex- 
cept it  be  con- 
fessed that  He 
owed  man 
nothing  who  be- 
stowed them." 
Bp.  Pearson. 

"  Tears  are  the 
sweat  of  a  soul 
laboring  under 
sorrow."   Uilanj. 

"  Tears  carry  up 
the  soul  as  the 
flood  carried  up 
the  ark"  Ori;g. 
Nazianzen. 

"The  debt  there- 
fore is  not  liqui- 
dated by  any 
subsequent  love 
or  gratitude." 
Bengel. 


e  Pa.  cxvi.  16—18; 
ICo.  XV.  9;  2  Co. 
V.  U;  I  Tim .  i.  12 
—16. 

/Ge.  xviii.  4;  Ju. 
.\ix.  21. 

If  we  would  be 
successful  1 n 
raising  the  fall- 
en, and  reclaim- 
ing the  abandon- 
ed, we  must 
be  willing  to 
"touch"  them, 
and  to  be 
" touched  "  by 
them.  In  other 
words,  we  must 
come  into  warm, 
loving,  personal 
contact  with 
them.  Burton. 


Ki-ssiur/  the  feet. — This  was  ofteu  practised  as  a  mark  of  afifection  and  reverence. 
Tlius  Xeiiophoii  mentions  it  as  having  been  done  to  Cyrus: — "Then  they  affection- 
ately kissed  Cyrus'  hands  and  feet,  shedding  many  tears,  and  at  the  same  time 
showing  signs  of  joy."  Uninvited  ^rMes^s.—"  At  dinner  at  the  consul's  house  at 
Damietta,  we  were  much  interested  in  observing  a  custom  of  the  countrj^  In  the 
room  where  we  were  received,  besides  the  divan  on  which  we  sat,  there  were  seats 
all  round  the  walls.  Many  came  in  and  took  their  places  on  those  side  seats,  unin- 
vited and  yet  unchallenged."    Mission  to  the  Jews. 

39 — 43.  spake  .  .  himself,  shrewdly  imaginins'  that  he  had  made  a 
great  discovery,  prophet,  whom  the  Jews  believed  to  be  discerners  of  spirits ;" 
such  also  they  believed  the  Messiah  would  be.  toucheth,  a  Pharisee  would  not 
touch  an  unclean  person,  sinner,''  an  immoral  woman,  answering,  the 
thought  of  Simon's  heart,  thus  proving  Himself  to  be  a  discerner  of  thoughts. 
creditor,  God,  our  Saviour,  two,"  ((^l.  to  Simon  and  the  woman,  one  .  . 
pence,  the  woman,  fifty,  Simon,  they  .  .  pay,**  Simon  as  helpless  in  the 
hands  of  mercy  as  the  "  woman  tliat  was  a  sinner."  forgave  .  .  both,  put 
them  both  on  an  equality,  as  alike  needing  pardon. 

The  grateful  convert. — I.  The  incident  which  occasioned  this  parable:  1.  The 
anointing  thus  recorded;  2.  The  woman  thus  mentioned;  3.  The  manner  in  which 
the  Jews  sat  at  meat;  4.  The  presumptions  which  led  Simon  to  his  surmisings  re- 
specting Christ.  II.  The  i)arable  itself,  as  here  recorded:  1.  Sins  against  God  are 
justly  denominated  "debts;"  2.  All  mankind  are  debtors  to  God,  but  in  dirt'erent 
degrees;  3.  NodebtortoGodiscapableof  paying  the  debt  he  owes;  4.  The  forgiveness 
of  our  sins  or  debts  is  of  the  utmost  importance  to  us ;  5.  A  consciousness  of  insol- 
vency must  precede  forgiveness ;  6.  Forgiveness  may  be  contideutly  expected,  when 
sought  on  God's  terms.  III.  Our  Lord's  application  of  the  parable.  "And  he 
turned,"  etc. :  1.  Just  reproof  wisely  given;  2.  Seasonable  consolation  graciously 
administered;  3.  Divine  instruction  kindly  suggested.     Anon. 

An  Eastern  sfori/. — There  is  a  story  in  the  Biistan  of  the  famous  Persian  poet, 
Saadi,  which  seems  en  echo  of  this  evangelical  history.  Jesus,  while  on  earth,  was 
once  entertained  in  the  cell  of  a  dervish,  or  monk,  of  eminent  reputation  for  sanc- 
tity. In  the  same  city  dwelt  a  youth,  sunk  in  every  sin,  "whose  heart  was  so  black 
that  Satan  himself  shrank  back  from  it  in  horror."  This  last  presently  appeared 
before  the  cell  of  the  monk,  and,  as  if  smitten  by  the  very  presence  of  the  Divine 
prophet,  began  to  lament  deeply  the  sin  and  misery  of  his  life  past,  and  shedding 
abundant  tears,  to  implore  pardon  and  grace.  The  monk  indignantly  interrupted 
him,  demanding  how  he  dared  to  appear  in  his  presence,  and  in  that  of  God's  holy 
prophet;  assured  him  that  for  him  it  was  in  vain  to  seek  forgiveness;  and,  to  prove 
how  inexorably  he  considered  his  lot  was  fixed  for  hell,  exclaimed,  "My  God,  grant 
me  but  one  thing;  that  I  may  stand  far  from  this  man  in  the  judgment  day."  On 
this  Jesus  spoke :  "It  shall  be  even  so;  the  prayer  of  both  is  granted.  This  sin- 
ner has  sought  mercy  and  grace,  and  has  not  sought  them  in  vain — his  sins  are  for- 
given :  his  place  shall  be  in  Paradise  at  the  last  day.  But  this  monk  has  prayed 
that  he  may  never  stand  near  this  sinner — his  prayer,  too,  is  granted :  hell  shall  be 
his  place,  for  there  this  sinner  shall  never  come."     Trench. 

42 — 46.  suppose,  could  he  doubt  it  ?  He  little  thought  he  was  condemning 
himself,  thou  .  .  judged,'  He  accepts  and  applies  Simon's  verdict,  turned, 
to  apply  the  parable,  thou  .  .  feet,  a  violation  of  common  courtesy-^  and  of 
Pharisaic  rule,  but  she,  etc.,  has  made  great  signs  of  love  and  contrition,  and 
great  sacrifices. 

Tfie  two  debtors. — I.  The  liabilities  which  the  persons  referred  to  had  incurred : 
1.  They  were  both  in  debt;  2.  The  amount  of  what  they  owed  diflered  considerably; 
3.  The  one  as  well  as  the  other  was  totally  unable  to  meet  the  claims  of  justice.  II. 
The  unexpected  manner  in  which  they  were  treated:  1.  The  discharge  was  full;  2. 
Unconditional;  3.  Cordial.  HI.  The  obligations  under  which  they  were  laid  in  con- 
sequence of  what  was  done  for  them. 

Giving  expression  to  our  love. — "  Do  not  keep  the  alabaster  boxes  of  your  love 
and  tenderness  sealed  up  until  your  friends  are  dead.  Fill  their  lives  with  sweet- 
ness. Speak  approving,  cheering  words  while  their  ears  can  hear  them,  and  while 
their  hearts  can  be  thrilled  and  made  happier  by  them.  The  kind  things  you  mean 
to  say  when  they  are  gone,  say  before  they  go.  The  flowers  you  mean  to  send  for 
coffins,  send  to  brighten  and  sweeten  their  homes  before  they  leave  them.     If  my 


Chap.  vU.  47—50. 


LUKE. 


335 


friends  have  alabaster  boxes  laid  away  full  of  fragrance,  perfumes  of  sympathy  and 
affection,  which  they  intend  to  break  over  my  dead  body,  I  would  rather  they  would 
bring  them  out  in  my  weary  and  troubled  hours,  and  open  them,  that  I  may  be  re- 
freshed and  cheered  by  them  while  I  need  them,  and  would  rather  have  a  plain  coffin 
without  a  flower,  a  funeral  without  an  eulogy,  than  a  life  without  the  sweetness  of 
love  and  sympathy."    Anon. 

47 — 50'  lier  .  .  many,  ill.  by  debt  of  500  pence.  Her  love  and  her  for- 
giveness were  mingled  with  each  other  in  mutual  interchange.  She  loved  because 
she  was  forgiven ;  she  was  forgiven  because  she  loved.  Her  faith  and  her  love  were 
one.  Spiritual  things  do  not  admit  of  the  clear  sequences  of  earthly  things.  Far- 
rar.  little,  Jesus  did  not  say  that  Simon's  assumed  little  was  forgiven,  loveth. 
little,  Simon  had  not  shown  even  a  little  love,  thy  sins.  He  who  had  spoken 
about  her,  now  speaks  to  her.  they,  others  of  the  Pharisee  class,  who,  too  blind 
to  perceive,  too  hardened  to  admit  His  divinity.  He,  regardless  of  all  their  cavils. 
faith,"  not  thy  sorrows,  or  thy  sacrifices,  or  thy  love,  peace,  with  God  and  thy 
conscience. 

The  weeping  lyenitent. — 1.  Love  for  the  Saviour  brought  her  into  His  presence. 
II.  Humility  for  her  sin  brought  her  to  His  feet.  III.  Sorrow  for  her  sin  made  her 
weep  at  His  feet.  IV.  Gratitude  for  her  sin  forgiven  led  her  to  wash  and  anoint  His 
feet.     Dobie. 

The  penitent  welcomed. — She  came  unto  Him  and  found  the  rest  that  she  sought. 
The  hold  of  the  past  was  loosed  and  broken ;  its  record  was  blotted  out  and  for- 
gotten. The  touch  of  that  gracious  Hand  healed  the  broken  heart.  His  words  fell 
like  the  very  music  of  heaven  upon  her  soul.  "Thy  sins  are  forgiven  thee."  And 
there  came  a  new  life,  fresh,  sweet,  pure,  beautiful,  like  the  life  of  a  little  child. 
This  is  Jesus,  our  Saviour,  who  speaks  to  us  this  day,  "  Come  unto  Me,  and  I  will 
give  you  rest."  But  the  story  is  not  finished  yet.  There  with  the  sobbing  woman 
down  at  His  feet,  with  that  gracious  Hand  laid  on  the  bent  head — that  Hand  whose 
touch  healed  the  broken  heart — Jesus  became  her  Advocate  and  her  Defender.  The 
silence  was  broken  as  Jesus  looked  up  and  said,  "Simon,  I  have  somewhat  to  say 
unto  thee."  With  what  rich  blessing  must  every  word  have  fallen  upon  her — what 
gentle  courtesy  and  tender  grace  was  His.  Pearse.  And  now,  regenerate  and 
restored,  the  sad  past  forgiven,  all  the  currents  of  her  thought  and  life  reversed,  the 
love  of  sin  turned  into  a  perfect  loathing,  her  language,  spoken  in  tears,  kisses,  and 
fragrant  nard,  is  the  language  of  the  Psalmist,  "0  Lord,  I  will  praise  Thee;  for 
though  Thou  wast  angry  with  me.  Thine  anger  is  turned  away,  and  Thou  com- 
fortedst  me."    It  was  the  Magnificat  of  a  forgiven  and  a  loving  soul.     Burton. 


She  went  in 
peace,  "the  peace 
of  God,  -wh.  pass- 
eth  all  under- 
standing." but 
she  left  behind 
her  the  music  of 
her  tears  and  the 
sweet  fragrance 
of  her  deed.  Bur- 
ton. 

"Christ  comes 
with  a  blessing 
in  each  hand — 
forgiveness  in 
one,  and  holiness 
in  the  other ;  and 
never  gives 
either  to  any  who 
will  not  take 
both."  Adam. 

a  Mk.  V.  34:  Ac. 
iii.  16;  Ko.  v.  1; 
He.  ii.4;Eph.  ii.8. 

"We  are  accept- 
ed in  Christ  unto 
the  performance 
of  good  works, 
and  not  because 
of  them." 


336 


Chap.  viii.  I— lo. 


the  second 
circuit  in. 
Galilee 

It  must  be  borne 
in  mind  that  the 
needs  of  an  Ori- 
ental are  very 
small.  A  few 
dates,  a  little 
parched  corn,  a 
di-aiight  of  water, 
a  few  figs  or 
grapes,  plucked 
from  the  road- 
side trees,  suffice 
him;  and  in  that 
climate  he  can 
sleep  during 
most  of  the  year 
in  the  open  air 
wrapped  up  in 
the  same  outer 
garment  which 
serves  him  for 
the  day.  Hence 
the  maintenance 
of  a  poor  man  in 
Palestine  is 
wholly  different 
from  the  stand- 
ard of  m  a  i  n  - 
tenance  required 
in  such  countries 
as  ours,  with 
their  many  arti- 
ficial needs. 
Farrar. 
a  Mk.  xvi.  9. 

parable  of 
the  so-wer 
"  He  taught  them 
by  p  a  ra  b  1  e  s , 
-under  which 
were  hid  mys- 
terious senses, 
which  s  h  i  n  e  d 
through  their 
veil,  like  a  bright 
sun  through  an 
eye  closed  with  a 
thin  eyelid."  Jer. 
Taylor. 

Ma.  xiii.  1—23; 
Mk.  iv.  1—20. 
"  The  Word  is 
compared  to  seed 
with  great  pro- 
priety ;  for  the 
Latin  word  ser- 
mo,  discourse,  is 
thought  to  be  de- 
rived from  se- 
rendn,  sowing." 
Grotius. 

"The  illustra- 
tion cannot 
touch  at  all 
points.  It  takes 
no  account  of  the 
fact  that  the  con- 
d  i  1 1  o  n  of  the 
spiritual  soil 
may  be  altered 
by  divine  grace ; 
that  the  tram- 
pled ground  can 
become  soft,  the 
rocky  ground 
deep,  and  the 
thorns  be  rooted 
out." 


CHAPTER    THE  EIGHTH. 

1 — 3.  went,  some  thiuk  this  circuit  lasted  only  a  clay  or  two;  others  say  much 
longer,  preaching,  proclaiming,  showing,  explaining.  Neither  Jesus  nor 
His  Apostles  preached  as  the  word  is  now  understood.  They  rather  held  conversa- 
tions, twelve  .  •  Him,  as  witnesses,  learners,  and  teachers,  evil  .  • 
infirmities,  Ln.,  a  physician,  distinguishes  betw.  moral  and  physical  maladies. 
Magdalene,"  so  called  bee.  prob.  of  Magdala.  seven  devils— but  this  did  not 
imply  peculiar  guilt.  Her  case  had  been  pitiable,  not  criminal.  Bliss,  steward, 
domestic  overseer.  Susanna  {lily),  nothing  more  known  of  her;  but  is  it  not 
enough  that  she  served  the  Lord  ? 

Mary  of  Magdala. — She  was — I.  A  great  sufferer  healed  by  Christ  (Luke 
viii.  2).  li.  A  great  iMinistrant  to  Christ  (Luke  viii.  2,  3 ;  Mark  xv.  41).  IH.  A 
FAITHFUL  ADHERENT  TO  Christ.  She  follows  Him  to  the  last,  and  is  one  of  the 
women  who  played  such  a  prominent  part  in  connection  with  the  death,  burial,  and 
resurrection  of  the  Saviour  (Mark  xv.  40;  John  xix.  25).  IV.  A  sincere  mourner 
FOR  Christ  (cf.  Matt,  xxvii.  61 ;  Mark  xv.  47 ;  John  xx.  1,  2,  11-18).  V.  An  honored 
messenger  OF  Christ  (John  xx.  17,  18;  Mark  xvi.  10).     T.  S.  Dickson. 

3Iimstrations  of  women. — You  remember  the  Prussian  women  after  the  battle 
of  Jena,  when  Prussia  seemed  trampled  into  the  bloody  mire  under  the  cannon  of 
Napoleon  and  the  feet  of  the  horses  and  men  in  his  victorious  armies.  Prussian 
women,  never  losing  their  courage,  flung  their  ornaments  of  gold  and  jewelry  into 
the  treasury  of  tiie  State,  taking  back  the  simple  cross  of  Berlin  iron,  which  is  now 
the  precious  heirloom  in  so  many  Prussian  families,  bearing  the  inscription,  "I  have 
gold  for  iron."  That  is  the  glory  of  womanhood;  that  passion  and  self-forgetful- 
ness,  that  supreme  self-devotion  with  which  she  flings  herself  into  the  championship 
of  a  cause  that  is  dear  and  sacred  and  trampled  under  foot.  It  is  her  crown  of  re- 
nown, it  is  her  stafl'  of  power.     Br.  Storrs. 

4 — 7.  much  .  .  gathered,  by  the  sea-side,  parable  {see  notes  in  Ma. 
and  Mk.).  trodden  down,  stated  by  Lu.  only,  rock,  covered  with  a  thin  layer 
of  soil. 

Clirist  a  moral  painter  {see  also  Ma.  xiii.  3). — I.  Some  reasons  for  the  use  of 
moral  painting  in  sermons:  1.  It  imitates  the  style  of  Christ's  painting,  and  is  a  part 
of  His  Gospel;  2.  It  meets  a  want  in  our  nature, — it  appeals  to  man's  perceptive  fac- 
ulties; 3.  It  adds  point  and  force  to  the  argument;  4.  Urge  the  use  of  moral  paint- 
ing from  the  example  of  men,  who  have  deeply  moved  the  human  heart.  Poets  have 
used  it.  Homer,  Dante,  Milton,  still  live.  II.  The  kind  of  moral  painting  to  be 
used.     Newell. 

Preoccupation. — They  are  like  the  mill-owner  who  had  given  half  the  money  re- 
quired to  build  a  stately  church  upon  the  services  of  which  he  attended,  and  who, 
when  asked  what  he  thought  of  the  sermon  of  dedication,  to  which  he  had  been  out- 
wardly listening,  said:  "  The  fact  is,  I  did  not  hear  what  the  pastor  was  saying.  I 
could  not  help  thinking  all  through  the  service,  as  I  looked  at  the  spacious  propor- 
tions of  this  edifice,  if  it  v>fas  a  cotton  mill  how  many  spindles  I  could  set  up  in  it." 
The  man  was  mill-hardened.  A  lady  confessed  to  me  once  that,  during  the  sermon, 
though  she  heard  the  words  of  it  and  understood  the  theme  as  I  discussed  it,  she  had 
been  planning  for  a  dinner  party  that  she  was  to  give  during  the  week.  Here  was  a 
heart  society-hardened.  I  knew  another  man  who  acknowledged  that  during  the 
sermon  he  had  been  mentally  making  a  note  of  llie  men  whom  he  noticed  in  the  con- 
gregation, and  arranged  in  his  own  mind  how  and  when  he  would  see  them  in  order 
to  induce  them  to  take  out  policies  in  a  great  life  insurance  company,  of  which  he 
had  recently  been  made  the  local  agent.  Thus  do  men  harden  their  hearts  and  be- 
come wayside  hearers.     0.  F.  Pentecost. 

8 — ID.  cried,  lifting  up  His  voice  as  He  often  did  when  uttering  some  import- 
ant truth,  mysteries,  things  respecting  the  Messianic  kingdom  unintelligible  to 
the  people  at  large. 

T7ie  sower  and  the  seed  {see  Ma.  xiii.  1 — 9). — I.  The  sower:  1.  Sowing  requires 
a  considerable  amount  of  skill ;  2.  It  is  a  work  attended  with  much  anxiety ;  3.  It  is 
an  operation  that  is  undertaken  in  the  exercise  of  faith  and  hope;  4.  The  sower  must 
wait  a  considerable  time  before  the  fruit  appears.     II.    The  seed:    1.   In  seed  there 


Chap.  viii.  II— 18. 


337 


exists  a  principle  of  vitality;  2.  What  the  seed  produces  is  of  the  same  nature  as 
itself;  3.  Before  the  seed  can  germinate  and  grow,  certain  influences  are  indispens- 
ably necessary. 

A  rvjM  aUitude  essential  to  perceiving  God's  truths. — An  Eastern  legend  relates 
that  somewhere  iu  the  deserts  of  Arabia  there  stood  a  mass  of  jagged  rock,  the  sur- 
face of  which  was  seamed  and  scarred  by  the  elements ;  but  whenever  any  one  came 
to  the  rock  in  the  right  way  he  saw  a  door  shape  itself  in  the  sides  of  the  barren  stone, 
through  which  he  could  euter  in,  and  find  a  store  of  rich  and  precious  treasures, 
which  he  could  carry  away  with  him.  There  are  some  things  in  God's  universe  that 
seem  as  barren  and  unattractive  as  bare  and  fissured  rocks,  but  which  contain  an  in- 
wardness of  warmth  and  sweetness  iucouceivable.  The  inner  holies  of  God  are  fast 
concealed  from  those  who  will  not  come  aright,  with  a  heart  of  love  and  trust,  but 
open  to  all  that  are  willing  to  see  and  to  hear.     Christian  Age. 

II — 15.       now      .      .      parable,    i.e.,    the    meaning,      taketh    away, 

"  snatches,"  Matt.  xiii.  19. — It  is  done  iir  a  moment;  by  a  smile  at  the  end  of  the 
sermon;  by  a  silly  criticism  at  the  Church  door;  by  foolish  gossip  on  the  way  home. 
These  are  "  the  fowls  of  the  air  "  whom  the  Evil  One  uses  in  this  task,  cares"  .  . 
riches  .  .  pleasures,  things  of  opposite  nature,  yet  producing  similar  effect. 
perfection,''  what  fruit  there  is,  is  of  poor  quality  and  quantity,  patience,"  per- 
severance in  duty  in  the  midst  of  trials,  etc. 

Tlie  hearers  of  the  Word  {see  lAa,.  xiii.  3 — 9). — Various  classes  of  hearers:  I. 
The  inconsiderate :  1.  Ignorance;  2.  Inattention;  3.  Obduracy.  II.  The  unstable. 
III.  The  worldly-minded:  1.  The  evils  incidental  to  straightened  circumstances ;  2. 
The  perils  connected  with  the  possession  of  wealth.  IV.  The  fruitful.  Anon.  If 
it  be  possible  for  you  to  bring  forth  forty,  fifty,  or  sixty-fold,  the  Lord  will  not  be 
content  with  your  thirty-fold.  And  you  will  have  something  to  go  through  yet. 
"Every  branch  in  Me  that  beareth  fruit.  He  purgeth  it."  He  wants  more  fruit,  and 
the  man  who  is  content  with  himself  anywhere,  is  just  the  man  that  the  Lord  is  not 
content  with.     3IcDonald. 

How  ice  hear. — A  dying,  despairing  man,  addressing  one  under  whose  ministry 
he  had  sat  for  twenty  years,  said,  "I  have  never  heard  a  single  sermon!"  The 
minister,  who  had  known  him  for  years  as  a  constant  hearer,  looked  astonished, 
fancied  that  he  was  raving.  But  not  so.  The  man  was  in  his  sad  and  sober  senses. 
"I  attended  church,"  he  explained;  "but  my  habit  was,  so  soon  as  you  began  the 
sermon,  to  begin  a  review  of  last  week's  trade,  and  to  anticipate  and  arrange  the 
business  of  the  next."  London  S.  S.  Chron.  An  editor  of  a  Western  paper  gives 
an  account  of  his  peculiar  kind  of  deafness.  He  can  hear  certain  sounds  perfectly 
well,  but  to  others  he  is  entirely  deaf.  He  never  heard  a  bird  sing,  and  believed 
their  reported  songs  were  all  imagination.  A  policeman  by  his  side  would  blow  his 
whistle  loud  enough  to  be  heard  half  a  mile,  but  he  heard  nothing.  The  lower  notes 
of  a  piano  he  heard  with  perfect  distinctness,  but  not  a  sound  from  the  upper  notes. 
So  the  sound  of  God's  word  falls  upon  the  hearts  of  men  who  know  and  feel  earthly 
things,  but  have  stopped  their  ears  to  heavenly  things.     Peloubet. 

16 — 18.     no  man,*^  etc.,    nature  of  truth  to  spread,    as  of  light    to    shine. 
"Apostles  were  not  self-producing  lights,    but  light-bearers,      nothing' 
secret,"  nothing  of  Christ's  teachings,  iu  part  often  obscured  by  parable,     seem- 
eth    .     .     have,  this  explains  Mk.  q.v. 

Light  of  the  world  {see  also  Ma.  v.  14 — 16,  and  Lu.  xi.  33 — 36). — I.  The  import- 
ant truth  here  announced:  "  Ye  are  the  light  of  the  world  " — 1.  The  resemblance 
that  exists  between  the  Lord  Jesus  and  all  true  followers ;  2.  That  all  true  believers 
are  blessed  in  order  to  be  made  a  blessing.  II.  The  familiar  illustration  which  is 
here  given:  1.  Publicity;  2.  Responsibility.  III.  The  seasonable  exhortation 
which  is  here  addressed:  "  Let  your  light,"  etc. — 1.  The  light  of  your  edifying  con- 
versation; 2.  Of  your  faithful  and  zealous  exertions;  3.  Of  your  holy  and  consistent 
conduct.     Anon. 

Burning  and  shining  lights. — You  have  noticed  the  lighting  of  the  streets  or  of 
a  public  building,— how,  when  the  first  lamp  is  lit,  it  is  plainly  seen  and  disperses, 
in  part,  the  surrounding  darkness;  but  when  the  second,  third,  fourth,  and  all  the 
lamps  are  lit,  the  light  meets  light,  ray  blends  with  ray,  until  the  whole  place  is 
illuminated.  Thus  it  is  with  the  spread  of  Christian  light.  The  light  of  life  shining 
from  one  believer  joins  and  blends  with  that  of  another;  the  light  of  one  neighbor- 
hood with  an  adjoining  one;  the  light  of  nation  with  nation,  until  the  whole  world 
becomea  filled  with  the  light  of  the  glorious  Gospel  of  the  blessed  God.     Bate. 


"Sown  thoughts 
grow  to  things 
and  fill  that  field 
the  world." 


a  1  Tl.  vl.  9,  10 ;  2 
Tl.  iv.  10;  lJo.il. 
15—17. 

6  Jo.  XV.  6. 

cHe.  X.  36;  Ja.  1. 
4. 

"Patience  Is 
power.  With 
time  and  pa- 
tience the  mul- 
berry-leaf be- 
comes satin." 
Eastern  Proverb . 

•'  There  is  no 
such  thing  as 
preaching  pa- 
tience into  peo- 
ple unless  the 
sermon  is  so  long 
that  they  have  to 
practise  it  while 
they  hear."  H. 
W.  Beecher. 

•'Patience  is  but 
lying  to,  and 
riding  out  the 
gale."  Beecher. 

"Never  think 
that  God's  delays 
are  God's  deni- 
als; hold  on;  hold 
fast;  hold  out. 
Patience  is  ge- 
nius." Buffon. 


dMa.  V.  15;  Mk. 
iv.  ai;  Lu.  xi.  33. 

"  Besides,  noth- 
ing is  more  sad, 
nothing,  I  should 
say,  is  more  de- 
moralizing, than 
to  understand 
our  duties  and 
not  perform 
them.  To  know 
the  best  and  to 
do  the  worst  Is 
the  perversion  of 
perversions."  E. 
de  Pressease. 

e  Ma.  s.  26,  27. 


338 


Chap.  viil.  zg — as. 


"  Heaven  doth 
With  us  as  we 
with  torches 
do, 

>Iot  light  them 
for  t  h  e  m  - 
selves  ;  for  if 
our  virtues 

Did  uot  go  forth 
of  us,  'twere 
all  alike. 

As  if  we  had 
them  not." 

the  true  rela- 
tions of  Jesus 

Ma.   xii.    46—50; 

Mk.  iii.  31—35. 

"My  mother  and 
My  brethren  are 
those  which  hear 
the  word  of  God, 
and  DO  IT."  It 
is  the  secret  of 
the  Divine  life 
on  earth ;  they 
hear  and  they 
DO"    Burton. 

Christ  stills 
the  tempest 

Ma.  viil.    23—27. 

Mk.  Iv.  35—41. 

Think  you  that 
Christ  is  a  faii-- 
weather  sailor? 
Think  you  that 
my  Lord  comes 
to  see  us  only 
when  we  are  in 
port,  or  to  say 
"good-bye' '  when 
we  weigh  anchor 
and  set  out  upon 
the  voyage?  Oh, 
no!  that  is  not 
my  Christ.  My 
Christ  never  says 
"good-bye  "  He 
says,  "  Soul, I  am 
going  with  thee." 
"But,  Master,  it 
Is  going  to  be  a 
very  dirty 
night."  "Very 
well;  If  it  Is  to 
be  lou  gh  for 
thee,  it  will  be 
rough  for  Me."  I 
want  a  Chr  st  to 
go  to  sea  with  me, 
to  take  life  just 
as  I  find  it  My 
Master  I  Thou 
art  just  the  very 
Christ  wo  want. 
Pearse. 

a  Vs.  xliv.  23;  Is. 
11  9,  10. 

6  Ps.  xlvl.  3. 

c  Ps.  xxix.  10. 

<JPs.  evil.  24—31; 
.lob  x.txviii.  11; 
Ps.  Ixv.  7. 


ig — 21.  press,  crowd  pressing  forward  to  hear  Jesus,  motlier,  etc.,  thus 
he  teaches  the  near  relation  in  wh.  true  and  obedient  hearers  stand  to  Him. 

The  kindred  of  the  Lord  after  the  flesh,  and  His  kindred  according  to  the 
Spirit. — The  saying  concerning  His  mother  and  brethren,  an  application  of  the 
fourth  part  of  the  parable  of  the  sower.  The  spiritual  family  of  the  Lord:  I.  The 
family  likeness ;  H.  The  family  ties ;  HI.  The  family  blessing.     Lange. 

DiviJie  and  human  relationship. — A  little  sad,  wasn't  it  ?  that  His  mother  and 
brethren  were  not  sitting  about  Him.  For,  as  another  evangelist  says,  "  He  looked 
round  on  those  that  were  about  Him."  His  disciples,  who  were  learning  of  Him, 
were  nearest  to  Him  naturally,  and  His  mother  and  His  brethren  were  outside.  It 
is  a  sad  thing  for  any  of  us  to  be  called  by  His  name,  and  not  know  Him.  It  is  the 
business  of  our  human  being  to  know  Christ,  and  nothing  else  is  our  business.  You 
observe  Christ  is  always  talking  about  His  Father  in  heaven.  You  would  think  He 
knew  nothing  else.  Did  He,  then,  repudiate  the  earthly  mother,  and  the  earthly 
brother  and  sister  ?  No,  verily.  But  it  is  a  profound,  absolute  fact  that  our  relation 
to  God  is  inflnitely  nearer  than  any  relation  by  nature.  George  Macdonald. — Our 
nearest  relation. — I  have  read  a  story  in  Foxe's  Martyrs  and  Monuments,  of  a  wom- 
an who  came  to  be  tried  for  her  religion  before  the  bishop;  he  threatened  her  that 
he  would  take  away  her  husband;  saith  she,  "  Christ  is  my  husband."  "  I  will  take 
away  thy  child."  "Christ."  saith  she,  "is  better  tome  than  ten  sons."  "I  will 
strip  thee,"  says  he,  "of  all  thy  outward  comforts."  "Yea,  but  Christ  is  mine,  and 
you  cannot  strip  me  of  Him,"  saith  she  (Rom.  viii.  35-39).     Chr.  Love. 

22,  23.  day,  ace.  to  Mk.  the  same  day  on  which  the  par.  of  the  sower  was 
spoken,  let  .  .  lake,  prob.  to  avoid  the  crowds.  "It  was  prob.  nr.  sundown 
when  they  left "  (Mk.)    jeopardy,  storms  and  danger  in  the  discharge  of  duty. 

The  disciples'  duty. — They  are  bound — I.  To  follow  Him  in  every  path;  II.  To 
call  upon  Him  in  every  danger;  III.  To  honor  Him  after  every  deliverance.  Jesus 
asleep. — I.  Manifests  the  greatness  of  the  Lord.  II.  Explains  the  perplexity  of  the 
disciples.     III.  Foretells  the  peace  of  the  Christian.     Van  Doren. 

Christ  our  Captain. — Now,  I  want  you  to  come  and  see  Jesus  lying  there  upon 
the  deck  of  the  ship.  Ah,  how  tired  he  is  !  Look  at  that  face,  so  white,  with  the 
lines  so  deeply  graven,  the  hands  stretched  out  in  utter  helplessness.  He  is  fast 
asleep.  Perhaps  you  have  never  thought  of  Christ  being  worn  out  with  hard  work. 
There  is  a  kind  of  notion  that  He  renewed  His  bodily  strength  from  the  springs  of 
His  Divinity.  No,  no ;  that  is  one  of  the  temptations  of  the  devil  that  Jesus  Christ 
had  always  to  withstand.  If  the  devil  could  only  have  persuaded  the  Master  to  have 
met  him  as  the  Son  of  God  there  would  have  been  no  shame  in  his  defeat;  but  to 
meet  and  conquer  him  as  Man,  as  bone  of  our  bone  and  flesh  of  our  flesh,  that  was 
the  triumph  of  Christ.  And  so  Jesus  knew  what  it  was  to  be  utterly  worn  out. 
There  may  be  some  mother  here  whose  rest  is  often  broken  at  night,  whose  day  is 
filled  with  dreary  toil  until  the  brain  throbs  and  the  blood  is  as  tire.  Ah  !  Jesus  can 
come  to  thee  and  say,  "Dear  heart,  I  know  what  it  is.  I,  too,  have  been  utterly 
spent."    M.  G.  Pearse. 

24,  25.  awoke,"  their  prayer  did  what  the  wild  tumult  Oi  the  elements  could 
uot  do.  we  perish,  both  ourselves,  and  you,  our  Master,  arose,  tranquilly. 
rebuked,''  "  as  though  he  addressed  the  arch-spirit  of  the  storm."  A  ^oord  now, 
as  in  other  cases,  enough,  calm,"  as  striking  as  the  tempest,  where  .  . 
faith,  trial  should  develop /aiY/t,  not /ear.  obey,'*  more  promptly  and  completely 
than  men  who  have  reason  to  instruct  them. 

No  storm  too  violent  for  CJirist  to  quell. — I.  In  the  world.  II.  In  the  Church. 
III.  In  the  house.  IV.  In  the  heart.  Fan  Doren.  TJie  stilling  of  the  tempest  [sre 
Ma.  viii.  23,  etc. ;  Mk.  iv.  37,  etc.). — I.  An  appalling  scene  to  contemplate.  It  is 
one — 1.  Of  imposing  grandeur;  2.  Of  no  ordinary  peril  and  distress;  3.  Highly  in- 
structive in  its  symbolical  signification.  II.  The  consternation  which  was  felt. 
"And  His  disciples,"  etc. — 1.  To  whom  they  applied;  2.  The  language  in  which 
they  addressed  Him,  "Lord,  save  us;  we  perish!" — a  prayer;  (1)  It  is  short;  (2) 
Appropriate ;  (3)  Fervent.  III.  The  wonderful  power  and  authority  that  was  mani- 
fested— 1.  By  what  it  was  preceded;  2.  The  manner  in  which  it  was  done ;  3.  The 
result  that  followed.     Anon. 

The  performance  of  duty. — How  often  hast  thou  found  thj'self  at  the  entrance 
into  a  duty  becalmed,  as  a  ship  which  at  first  setting  sail  hath  hardly  wind  to  swell 
its  sails,  while  under  the  shore  and  shadow  of  the  trees,  but  meets  a  fresh  gale  of 


Chap.  viii.  36—3*. 


339 


wind  whea  got  into  the  open  sea  ?  Yea,  didst  thou  never  launch  out  to  duty  as  the 
Apostles  to  sea  with  the  wind  in  thy  face  as  if  the  Spirit  of  God,  instead  of  helping 
thee  on,  meant  to  drive  thee  back,  and  yet  hast  found  Christ  walking  to  thee  before 
the  duty  was  done,  and  a  prosperous  voyage  made  of  it  at  last  ?  Abraham  saw  not 
the  ram  which  God  had  provided  for  his  sacrifice  till  he  was  in  the  mount.  In  the 
mount  of  prayer  God  is  seen,  even  when  the  Christian  does  often  go  up  the  hill 
towards  duty  with  a  heavy  heart,  because  He  can  as  yet  have  no  sight  of  Him. 
Turn  not,  therefore,  back,  but  go  on  with  courage — He  may  be  nearer  than  thou 
thinkest.  "In  that  same  hour,"  saith  Christ,  "it  shall  be  given  unto  you."  Gur- 
nall. 

26 — 29.  Gadarenes,  so  called  fr.  Gadara."  over  ag'ainst,  opposite  to. 
fortli,  fr.  the  ship,  and  the  storm  on  the  lake,  tnet,  another  storm  in  a  human 
heart,  house,  destruction  of  attractions  of  home,  cried  out,  evil  spirits  tor- 
tured by  presence  of  a  holy  being,  loud  voice,  "the  unearthly  shriek  of  an  agon- 
ized soul."  beseech,  adjure  {Mk.).  torment,  willing  to  torment  others,  unwill- 
ing to  be  themselves  tormented.  Characteristic  of  evil  men  also,  chains,  for 
hands,  fetters,  for  feet,  brake,  supernatural  power  of  insane  has  been  ob- 
served,    wilderness,  sin  makes  a  desert,  if  it  does  not  find  one. 

Deliverance  of  the  Gadarene  demoniac  (see  Ma.  viii.  28;  Mk.  v.  1 — 20). — I.  The 
place  at  which  our  Lord  landed — 1.  Its  name;  2.  Its  situation.  II.  The  wretched 
object  which  Jesus  met  on  his  arrival — A  case  of  demoniacal  possession.  III.  The 
strange  manner  in  which  our  Lord  was  greeted — 1.  It  displayed  a  correct  knowledge 
of  the  Saviour's  character;  2.  The  spirit  which  prompted  the  appeal  was  one  of  ter- 
ror and  alarm;  3.  The  cause  of  this  adjuration  was  the  command  which  Jesus  had 
previously  uttered.  IV.  The  diversified  eflects  which  followed — 1.  As  regards  the 
swineherds;  2.  The  multitude;  3.  The  restored  demoniac:  (1)  His  request;  (2)  The 
answer  he  received;  (3)  The  obedience  He  rendered.     Anon. 

A  genuine  case. — The  area  which  an  unclean  spirit  is  permitted,  in  taking  posses- 
sion of  a  man,  is  probably,  in  the  present  day,  more  limited  than  it  was  during  our 
Lord's  personal  ministry  upon  earth.  But  the  effects  are  not  less  disastrous,  if  less 
extraordinary,  than  they  were  then.  Let  me  supply  an  example  from  within  the  range 
of  my  own  observation.  He  was  a  choice  young  man,  son  of  a  wealthy  citizen  in  the 
metropolis.  One  day  an  evil  spirit,  which  for  weeks  previously  had  been  hovering 
about  his  path,  whispering  in  his  ear,  and  injecting  thoughts  of  envy,  evil,  and  un- 
belief into  his  mind,  took  possession  of  him.  It  instantly  detached  him  from  the 
most  agreeable  associations.  He  rushed  from  beneath  his  father's  roof  into  the  dark 
street,  and  almost  before  his  absence  from  home  was  noticed,  he  was  "  among  the 
tombs."  There,  in  the  sepulchral  regions  of  vice,  in  the  charnel-house  of  the  morally 
dead,  he  "  dwelt  night  and  day  for  years."  Neither  could  any  man  tame  him.  Again 
and  again  the  task  was  tried  and  failed.  "  Fetters  "  most  strong  and  sacred  were 
used  to  bind  him.  Fetters  forged  in  the  white  heat  of  a  mother's  burning  devotion. 
Fetters  skilfully  woven  out  of  the  deep  treasures  of  a  pious  sister's  heart.  But  they 
proved  as  ineffectual  as  did  the  seven  green  withes  on  the  limbs  of  Samson.  It  was 
in  an  hour  of  direful  wretchedness,  when,  in  a  paroxysm  of  mingled  rage  and  remorse, 
he  was  rushing  to  the  riverside,  defiant  of  all  that  is  holy  and  true,  and  seeking  self- 
forgetfulness  in  the  suicide's  grave,  that  Jesus  met  him,  arrested  his  steps,  cast  out  the 
demon  that  so  long  had  led  him  captive,  and  constrained  him  to  turn  his  face  home- 
ward, penitently  and  tearfully  saying,  "I  will  arise  and  go  to  my  father."  A.  A. 
Ramsay. 

30 — 32.  legion,*  an  indefinite  number.  Sugg,  of  strength,  organized  effort. 
many,  ab.  2,000  (Mk.).  swine,  "Suited  them  bee.  of  their  uncleanness,  as  ser- 
pents did  bee.  of  their  subtilty."  suffer,  "  The  devil  is  not  able,  with  all  his  might 
and  malice,  to  hurt  even  swine  without  God's  sufl'erance." 

Christ  and  the  demoniac. — From  this  strange  but  suggestive  scripture  we  may 
learn — I.  The  immediate  connection  of  the  world  of  darkness  with  the  evil  heart. 
II.  The  great  power  of  the  inhabitants  of  darkness  over  the  evil  heart.  HI.  The 
utter  impotency  of  man  to  deliver  the  possessed  from  their  power.  IV.  The  weak- 
ness of  the  powers  of  darkness  in  conflict  with  Christ.  Learn — To  beware  of  tam- 
pering with  evil.  The  "  little  sin  "  may  open  the  door  of  the  heart  for  the  entrance 
of  a  whole  legion  of  devils.     Wallace. 

What  have  I  to  do  with  Thee? — ^Very  often  the  wealthy  say,  "What  have  we  to 
do  with  Thee  ? "    There  are  also  certain  learned  gentlemen  who  patronizingly  inform 


demoniacs  of 
Gadara 

Ma.  viii.  28—34; 
Mk.  V.  1—20. 

a  Gadara,  on  the 
Hieromax,  16  m. 
from  Tiberias,  E. 
of  Jordan.  Cap. 
of  Peraea.  Kuins 
2  m.  in  circum. 
Taken  by  Antio- 
chus  218  B.C. 
Rebuilt  by  Pom- 
pey  to  please  De- 
metrius. Taken 
by  Vespasian, 
people  killed, 
town   destroyed. 

"  Personality  of 
Satan  is  here 
manifest,  as  lu- 
nacy could  not 
possibly  have 
ever  suggested 
such  a  thought." 
Olshausen. 

"It  was  the  opin- 
ion of  the  Fath- 
ers for  the  first 
three  or  four  cen- 
turies, that  the 
devils  are  not  yet 
locally  in  hell— 
they  are  not  tor- 
mented before 
their  time :  but 
have  their  man- 
sions in  the  air." 
Fearce. 


b  "l  am  myself 
an  embattled 
host.sworn  to  the 
cause,  and  serv- 
ing under  the 
same  leader." 
Stier. 

"The  power  of 
the  Lord  Jesus  is 
e.Ktended  over 
the  brute  beasts, 
the  evil  spirits, 
and  the  depth  of 
the  sea:  and  this 
the  demons  ac- 
knowledged." 
Bengel, 


340 


Chap.  viii.  33—40. 


A.D.  28. 

If  we  yield  to 
temptations 
whenever  they 
come  in  our  way, 
we  shall  find  our- 
selves less  and 
less  able  to  re- 
sist them,  for  we 
shall  learn  to 
hate  the  evil 
spirits  less  and 
less.    Kingsley. 


"  Reason  is  that 
faculty  by  wh., 
from  the  use  of 
the  knowledge 
obtained  by  the 
other  faculties, 
we  are  enabled 
to  proceed  to 
other  and  origi- 
nal knowledge." 
Wayland. 


"A  teachable 
mind  will  hang 
about  a  wise 
man's  neck,  and 
thereby  they 
come  to  cleave 
and  cling  as  fast 
together  as  the 
soul  of  Jonathan 
did  unto  the  soul 
of  David."  £p. 
Patrick. 


a  Ps.  Ixvl.  16. 


"He  refused  him, 
lest,  if  he  was  ad- 
mitted to  be  an 
immediate  f  o  1- 
lower,  the  works 
of  Christ  should 
be  ascribed  to  the 
devil,  and  also, 
that  he  should 
appear  to  seek 
his  own  glory  in 
having  such  an 
attendant."  Xtt- 
dolphus. 


A  congregation 
cannot  be  said 
to  welcome  the 
Lord  Jesus  un- 
less they  are  all 
there,  which  re- 
quires punctu- 
ality ;  u  n'l  e  s  s 
they  have  come 
with  design  to 
meet  Him,  which 
implies  prayer- 
ful expectancy ; 
unless  they  are 
ready  to  hear 
from  Him,  which 
Involves  atten- 
tion :  and  unless 
they  are  resolved 
to  accept  h  1 8 
teaching,  which 
demands  obedi- 
ence. 


US  that  the  restraint  of  religion  is  a  very  proper  thing  to  keep  the  worlving  classes  in 
some  kind  of  order,  but  really  they  themselves  are  several  degrees  above  it.  Thus 
they  say,  as  plainly  as  they  can,  "What  have  I  to  do  with  Thee  ?"  Oh,  my  breth- 
ren, educated,  refined,  wealthy,  as  you  may  be,  the  gospel  of  Jesus  has  everything 
to  do  with  you.  The  giant  minds  of  Milton  and  of  Newton  found  ample  room  in  the 
gospel ;  they  delighted  to  bathe,  like  leviathan,  in  the  ocean  of  Divine  truth.  There 
are  two  or  three  matters  in  which  all  of  you  have  to  do  with  Christ,  whether  you  will 
or  not:  1.  It  is  because  of  His  intercession  that  you  are  alive  to-night.  2.  It  is 
entirely  owing  to  Him  that  you  are  now  in  a  place  where  the  gospel  can  be  pro- 
claimed to  you.  3.  At  the  last  great  day,  if  you  have  nothing  to  do  with  Him  as  a 
Saviour,  you  will  have  to  appear  before  Him  as  a  judge.  "We  must  have  to  do  with 
Christ.     Spurgeon. 

23 — 36.  found,  not  only  loss  of  property,  but,  a  stranger  thing,  a  demoniac 
cured,  sitting,  as  a  scholar,  confession  of  ignorance,  clothed,  when  had  he 
last  worn  clothes  ?  sense  of  decency,  right  mind,  comp.  mind  under  control  of 
Christ,  with  former  state,  means,  "to  implicate  Jesus  in  the  2}^'ejudices  of  the 
Gadarenes."    healed,  they  admit  that  he  was  healed. 

Some  aspects  of  salvation. — 1.  It  is  begun  in  the  expulsion  (not  repression)  of 
evil  principles  and  designs;  2.  God  accounts  as  nothing  whatever  material  loss  may 
be  incurred  in  its  efi'ectuation.  Souls  are  more  to  Him  than  swine;  3.  Its  moral  and 
spiritual  results  have  a  counterpart  and  external  evidence  in  improved  material  and 
social  condition ;  4.  The  surest  proof  of  the  reality  of  its  accomplishment  is  renun- 
ciation of  personal  preferences  in  obedience  to  Christ's  command.     Analyst. 

God's  2)ower  in  changing  the  heart. — If  God  should  speak  to  Niagara,  and  bid 
its  floods  in  their  tremendous  leaps  suddenly  stand  still,  there  were  a  trifling 
demonstration  of  power  compared  with  the  staying  of  a  desperate  human  will.  If 
He  should  suddenly  speak  to  the  broad  Atlantic,  and  bid  it  be  wrapped  in  flames, 
we  should  not  even  then  see  such  a  manifestation  of  His  greatness  as  when  He  com- 
mands the  human  heart,  and  makes  it  submissive  to  His  love.     Spmrgeon. 

37 40.  then     .     .    besought,  rejection  of  Christ  by  men  who  dared  not 

reproach  Him  for  their  loss,  depart,  "they  would  rather  lose  their  Saviour,  than 
their  swine:'  To  such  the  Lord  will  presently  say  '"Depart!"  return  .  . 
house,  where  he  had  been  so  long  a  stranger,  and  a  scourge,  published,"  the 
Wonder-worker  goes,  but  leaves  a  preacher  of  glad  tidings  behind  Him. 

Beligion  in  domestic  relations. — I.  The  first  general  reason  is,  that  this  is  the 
proper  place  to  commence  all  our  eflbrts  to  do  good.  II.  The  importance  of  making 
tills  matter  a  subject  of  express  injunction,  will  appear  from  another  consideration — 
the  common  backwardness  to  perform  this  duty.  III.  The  direction  of  the  text  de- 
mands our  special  attention  because  it  contemplates  a  sphere  where  some  peculiar 
difficulties  exist,  which  are  apt  to  interfere  with  the  exemplification  of  high  religious 
consistency.  Nash. — An  unanswered  prayer. — I.  What  induced  the  man  to  ofl'er 
this  prayer  ?—l.  Possibly  fear;  2.  Doubtless  gratitude  for  what  Christ  had  done. 
II.  What  induced  our  Lord  to  refuse  this  prayer  ?  It  was  better:  1.  For  the  man; 
2.  For  the  man's  friends:  3.  For  the  land  in  Avhich  he  lived.     Ation. 

Clinnged  by  the  power  of  God.— A.  believer  was  giving  in  a  prayer-meeting  his 
testimony  as  to  God's  grace  and  goodness,  and  said:— "On  my  way  here  to-night  I 
met  a  man  who  asked  me  where  I  was  going.  I  said,  '  I  am  going  to  prayer-meet- 
ing.' He  said,  'There  are  a  good  many  religions,  and  I  think  the  most  of  them  are 
delusions ;  as  to  the  Christian  religion,  that  is  only  a  notion— that  is  a  mere  notion, 
the  Christian  religion.'  I  said  to  him,  'Stranger;  you  see  that  tavern  over  there?' 
'Yes,' said  he,  'I  see  it.'  ' Do  you  see  me ? '  'Yes;  of  course  I  see  you.'  'Now 
the  time  was,  as  everybody  in  this  town  knows,  that  if  I  had  a  quarter  of  a  dollar  in 
my  pocket  I  could  not  pass  that  tavern  without  going  in  and  getting  a  drink;  all  the 
people  of  Jefl'erson  could  not  keep  me  out  cf  that  place.  But  God  has  changed  my 
heart,  and  the  Lord  Jesus  Christ  has  destroyed  my  thirst  for  strong  drink;  and  there 
is  my  whole  week's  wages,  and  I  have  no  temptation  to  go  there.  And,  stranger,  if 
this  is  a  notion,  I  want  to  tell  you  it  is  a  mighty  powerful  notion;  it  is  a  notion  that 
has  put  clothes  on  my  children's  backs,  and  it  is  a  notion  that  has  put  good  food  on 
our  table,  and  it  is  a  notion  that  has  filled  my  mouth  with  thanksgiving  to  God. 
And,  stranger,  you  had  better  go  along  with  me— you  might  get  religion  too;  lots 
of  people  are  getting  religion  now.' "     Talmage. 


Chap.  viii.  41—48. 


LUKE. 


341 


41,  42.  Jairus,  since  tlie  uame  was  given,  the  truth  might  be  easily  tested. 
came,  to  tlie  house  of  Ma.«  fell  down,  reverential  salutations  not  declined  by 
our  Lord.'  come,  thought  His  presence  necessary;  comp.  with  the  centurion.'^'' 
daughter,  Gk.  a  Heb.  form  =  dearly  beloved.-*  thronged,  wonder,  curiosity. 
"  They  felt  sure  a  miracle  was  ab.  to  take  place."    Bengel. 

Tlie  raising  of  Jairus'  daughter  {see  Ma.  ix.  18,  etc.;  Mk.  v.  22 — 43). — I.  The 
application  which  Jesus  received:  1.  By  whom  it  was  made;  2.  The  feeling  which 
this  ruler  displayed:  (1)  His  reverence;  (2)  Importunity;  (3)  His  faith.  H.  The 
ready  compliance  of  our  Lord  with  the  request  made  to  Him.  But  as  He  went  we 
are  called  upon:  1.  To  witness  a  strange  interruption;  3.  To  listen  to  what  seemed 
very  discouraging  information.  HI.  The  wonderful  result  with  which  His  visit  was 
attended:     1.  What  our  Lord  saw ;  2.  What  He  said;  3.  What  He  did.     Anon. 

Death  of  a  child.— A.  little  girl,  four  years  old,  grew  ill.  One  day  her  father  was 
sitting  beside  her  little  bed,  and  she  turned  to  him  with  the  question:  "Papa,  does 
the  doctor  think  I  shall  die  ?  "  Her  father,  with  a  very  sad  heart,  told  his  little  girl 
the  truth.  Then  her  pale  face  grew  very  sad.  "Papa,"  she  said  tearfully,  "the 
grave  looks  very  dark.  Oil,  it  is  very  dark  indeed  !  Papa,  won't  you  go  down  with 
me  into  it  ? "  With  a  bursting  heart,  her  father  told  her  he  could  not  go  with  her 
till  the  Lord  called  him.  "Papa,  won't  you  let  mamma  go  with  me?"  If  she 
could  nestle  close  in  that  loving  bosom,  and  feel  those  loving  arms  around  her,  the 
grave  would  lose  its  gloom.  The  same  answer  almost  broke  the  father's  heart  to 
give.  She  turned  her  face  to  the  wall  and  wept.  The  dear  lamb  had  been  taught 
of  Jesus,  and  she  poured  her  heart  out  to  Him  with  a  child's  full  faith.  Soon  she 
looked  up  with  a  joy-lighted- face  and  said,  "Papa,  the  grave  is  not  dark  now. 
Jesus  will  go  with  me." 

43 — 45'  twelve,  so  ineflectual  had  been  all  human  remedies,    physicians," 

Lu.  himself  a  physician./  border,  fringe, »  held  to  be  sacred,  most  accessible. 
stanched,  arrested,    touched,  did  not  declare  His  own  mir. 

Hidden  faith  must  come  to  light. — I.  For  the  glory  of  the  Lord.  II.  For  its 
own  confirmation.     III.  For  the  encouragement  of  others. 

Secret  disciples. — There  are  stars  set  in  the  heavens  by  the  hand  of  God,  whose 
light  has  never  yet  reached  the  eye  of  man ;  gems  lie  concealed  in  the  dark  abysses 
of  earth,  that  have  never  yet  been  discovered  by  the  research  of  man ;  flowers  which 
have  grown  in  blushing  beauty  before  the  sun,  that  have  never  been  seen  by  the 
florist:  so  there  may  be  Christians,  made  such  by  God,  who  are  hidden  from  the 
knowledge  of  this  world.     Bate. 

46 — 48.  somebody.  He  looked  around  {Mk.).  virtue,  power,  daughter, 
"this  indicates  her  adoption — her  new  relation  to  God." 

Tranquillity  of  Jesus  contrasted:  I.  With  a  pressing  crowd.  II.  The  contradic- 
tion of  the  disciples.  IIL  The  perplexity  of  the  woman.  IV.  The  anxiety  of 
Jairus.  The  ico man's  faith  :  I.  Secretly  cherished;  II.  Courageously  shown ;  HI. 
Immediately  discovered;  IV.  Humbly  confessed;  V.  Happily  rewarded.  Faith  :  l. 
Praying  faith  heard:  H.  Longing  faith  tried;  IIL  Fainting  faith  strengthened ;  IV. 
Steadfast  faith  rewarded ;  V.  Thankful  faith  perfected  by  words  of  consolation  and 
assurance.     Van  Doren. 

Owning  GodKf  Grace. — A  dear  lady,  who  has  long  gone  to  glory,  was  once  an 
honored  member  of  this  church :  it  was  Lady  Burgoyne,  and  when  she  wished  to 
unite  with  us  she  said  to  me,  "  Dear  sir,  I  cannot  go  before  the  Church.  It  is  more 
than  I  can  manage,  to  make  a  confession  of  Christ  before  the  members."  I  told  her 
that  we  could  make  no  exception  for  anybody,  and  especially  not  for  her  who  was  so 
well  established  in  the  faith  that  she  could  surely  answer  a  few  questions  before 
those  who  were  brethren  and  sisters  in  the  Lord.  She  came  bravely,  and  spoke 
most  sweetly  for  her  Lord.  When  she  had  owned  her  Lord,  she  put  both  her  hands 
on  mine,  and  said  emphatically,  "With  all  my  heart  I  thank  you  for  this;  I  shall 
never  be  ashamed  of  Christ  now.  When  aristocratic  friends  call  upon  me,  I  will 
speak  to  them  of  ray  Lord."  She  did  so  constantly.  You  never  found  her  slow  to 
introduce  the  gospel,  whoever  might  be  with  her.  She  frequently  said  to  me,  "Oh, 
what  a  training  that  was  for  me  !  I  might  have  been  a  timid  one  all  my  days  if  I 
had  not  made  that  confession  before  the  Church."  Now  I  say  to  you,  if  it  be  an 
ordeal,  undergo  it  for  Christ's  sake.  "Alas  ! "  says  one,  "  I  could  not  tell  of  what 
the  Lord  has  done  for  me,  because  mine  is  such  a  sorrowful  story."  Was  it  not  so 
with  this  woman  ?     "  Ah  !  "  says  one,  "but  suppose  after  I  had  confessed  Christ  I 


the  daughter 
of  Jairus 

Ma.ix.18— 26;Mk. 
V.  22—43. 


Lu. 


a  Ma.  ix.  10; 

V.  29. 

h  Outwardly  Ja- 
irus was  of  a 
rank  superior  to 
Christ.  Bengel. 

c  Ma.  vill.  8. 

d  Ps.  XXXV.  17. 


issue  of 
blood  cured 

Ma.  ix.  20—22; 
Mk.  V.  25—34. 

e  Lu.  V.  31. 

/Col.  iv.  U. 

g  Nu.  XV.  37—40. 

"  Christ  reckons 
it  the  greatest 
honor  we  can  do 
Him  to  make  use 
of  Him." 

"Even  In  a  spark 
there  is  fire.  Only 
try  it,  lay  suita- 
ble fuel  on  it,  and 
see  whether  it 
will  not  kindle 
the  heap  and 
burst  into  a 
flame.  Faith.tho. 
it  may  be  weak, 
is  nevertheless 
faith.  Faith  is 
not  always  a 
glowing  torch ; 
it  is  sometimes  a 
glimmering  ta- 
per. The  taper 
gives  light  as 
well  as  the  torch, 
but  not  so 
bri  ghtly ."  11. 
JUuller. 

Every  true 
strength  is  gain- 
ed in  struggle. 
Phillips  Brooks. 


342 


LUKE. 


Chap.  viii.  49—56. 


a  Ac.  vii.  60;1  Co. 
XV.  6. 

"The  author  of 
faith  is  the  Holy 
Spirit,  whom  the 
Sen  sends  from 
the  Father,  a.s 
His  advocate  and 
substitute,  who 
may  manage  His 
cause  in  the 
world  and 
against  it.  The 
instrument  is  the 
Gospel,  or  word 
of  faith,  contain- 
ing the  meaning 
concerning  God 
and  Christ  which 
the  Spirit  pro- 
poses to  the  un- 
derstanding, and 
of  which  He 
there  works  a 
persuasion."  Ar- 
minius. 


b  "In  Egypt,  a- 
mong  a  band  of 
females  on  the 
Nile,  one  about 
nineteen,  whose 
husband  had 
been  drowned, 
h  owl  ed  with 
frantic  energy. 
She  had  her  hair 
dishevelled,  dust 
upon  her  head 
falling  on  her 
garments.  She 
was  beat  ng  her 
bosom,  laid  bare 
to  her  strokes. 
Her  words  were, 
'Alas,  my  mis'ry ! 
Alas,  the  lord  of 
my  house  1'  " 


should  become  as  bad  as  ever."  Suppose  that  this  womau  had  supposed  such  a  sad 
thing,  and  had  said,  "0  Lord,  I  cannot  confess  that  Thou  hast  healed  me,  for 
I  do  not  know  how  I  may  be  in  six  months'  time."  She  was  not  so  mistrustful. 
Spitrgeo?!. 

49 — 51.  -while  .  .  spake,  to  the  woman,  dead,"  it  is  in  his  opinion 
now  too  late  for  Christ  to  give  relief.  Master,  teacher,  fear  not,  it  is  not  too 
late,  whole,  "  she  shall  survive  the  perils  of  death.""  She  shall  be  saved."  suf- 
fered, permitted,     save,  etc.,  as  witnesses. 

The  jyatient  of  many  physicians. — I.  The  case  of  this  woman:  1.  Its  continu- 
ance; 2.  It  had  exhausted  and  defied  all  methods  of  cure.  II.  The  expression  of 
her  faith:  1.  Its  truth;  2.  Error  and  misconception ;  3.  Its  humility;  4.  The  praise 
of  her  faith  is  that  she  promises  herself  a  cure  upon  a  bare  touch,  and  that  of  the 
outmost  hem.  III.  The  consummation  and  recompense  of  her  faith:  1.  Wonder  at 
the  Saviour's  question;  2.  The  Saviour's  determination  to  bring  her  to  view  is  not 
the  result  of  His  displeasure,  but  a  desire  to  make  the  benefit  complete:  (1)  To  let 
her  know  that  His  power  and  will  had  procured  the  restoration  to  health ;  (2)  To  re- 
prove and  cure  her  distrust;  (3)  To  assure  her  of  her  welcome  to  the  blessing;  (4) 
To  give  us  an  example  of  faith.     Anon. 

Weak  faith. — A  man  having  many  children,  and  one  amongst  the  rest  a  small 
undergrowth,  a  very  weakling — doth  he  cast  off  this  child  ?  doth  he  therefore  cease 
to  be  a  father  ?  No;  his  bowels  are  the  more  enlarged;  he  provides  for  it,  supports 
it,  cherishes  it,  more  than  all  the  rest,  till,  in  some  measure,  it  be  enabled  to  help 
itself.  Thus  God  (if  we  be  weak  in  faith,  though  we  be  but  as  younglings  of 
Christ's  flock,  we  must  not  therefore  be  discouraged) — He  will  take  care  of  us,  not 
cast  us  off.     Spencer. 

52 — 56.  bewailed,''  Gk.  beat  one's  self,  weep  not,  not  necessary,  help  so 
near,  sleepeth,  sleep  an  image  of  death,  scorn,  taking  Him  to  speak  literally 
and  not  fig.  meat,  wh.  in  their  joy  and  wonder  the  parents  might  have  forgotten. 
Tender  thoughtfulness  of  Jesus. 

TJiree  resurrections. — I.  Fr.  death  on  the  bed.  II.  Fr.  death  on  the  bier.  III. 
Fr.  death  and  corruption  in  the  grave.     Van  Doren. 

Mourning  for  tlie  dead. — A  pale  mourner  stood  bending  over  the  tomb,  and  his 
tears  fell  fast  and  often.  As  he  raised  his  humid  eyes  to  heaven,  he  cried,  "  My 
brother!  oh,  my  brother!"  A  sage  passed  that  way,  and  said,  "For  whom  dost 
thou  mourn  !"  "One,"  replied  he,  "whom  I  did  not  sufficiently  love  while  living, 
but  whose  inestimable  worth  I  now  feel."  "  What  wouldst  thou  do  if  he  were  re- 
stored to  thee  ? "  The  mourner  replied  that  he  would  never  offend  him  by  an  unkind 
word,  but  would  take  every  occasion  to  show  his  friendship,  if  he  could  but  come 
back  to  his  fond  embrace.  "Then  waste  not  thy  time  in  useless  grief, "  said  the 
sage,  "but,  if  thou  hast  friends,  go  and  cherish  the  living,  remembering  that  they 
will  one  day  be  dead  also." 


Chap.  ix.  1—6. 


LUKE. 


J43 


CHAPTER    THE  NINTH. 

I — 3.     atltliority,  gave  them  ability,  and  right,     devils    .     .     diseases, 

they  are  distinguished  fr.  ea.  other,  preach,  see  Gk.,  to  herald,  proclaim,  heal, 
in  conlirmatiou  of  their  commission,  and  ill.  the  kingdom  they  proclaimed,  noth- 
ing, "  To  show  the  low  estate  of  that  kingdom  wh.  they  preached."  " 

Apostolical  authority. — I.  Its  extent;  II.  Its  foundation;  III.  Its  aim;  IV.  Its 
limits — the  messenger  of  the  Gospel  a  physician  of  souls.  The  missionary  journey 
of  the  Lord's  witnesses. — I.  Their  preparations;  II.  Their  aim;  III.  Their  fruit. 
He  who  seeks  first  the  kingdom  of  God  and  His  righteousness,  may  trust  that  he 
shall  really  want  for  nothing.     Lange. 

On  the  number  twelve. — The  twelve  Apostles  were  regarded  by  the  ancient 
Church  as  typified  by  the  twelve  sons  of  Israel,  the  twelve  wells  at  Elim,  and  by  the 
twelve  stones  of  the  Urim  and  Thummim  on  the  breastplate  of  the  high-priest,  who 
was  a  type  of  Christ;  the  twelve  loaves  of  showbread;  the  twelve  spies  of  the 
promised  land,  the  type  of  heaven;  the  twelve  stones  taken  from  the  Jordan. 
Joshua  or  Jesus,  the  son  of  Nun,  begins  his  oflSce  at  the  banks  of  Jordan,  where 
Christ  is  baptized.  He  chooseth  these  twelve  men  to  carry  twelve  stones  over  with 
them,  as  our  Jesus  thence  began  to  choose  His  twelve  Apostles,  those  foundation 
stones  in  the  Church  of  God  whose  names  are  in  the  twelve  foundations  of  the  walls 
of  the  holy  city,  the  New  Jerusalem  (Re.  xxi.  14).  They  seem  also  to  be  repre- 
sented by  the  twelve  stars  in  the  crown  of  the  woman  in  the  wilderness,  who  typifies 
the  Church  on  earth  (Re.  xii.  1).     Ba^ir. 

4—6.  abide,  "  until  ye  leave  the  place."  receive,  not  simply  as  strangers, 
but  as  heralds  of  the  k.  of  God.  departed,  but  His  arm  was  with  them,  preach- 
ing, etc.,  occupying  time  that  has  been  variously  estimated  at  fr.  one  day  to  several 
months. 

Freely  ye  have  received,  freely  give. — I.  How  the  faithful  servant  cares  for  tlie 
honor  of  his  Lord ;  II.  How  the  Lord  cares  for  the  wants  of  His  faithful  servant ; 
III.  The  Gospel  of  the  kingdom  must  be  preached  everywhere ;  IV.  The  preaching 
of  the  Gospel  an  act  of  faith  and  obedience.     Lange. 

Apostolic  simplicity. — The  Rev.  H.  Davies,  sometimes  called  "  the  "Welsh  Apostle," 
was  walking  early  one  Sabbath  morning  to  a  place  where  he  was  to  preach.  He  was 
overtaken  by  a  clergyman  on  horseback,  vvho  complained  that  he  could  not  get  above 
half  a  guinea  for  a  discourse.  "  Oh,  sir,"  said  Mr.  Davies,  "  I  preach  for  a  crown  !  " 
"Do  you?"  replied  the  stranger;  "then  you  are  a  disgrace  to  the  cloth."  To  this 
rude  observation  he  returned  the  meek  answer,  "  Perhaps  I  shall  be  held  in  still 
greater  disgrace,  in  your  estimation,  when  I  inform  you  that  I  am  now  going  nine 
miles  to  preach,  and  have  but  sevenpence  in  my  pocket  to  bear  my  expenses  out  and 
in;  but  I  look  forward  to  that  crown  of  glory  which  my  Lord  and  Saviour  will  freely 
bestow  upon  me  when  He  makes  His  appearance  before  an  assembled  world."  Bib. 
III. — The  spreading  of  the  Gospel. — At  the  close  of  the  last  war  with  Great  Britain, 
I  was  in  the  city  of  New  York.  It  happened  that,  on  a  Saturday  afternoon  in  Feb- 
ruary, a  ship  was  discovered  in  the  offing,  which  was  supposed  to  be  a  cartel,  bring- 
ing home  our  commissioners  at  Ghent  from  their  unsuccessful  mission.  The  sun  had 
set  gloomily  before  any  intelligence  from  the  vessel  had  reached  the  citj'.  Expecta- 
tion became  painfully  intense  as  the  hours  of  darkness  drew  on.  At  length,  a  boat 
reached  the  wharf,  announcing  the  fact  that  a  treaty  of  peace  had  been  signed,  and 
was  waiting  for  nothing  but  the  action  of  our  government  to  become  a  law.  The  men 
on  whose  ears  these  words  first  fell  rushed  in  breathless  haste  into  the  city  to  re- 
peat them  to  their  friends,  shouting  as  they  ran  through  the  streets,  "Peace,  peace, 
peace  ! "  Everyone  who  heard  the  sound  repeated  it.  From  house  to  house,  from 
street  to  street,  the  news  spread  with  electric  rapidity.  The  whole  city  was  in  com- 
motion. Men  bearing  lighted  torches  were  flying  to  and  fro,  shouting  like  madmen, 
"  Peace,  peace,  peace  ! "  But  few  men  slept  that  night.  In  groups  they  were  gath- 
ered in  the  streets  and  by  the  fireside,  beguiling  the  hours  of  midnight  by  reminding 
each  other  that  the  agony  of  war  was  over,  and  that  a  worn-out  and  distracted  coun- 
try was  about  to  enter  again  upon  its  wonted  career  of  prosperity.  Thus,  every  one 
becoming  a  herald,  the  news  soon  reached  every  man,  woman,  and  child  in  the  city; 
and  in  this  sense  the  city  was  evangelized.  Now  when  Jehovah  has  offered  to  our 
world  a  treaty  of  peace,  when  men  doomed  to  hell  may  be  raised  to  seats  at  the  right 


A.D.  29. 


third  cif  ctiit 
in  Galilee 

the  Twelve 
sent  forth 

Ma.  X.  1;  Mk.  vi. 
6—13. 

a  "  Our  Lord  gave 
this  charge  toHia 
Apoatles,  to  teach 
the  Church  the 
duty  of  main- 
taining the  min- 
isters of  the  Gos- 
pel—  for  the 
laborer  is  worthy 
of  his  hire,  there- 
fore  main- 
tenance is  a  debt 
due  to  the  teach- 
ers from  the 
taught;  not  to 
discharge  this 
debt  is  dishonest 
and  unjust,  and 
rebellion  against 
Christ."  Chry- 
soslom. 

It  is  a  proof  of 
the  close  alliance 
which  ought  to 
subsist  between 
preaching  and 
healing  that  hos- 
pitals are  a  di- 
rect fruit  of 
Christian!  ty. 
"  Neither  the  re- 
ligion nor  the 
philosophy  of 
Greece  and  Rome 
tended  to  com- 
fort the  poor. 
The  divinities 
were  cruel:  the 
Stoic  affected  to 
despise  the  suf- 
ferings of  the  in- 
digent; the  Epi- 
curean took  no 
thought  of  them. 
Throughout  the 
vSst  regions  of 
Mogol,  India, 
and  China  the 
use  of  hospitals 
is  unknown  to 
this  day  In  no 
country  did 
Christ  an;ty  find 
such  institutions 
existing." 

"  If  thou  hear 
God's  Word  spo- 
ken by  a  weak 
man,  an  Ignor- 
ant man,  a  sin- 
ner, as  thou  thy- 
self art,  and  yet 
will  believe  it, 
and  hear  It  with 
reverence,  it  is 
able  to  open 
thine  eyes,  and 
to  reveal  to  thee 
the  high  myster- 
ies of  thy  salva- 
tion." Bp.  Jewel. 


344 


LUKE. 


Chap.  ix.  7—17. 


Herod's 
opinion  of 
Christ 

Ma.xiv.l— 12;Mk. 
vi.  14—16;  21—29. 

a  Mai.  iv.  5—6; 
Ma.  xxvii.  49. 

h "The  language 
of  remorse." 
Meyer. 

c  Lu.  xxlii.  8. 


the  feeding 
of  5,000 

Ma.  xlv.  13—21; 
Mk.  vl.  30—44;  Jo- 
vi.  1-14. 

d  Jo.  1.  44. 

e  By  Philip  the 
Tetrarch,  from 
Julia,  the  dau.  of 
Augustus.  See 
Jos.  Ant.  xviii.  2. 
The  "desert  pi." 
is  a  grassy  level, 
not  ploughed 
since  time  of 
Christ  (A.D.  700, 
Arculf),  near  Bu- 
taiha.    Thomson. 

f  Jo.  vl.  4. 


g  ••  Our  Saviour 
■will  not  resort  to 
a  miracle  unless 
compelled.  When 
there  is  a  door, 
we  do  not  break 
through  the  win- 
dows." Stier. 

h  Deut.  vlli.  10; 
Ac.  xxvii.  35. 

We  all  have  some 
little  which.  If 
wisely  used,  may 
he  of  benefit  to 
our  fellows.  We 
have  mind, heart 
and  opportun  i  ty . 
Davies. 


band  of  God,  wby  is  not  a  similar  zeal  displayed  in  proclaiming  the  good  news  ? 
Why  are  men  perishing  all  around  us,  and  no  one  has  ever  personally  ofl'ered  to  them 
salvation  through  a  crucified  Redeemer  ?    Dr.  Wayland. 

7 — 9.  some,  all  agreed  that  Jesus  was  some  great  one.  ;^lias,  for  whose  re- 
turn some  looked."  beheaded,*  being  a  Sadducee,  he  could  not  consistently  be- 
lieve that  Jo.  had  risen,  but  his  conscience  troubled  him  and  he  was  after  all  super- 
stitious; to  see  him,  which  he  did  at  length."^ 

The pouier  and  impotence  of  conscience. — I.  Its  power:  1.  It  faithfully  recalls 
past  sin;  2.  Justly  condemns;  3.  Severely  punishes  it.  II.  Its  impotence :  1.  It  is 
incapable  of  cancelling  the  past;  2.  Of  making  the  present  bearable;  3.  Or  the 
future  hopeful. 

An  accusing  conscience. — When  Professor  Webster  was  waiting  his  trial  for 
mm-der,  he  is  said  to  have  complained  of  his  fellow  prisoners  for  insulting  him  through 
the  walls  of  his  cell,  and  screaming  to  him,  "  You  are  a  bloody  man."  On  examina- 
tion, the  charge  was  found  wholly  groundless.  The  accusing  voices  were  imaginary — 
merely  the  echoes  of  a  guilty  conscience. 

10 — 12.  Bethsaida,  not  city  of  Peter  and  Andrew  on  W.  side  of  Lake;''  but 
the  other,  called  Julias."  Ma.  and  Mk.  mention  their  crossing  back  aft.  the  mir.  to 
the  W.  Bethsaida.  people,  many,  on  their  way  to  passov./  kingdom.  He  still 
keeps  to  His  great  theme,  day  .  .  away,  a  place  to  lodge  in  would  soon  be 
necessary,  as  well  as  food. 

Miraculous  feeding  of  five  thousand  {see  Ma.  xiv.  15,  etc.;  Mk.  vi.  30 — 44). — I. 
A  striking  view  of  the  Saviour's  compassion.  In  connection  with — 1.  The  disciples 
(v.  10);  2.  The  multitude.  II.  The  display  He  gave  of  His  almighty  power:  1. 
There  was  no  misgiving;  2.  No  confusion;  3.  No  parade;  4.  No  deficiency;  5.  No 
waste.     Anon. 

Healed  them  that  had  need. — Those  whom  Christ  has  saved  will  all  con- 
fess THAT  THEY  HAD  NEED  OP  SAVING.  Evil  tendencies  had  in  the  case  of  some  of 
us  assumed  peculiar  shapes  and  dreadful  forms  of  besetting  and  constitutional  sin — 
quick  temper,  pride,  animal  passions,  &c.  Apart  from  grace,  we  had  been  sinners 
before  the  Lord  exceedingly.  A  Scotch  gentleman  was  observed  to  look  very 
intently  upon  the  face  of  Rowland  Hill:  the  good  old  man  asked  him,  "And  what 
are  you  looking  in  my  face  at  ? "  The  observer  replied,  "  I  have  been  studying  the 
lines  of  your  face."  "  And  what  do  you  make  out  of  them  ? "  said  Rowland.  "Why, 
I  make  out,"  said  he,  "that  if  the  grace  of  God  had  not  changed  your  heart  you 
would  have  been  a  great  rascal."  "  Ah  ! "  said  Rowland,  "  j'ou  have  made  out  the 
truth  indeed."  The  simple  Gospel  is  best. — During  an  illness,  that  illustrious 
scholar  Bengel  sent  for  a  student  in  the  Theological  Institution,  and  requested  him 
to  impart  a  word  of  consolation.  The  youth  replied,  "Sir,  I  am  but  a  pupil,  a  mere 
learner;  I  don't  know  what  to  say  to  a\  teacher  like  you."  "What !  "  said  Bengel, 
"  a  divinity  student,  and  not  able  to  communicate  a  word  of  Scriptural  comfort !" 
The  student,  abashed,  contrived  to  utter  the  text,  "  The  blood  of  Jesus  Christ,  the 
Son  of  God,  cleauseth  us  from  all  sin."  "That  is  the  very  word  I  want,"  said 
Bengel,  "it  is  quite  enough,"  and  taking  him  afiectionately  by  the  hand,  dismissed 
him.     Spurgeon. 

13 — 17.  but  he,  not  less  tender  than  mighty,  give  .  .  eat,  the  Church 
is  the  Lord's  almoner,  loaves  .  .  fishes,  "  a  slender  bill  of  fare,  comp.  with 
number  of  guests."  except  .  .  buy,  they  could  think  of  no  other  plan.ff 
sit,  recline,    blessed.*    filled,  the  supply  liniited  only  by  number  of  consumers. 

Le.'i.^ons  by  the  inay. — I.  All  food  comes  of  the  blessing  of  God.  II.  Christ  is  able 
and  willing  to  feed  all  hungry  souls.  III.  None  of  God's  blessings  should  be  wast- 
ed. The  miraculous  feeding  of  five  thousand. — This  miracle  gives  encouragement 
to  the  practice  of  three  domestic  virtues — order,  economy,  and  hospitality.  I. 
Loarn  that  order  is  Christ-like,  is  Divine.  II.  That  economy  is  Divine.  III.  Learn 
to  relieve  the  wants  of  others,  even  when  we  have  but  little.     Longwill. 

Confidence  in  ChrisVs  power  to  supply  necessity. — During  the  retreat  of  Alfred 
the  Great,  at  Athelney,  in  Somersetshire,  after  the  defeat  of  his  forces  by  the  Danes, 
the  following  circumstance  happened,  which,  while  it  convinces  us  of  the  extremities 
to  which  that  great  man  was  reduced,  will  give  us  a  striking  proof  of  his  pious, 
benevolent  disposition.  A  beggar  came  to  his  little  castle  there  and  requested  alms, 
when  his  queen  informed  him  "that  they  had  only  one  small  loaf  remaining,  which 


Chap.  ix.  18—22. 


L  UKE. 


345 


was  insufBcient  for  themselves  and  their  friends,  who  were  gone  in  quest  of  food, 
though  with  little  hopes  of  success."  The  king  replied,  "Give  the  poor  Christian 
one  half  of  the  loaf.  He  that  could  feed  five  thousand  men  with  five  loaves  and  two 
fishes  can  certainly  make  that  half  loaf  sufliice  lor  more  than  our  necessity."  Accord- 
ingly, the  poor  man  was  relieved,  and  this  noble  act  of  charity  was  soon  recom- 
pensed by  a  providential  store  of  fresh  provisions,  with  which  his  people  returned. 
Buck. — Miracles  of  Christ  not  insulated. — And  when  we  thus  say  that  the  miracles 
whichChrist  wrought  were  these  signs  and  tokens  of  a  redemption,  let  us  not  pause  here, 
nor  contemplate  them  as  insulated  facts,  once  and  once  only  having  been,  but  rather 
facts  pregnant  with  ulterior  consequences,  as  tlie  earliest  steps  of  a  series,  as  first- 
fruits  of  a  gracious  power,  which  did  not  stop  Mith  them,  but  has  ever  since  contin- 
ued to  unfold  itself  more  and  more.  What  Christ  once,  and  in  them,  wrought  in 
intensive  power.  He  works  evermore  in  extensive.  Once  or  twice  He  multiplied  the 
bread;  but  evermore  in  Christian  lands  famine  is  become  a  stranger;  a  more  start- 
ling, because  a  more  unusual  thing — the  culture  of  the  earth  proceeding  with  surer 
success  and  with  a  larger  return.  A  few  times  He  healed  the  sick;  but  in  the  rever- 
ence for  man's  body  which  His  Gospel  teaches,  in  the  sympathy  for  all  forms  of  suf- 
fering which  flows  out  of  it,  in  the  sure  advance  of  all  worthier  science  which  it  im- 
plies and  ensures,  in  and  by  aid  of  all  this,  these  miraculous  cures  unfold  themselves 
into  the  whole  art  of  Christian  medicine,  into  all  the  alleviations  and  removals  of 
pain  and  disease,  which  are  so  rare  in  other,  and  so  frequent  in  Christian  lands. 
Once  He  quelled  the  storm;  but  in  the  clear  dominion  of  man's  spirit  over  the  ma- 
terial universe  which  Christianity  gives,  in  the  calm  courage  which  it  inspires,  a  lord- 
ship over  the  wind  and  waves,  and  over  all  the  blind  uproar  of  nature,  is  secured, 
which  only  can  again  be  lost  with  the  loss  of  all  the  spiritual  gifts  with  which  He  has 
endued  His  people.  Who  does  not  feel  that  Paid  was,  de  facto,  admiral  in  that 
great  tempest  on  the  Adrian  sea  ?     Trench. 

l8 — 23.  it  .  .  pass,  at  Csesarea  Philippi.  alone,  "  by  the  way  "  (1/^.). 
ptaying',  when  with  others,  preaching  and  teaching,  whom  .  .  am? 
"  Public  opinion  despised  only  by  the  rash,  followed  only  by  slaves."  they  .  . 
said,  telling  precisely  what  they  had  heard,  whom  .  .  ye,  He  would  see  if 
they  imbibed  common  notions,  or  formed  an  independent  judgment.  Peter  .  . 
Christ,  whatever  others  might  say.  His  own  disc,  confess  their  unreserved  faith  in 
"His  Messiahship."  They  knew  Him  in  private,  as  well  as  in  public,  tell  .  . 
man,  He  would  neither  hasten,  nor  avoid  His  death."  must,  to  fulfil  prophecy 
and  promise. 

A  time  for  silence. — Why  did  He  thus  charge  them  ?  I.  Because  their  proclaim- 
ing Him  to  be  the  Christ  would  only  enrage  the  Jews,  who,  failing  to  be  convinced  by 
the  works  of  Jesus,  would  not  be  convinced  by  the  words  of  the  Apostles.  H.  They 
did  not  themselves  then  know  what  they  affirmed  when  they  confessed  Him  to  be 
the  Christ.  HI.  Because  Jesus  then  appeared,  even  to  the  eye  of  the  sensuous  and 
to  the  reason  of  the  earthly-minded,  invested  with  a  dignity  compatible  with  His 
claims  to  the  Messiahship ;  but  they  must  yet  witness  a  wide,  strange  contrast. 
They  must  yet  see  Him  betrayed,  mocked,  yea,  crucified.  IV.  Because  He  foresaw 
that  the  faith  of  some  of  them  would  falter  on  that  day  of  solemn  trial ;  and  He 
therefore,  with  a  tender  consideration,  wished  to  spare  them  the  taunts  and  re- 
proaches of  their  enemies,  which  would  be  directed  the  more  malignantly  against 
the  fallen,  the  more  boldly  they  had  previously  confessed  Jesus  to  be  the  Christ. 
Ho-rnilist. 

Making  known  the  obscured  Christ.— ^ot  long  ago  there  was  a  researcher  of  art 
in  Italy,  who,  reading  in  some  book  that  there  was  a  portrait  of  Dante  painted  by 
Giotto,  was  led  to  suspect  that  he  had  found  where  it  had  been  placed.  There  was 
an  apartment  used  as  an  outhouse  for  the  storage  of  wood,  hay,  and  the  like.  He 
sought  and  obtained  permission  to  examine  it.  Clearing  out  the  rubbish,  and  ex- 
perimenting upon  the  whitewashed  wall,  ne  soon  detected  the  signs  of  the  long-hid- 
den portrait.  Little  by  little,  with  loving  skill,  he  opened  up  the  sad,  thoughtful, 
stern  face  of  the  old  Tuscan  poet.  Sometimes  it  seems  to  me  that  thus  the  very 
sanctuary  of  God  has  been  filled  with  wood,  hay,  and  stubble,  and  the  Divine  linea- 
ments of  Christ  have  been  swept  over  and  covered  by  human  plastering,  and  I  am 
seized  with  an  invincible  desire  to  draw  forth  from  its  hiding-place,  and  reveal  to 
men  the  glory  of  God  as  it  shines  in  the  face  of  Christ  Jesus  I  It  matters  little  to 
me  what  school  of  theology  rises  or  what  falls,  so  only  that  Christ  may  rise  and  ap- 
pear in  all  His  Father's  glory,  full-orbed,  upon  the  darkness  of  this  world  !    Beecher. 


"  The  three  sy- 
noptica  Evan- 
gelists agree  in 
their  ace.  of  this 
mir.  Jo.  differs, 
but  on  every  point 
of  importance,  the 
four  are  absolutely 
agreed."    Alford. 

"'Give,'  etc. — 
He  said  not  this, 
as  ignorant  of 
their  answer,  but 
wishing  to  lead 
them  to  tell  Him 
how  much  bread 
they  had ;  that 
so  great  a  mira- 
cle might  be 
manifested 
through  their 
confession,  when 
the  quantity  of 
bread  was  made 
known."  Theo- 
phylact. 


a  1  Co.  11.  8. 

At  a  solemn  dis- 
putation, which 
wa  s  held  at 
Venice,  in  the 
last  century,  be- 
tween a  Jew  and 
a  Christian,  the 
Christian  strong- 
ly argued,  from 
Daniel's  prophe- 
cy of  the  seventy 
weeks,  that  Jesus 
was  the  Messiah 
whom  the  Jews 
had  long  expect- 
ed, from  the  pre- 
dictions of  their 
prophets.  The 
learned  rabbi 
who  presided  at 
this  disputation 
was  so  forcibly 
strucii  by  the  ar- 
gument that  he 
put  an  end  to  the 
business  by  say- 
ing, "Let  us 
shut  up  our 
Bibles,  for  if  we 
proceed  in  the 
examination  of 
this  prophecy  It 
will  make  us  all 
become  Chris- 
tians." Bishop 
}Vatson. 


346 


LUKE. 


Chap.  ix.   33—31. 


a  Ma.  X.  38;  xvi. 
24;  Mk.  viii.  34; 
Lu.  xiv.  27;  Eo. 
viii.  13;  Col.ili.  5. 

b  Pr.  xxvi.  12; 
Ma.  xi.  25. 

c  Ga.  li.  17. 

d  Ma.  X.  36. 

To  take  up  the 
cross  of  Christ  is 
no  great  action 
done  once  for  all; 
it  consists  in  the 
continual  prac- 
tice of  small  du- 
ties which  are 
distasteful  to  us. 
J.  H.  Newman. 


cMa.  X.  38;   Mk. 
viii.  38. 

/  Ma.  xvi.  28  ;Mk. 
ix.  1. 

1  remeni'er  hear- 
ing of  a  young 
convert  who  got 
up  to  say  some- 
thing for  Christ 
In  the  open  air. 
Not  being  accus- 
tomed to  speak, 
he  stammered  a 
good  deal  at  first, 
when  an  infidel 
came  right  along 
and  shouted  out, 
"Young  man, you 
ought  to  be  asha- 
med of  yourself, 
standing  and 
talking  like 
that  "  "Well," 
the  young  man 
replied,  "  I'm 
ashamed  of  my- 
self, but  /'m  not 
ashamedof  Christ." 
That  was  a  good 
answer.  D.  L. 
Moody. 

tlie  transfig- 
uration 

Ma.  xvii.  1—13; 
Mk.  Ix.  2—13. 

g  Ac.  vl.  15. 
AEpb.  11.  19. 


22 — 25.  take  .  .  cross,"  willingly  bear  any  burden  imposed  by  love  of 
God.  daily,  recorded  by  Lu.  only,  advantaged,  in  the  end,  when  the  true  ex- 
istence of  man  is  entered  upon,  cast  away,  into  outer  darkness,  fr.  the  presence 
of  the  Lord. 

Self-denial  includes:  I.  Ignoring  of  our  own  wisdom.*  II.  Renunciation  of  self- 
righteousness.  III.  Crucifixion  of  selfish  desires.'^  IV.  Surrender  of  friends  if  they 
keep  us  fr.  Christ.'' 

Saved  by  willinrj  to  lose. — Two  men  were  sinking  a  shaft.  It  was  a  dangerous 
business,  for  it  was  necessary  to  blast  the  rock.  It  was  their  custom  to  cut  the  fuse 
with  a  sharp  knife.  One  man  then  entered  the  bucket,  and  made  a  signal  to  be  hauled 
up.  When  the  bucket  again  descended,  the  other  man  entered  it,  and,  with  one  hand 
on  the  signal-rope  and  the  other  holding  the  fire,  he  touched  the  fuse,  made  the  signal, 
and  was  rapidly  drawn  up  before  the  explosion  took  place.  One  day  they  left  the 
knife  above,  aiiid,  rather  than  ascend  to  procure  it,  they  cut  the  fuse  with  a  sharp 
stone.  It  took  fire.  "  The  fuse  is  on  fir^  !  "  Both  men  leaped  into  the  bucket,  and 
made  the  signal,  but  the  windlass  would  haul  up  but  one  man  at  a  time;  only  one 
could  escape.  One  of  the  men  instantly  leaped  out,  and  said  to  the  other,  "Up  wi' 
ye;  I'll  be  in  heaven  in  a  minute."  With  lightning  speed  the  bucket  was  drawn  up, 
and  the  one  man  was  saved.  The  explosion  took  place.  Men  descended,  expecting 
to  find  the  mangled  body  of  the  other  miner;  but  the  blast  had  loosed  a  mass  of  rock, 
and  it  lay  diagonally  across  him ;  and,  with  the  exception  of  a  few  bruises  and  a  little 
scorching,  he  was  unhurt.  When  asked  why  he  urged  his  comrade  to  escape,  he  gave 
an  answer  that  sceptics  would  laugh  at.  Well,  they  may  call  it  superstition  or  fanat- 
icism, or  whatever  they  choose.  But  what  did  this  hero  say  when  asked,  "Why  did 
you  insist  on  this  other  man's  ascending?"  In  his  quaint  dialect  he  replied,  "Be- 
cause I  knowed  my  soul  was  safe :  for  I've  gie  it  in  the  hands  of  Him  of  whom  it  is 
said  that  'faithfulness  is  the  girdle  of  his  reins,'  and  I  knowed  that  what  I  gied  Him 
He'd  never  gie  up.  But  t'other  chap  was  an  awful  wicked  lad,  and  I  wanted  to  gie 
him  another  chance."  All  the  infidelity  in  the  world  cannot  produce  such  a  signal 
act  of  heroism  as  that.  Carlyle  refers  to  this  story  in  one  of  the  chapters  of  his  "  Life 
of  Sterling."    Bih.  HI. 

26,  27.  whosoever,*  whatever  his  position  or  circumstances,  ashamed, 
through  fear  of  man.  words,  doctrines,  rules.  Son  .  .  Man,  whose  favor  in 
the  end  will  be  the  chief  thing  desired,  come,  to  judge  the  world,  and  reign  among 
the  saints,  but,  e^c.,/ believed  to  ref.  to  destr.  of  Jerus.,  end  of  Mosaic  dispensation, 
and  setting  up  of  Christ's  kingdom. 

Ashamed  of  Jesus. — How  a  professor  of  the  Gospel  maj^  at  the  present  day,  be 
ashamed  of  His  Master:  I.  In  heart;  II.  In  word;  HI.  In  deed.  T/ie  Christian. — 
I.  Needs  not  to  be  ashamed  of  his  Lord;  H.  Must  not;  HI.  And  will  not,  if  he  be  a 
Christian  indeed.  Seeking  honor  from  men,  the  way  to  gain  shame  before  God. 
The  coviing  of  the  Lord. — I.  A  bodily;  II.  A  spiritual;  HI.  And  finally  both  a 
spiritual  and  bodily  coming.  No  disciple  of  the  Lord  will  die  before  he  has,  in  a 
greater  or  less  measure,  seen  the  coming  of  the  kingdom  of  God.     Lavge. 

Confessing  Christ. — St.  Augustine  relates,  in  his  "Confessions,"  that  one  Vic- 
torinus,  a  great  man  at  Rome,  who  had  many  rich  heathen  friends  and  relations,  was 
converted  to  the  Christian  religion.  He  repaired  to  a  friend  of  his,  also  a  convert, 
and  told  him  secretly  that  he  too  was  a  Christian.  "  I  will  not  believe  thee  to  be  a 
Christian,"  said  the  other,  "until  I  see  thee  openly  profess  it  in  the  church." 
"  What,"  said  Victorinus,  "do  the  church  walls  make  a  Christian?"  But  directly 
the  answer  came  to  his  own  heart — "Whosoever  shall  be  ashamed  of  Me  and  of  My 
words,  of  him,  also,  shall  the  Son  of  Man  be  ashamed  when  He  cometh  in  the  glory 
of  His  Father,  with  the  holy  angels."  He  was  ready  to  bear  the  scorn  and  persecu- 
tion of  his  heathen  friends,  that  he  might  honor  his  Master  in  a  public  confession  of 
His  name.  It  cost  something  to  acknowledge  Christ  in  those  early  days  of  His 
church. 

28—31.  eight,  i-e.,  "aft.  six  days,"  with  parts  of  two  dys.  included,  pray, 
note  Lu.'s  frequent  all.  to  prayers  of  Jesus.  Prayer  the  way  to  glory,  fashion,' 
appearance,  altered,  transfigured  {Mk.).  His  inhere))t  glory  burst  through  the 
veil  of  His  humanity,  talked,  a  hint  of  communion  of  saints.*  decease,  how 
important  that  event  in  the  judgment  of  heavenly  intelligences  ! 

Tlie  Mount  of  Transfiguration  related  to  Mount  Calvary. — I.  The  prophecy  of 
His  sufTerings  repeated.  H.  The  necessity  of  His  suflerings  confirmed.  HI.  The 
awful  conflict  alleviated.     IV,  The  fruit  of  His  sufferings  foretold.     Van  Daren. 


Chap  ix.  32—39. 


LUKE. 


}47 


The  Mount  of  Transfiguration  and  the  Cross. — In  the  Basilica  at  Ravenna  there 
is  a  mosaic  of  the  sixth  century,  representing  in  emblematical  form  the  Transfigura- 
tion of  Christ — a  jewelled  cross  set  in  a  circle  of  blue  studded  with  golden  stars,  in 
the  midst  of  which  appears  the  face  of  Christ,  the  Saviour  of  the  world;  while  from 
the  cloud  close  by  is  thrust  forth  a  Divine  hand  that  points  to  the  cross.  Those 
early  artists  were  right  in  their  reading  of  this  sublime  event.  The  Transfiguration 
sets  the  cross  of  Christ  in  the  centre,  surrounds  it  with  a  radiant  firmament  of  God's 
promises  and  of  the  prophecies  of  the  Old  Testament,  and  shows  us  the  hand  of  God 
Himself  emerging  from  the  cloud  of  glory,  and  pointing  to  the  cross,  as  though  God 
the  Father  would  say  to  man  what  John  the  Baptist  said,  "Behold  the  Lamb  of 
God,"  tfcc.  Bib.  El. — Tlie  need  of  iwayer. — "Since  I  began,"  said  Dr.  Payson 
when  a  student,  "to  beg  God's  blessing  on  my  studies,  I  have  done  more  in  one 
week  than  in  the  whole  year  before."  Luther,  when  most  pressed  with  his  gigantic 
toils,  said,  "I  have  so  much  to  do,  that  I  cannot  get  on  without  three  hours  a  day  of 
praying."  Gen.  Havelock  rose  at  four,  if  the  hour  of  marching  was  six,  rather  than 
lose  the  precious  privilege  of  communion  with  God  before  setting  out.  Sir  Matthew 
Hale  says,  "If  I  omit  praying,  and  reading  God's  Word,  nothing  goes  well  all 
day." 

32,  33.  heavy,  as  in  Gethsemane."  departed,  "while  they  were  depart- 
ing." good,  "  iu  every  sense."  not  knowing,  "  love  will  stammer,  rather  than 
remain  silent."  "He  knew  not  what  he  said,  but  he  knew  what  he  felt.'"  A.  mar- 
tyr said,  "  I  cannot  argue,  but  I  can  die  for  my  Saviour  !  " 

Tlie  transfiguration  of  Christ. — I.  What  they  saw  when  with  Jesus  on  the 
mount:  1.  The  glorious  majesty  of  our  Lord;  2.  Moses  and  Elijah  in  glory;  3.  A 
cloud  of  glory.  II.  What  they  heard:  1.  A  voice  from  the  excellent  glory;  2.  A 
conversation  on  the  subject  of  Christ's  decease.  III.  What  they  experienced  on  this 
occasion:  1.  They  derived  profit  and  pleasure  from  what  they  witnessed;  2.  They 
felt  fear  at  the  presence  of  this  glory ;  3.  They  obtained  support  and  relief  from  our 
Lord,  Ma.  xvii.  7.  Learn — (1)  That  as  the  disciples  knew  Moses  and  Elijah  in  the 
mount,  so  the  saints  will  certainly  know  each  other  in  heaven;  (2)  If  it  was  so  good 
to  be  with  Christ  in  the  mount,  it  must  be  still  better  to  be  with  Him  in  heaven. 

A  three-tent  heaven. — Peter  forgot  the  other  disciples,  the  great  world  beneath, 
and  the  generations  yet  to  come.  How  narrow  and  insignificant  this  proposed 
heaven,  compared  with  the  one  seen  by  the  Patmos  exile,  who  beheld  "a  great 
multitude  which  no  man  could  number."  But  Peter  is  not  the  only  follower  of 
Christ  who  would  be  satisfied  with  a  little  three-tent  heaven.  This  spirit  is  the 
death-warrant  of  missionary  enterprise.  What  shall  be  said  of  a  Christian  who  is 
satisfied  if  he  can  only  gain  heaven  for  himself,  even  if  the  rest  of  the  world  is  lost  ? 
Away  with  the  idea  of  a  three-tent  heaven  !     Searles. 

34 — 36.  cloud,  the  (S/^ec/iiwa/j,  excellent  glory.*  overshadowed,  "light  so 
dazzling  as  to  prevent  the  discs,  fr.  seeing  those  covered."  hear  him.  "The 
discs,  doubtless  desired  to  hear  what  Moses  and  Elijah  said." 

Points  to  be  noted. — 1.  The  Shechinah;  2.  The  Father's  speaking;  3.  Christ  in 
His  coronation  robes;  4.  Moses  a  saint  praised;  5.  Elijah  a  saint  changed;  6. 
Three  discs,  still  in  the  flesh.  The  moimtaiyi  tops  in  the  life  of  Jesus. — I.  Tempta- 
tion. II.  Transfiguration.  HI.  Prayer.  IV.  Crucifixion.  V.  Ascension,  on 
mountains. 

The  nearness  of  heaven  to  earth. — The  scene  must  have  made  them  feel  that 
heaven  and  earth  were  adjacent  mansions  in  their  Father's  house;  that  the  door  was 
always  swinging.  As  their  Master  retired  at  will  into  celestial  companionships,  so 
might  thoy.  But  this  was  a  lesson  they  did  not  need  to  use  while  He,  their  Guide, 
their  Fiiend,  their  Saviour,  was  with  them  in  the  world.  "Hear  ye  Him  !  "  was  the 
sole  direction  they  required  then.  But  the  time  was  drawing  near  when  they  would 
need  to  use  the  lesson  learned  upon  the  mount.  That  time  was  not  when  Jesus 
hung  upon  the  cross,  not  even  when  His  body  lay  in  the  sepulchre,  but  when  He 
had  risen,  and  they  would  be  tempted  to  believe  that  their  continued  communion 
with  Him  was  an  illusion,  an  "idle  tale." 

37— 3?'  ^iiet  hitn,  and  were  amazed"  {Mk.).  my  son,  a  lunatic  (Ma.). 
only  child,  another  only  child,  spirit,  dumb  {Wc).  crieth,  inarticulate 
sounds,  teareth,  as  in  couTulsions.  foameth,  as  in  epilepsy,  hardly  de- 
parteth,  dif.  with  wh.  he  recovered  fr.  one  of  these  attacks. 


It  is  easy  to  see 
why  this  celes- 
tial appearance 
should  not  be  the 
normal  manifes- 
tation ol  the 
Christ;  for  had 
it  been.  He  would 
no  longer  have 
been  the  "Son  of 
man."  Between 
Himself  and  the 
humanityHe  had 
come  to  redeem 
would  have  been 
a  gulf  wide  and 
profound,  while 
the  Fatheriiood 
of  God  wd.  have 
been  a  truth  ly- 
ing back  in  the 
vistas  of  the  un- 
known, a  truth 
unfelt;  for  men 
only  reach  up  to 
that  Fatherhood 
through  the  Bro- 
ther hood  of 
Christ.     Burton. 

a  Lu.  xxii.  45. 

Peter  and  James 
and  John  —  the 
legal  number  of 
three— were  wit- 
nesses of  the 
Transfigurat  on 
on  the  mount, 
even  as  they  were 
afterwards  wit- 
n  e  s  s  e  s  of  the 
Agony  in  the  gar- 
den. On  hoik  oc- 
casions they  slum- 
bered and  slept. 

6  2  Pe.  1.  17;  Ex. 
xix.  9;  xl.  34; 
1  K.  viii.  10. 

Our  whole  happi- 
ness and  power 
of  energetic  ac- 
tion depend  upon 
our  being  able  to 
breathe  and  live 
in  the  cloud : 
content  to  see  it 
opening  here  and 
closing  there; 
rejoicng  to  catch 
through  the  thin- 
nest films  of  it, 
glimpses  of  sta- 
ble and  substan- 
tial things;  but 
yet  perceiving  a 
nobleness  even 
in  the  conceal- 
ment, and  rejoic- 
ing that  the 
kindly  veil  is 
spread  where  the 
untempered 
light  might  have 
scorched  us,  or 
the  infinite  clear- 
ness wearied.  J. 
Ruskin. 

c  Mk.  Ix.  15. 


348 


LUKE. 


Chap.  Ix.  40—45. 


A.D.  29. 


a  Ac.  xlx.  13—16. 

b  Jo  XX.  27;  He. 
iv.  2;  De.  xxxli. 
5;  Ps.  Ixxvlli.  8. 

How  long  shall  I 
he  with  y  0  u: — 
"He  wasliasten- 
Ingto  His  Father 
yet  could  not  go 
till  He  had  led 
His  disciples  to 
faith.  Their  slow- 
ness troubled 
Him. 


"The  devil  fights 
not  against  the 
dead,  taut  the 
living.  Those 
who  are  down 
already  he  pass- 
es by;  taut  when 
thou  beginnest 
to  breathe  in  the 
land  of  the 
living,  then  his 
flery  weapons  fly 
about."  Farirukm. 


cPs.  cxxxlx.  14; 
Zee.  vlii.  6. 

d  "Let  them  al- 
ways sound  In 
your  ears."  Kui- 
noel. 

e  "The  stupidity 
of  the  Apostles 
unaccountable. ' ' 
Schlekrmache.r. 

••  Unable  to  re- 
concile the  pro- 
phecies of  a  con- 
quering with  a 
dying  Messiah, 
the  Jews  made 
two."  Whitby. 

They  understood 
no(;— This  igno- 
rance and  Inca- 
pacity, so  hum- 
bly avowed,  sh'd 
be  c o n t r asted 
with  the  boldn'ss 
and    fulness    of 


T/ie  lunatic  child  healed  {see  Ma.  xvii.  14—21;  Mk.  ix.  14 — 29). — I.  The  scene 
which  our  Lord  beheld:  1.  An  excited  crowd;  2.  Christ's  opportune  appearance. 
II.  The  application  He  received:  1.  A  heart-rending  account;  2.  A  mortifying  an- 
nouncement. III.  The  manner  in  which  it  was  treated  by  Him:  ].  His  reproof ;  2. 
His  command;  3.  His  inquiry.  IV.  The  Divine  authority  which  Jesus  displayed: 
1.  The  unfaltering  tone  in  which  the  demon  was  addressed;  2.  The  cruel  malignity 
which  the  spirit  evinced  while  submitting  to  the  Saviour's  order;  3.  This  deliver- 
ance, so  wonderful  and  complete,  naturally  led  the  disciples  to  inquire  into  the  cause 
of  their  own  failure. 

The  worth  of  childre)i. — "  How  much  that  little  girl  costs  ! "  said  a  mother,  as 
she  and  I  passed  a  little  child  leaning  against  an  iron  railing,  eagerly  watching  some 
boys  playing  at  marbles.  "  Costs  ! "  I  said.  "  What,  her  shoes  and  socks,  her  plaid 
dress  and  gay  ribbons,  her  hat  and  feathers,  her — ?"  "That  is  her  least  cost," 
replied  the  mother;  "nor  was  I  thinking  of  that,  but  what  pain  and  suffering  she 
costs,  what  fatigue  and  watching,  how  much  of  a  mother's  anxiety,  how  much  of  a 
father's  toil,  how  many  prayers,  how  many  fears,  how  many  yearnings,  how  much 
patience,  how  much  responsibility,  how  much  instruction,  how  much  correction,  how 
much  love,  how  much  sorrow,  how  many  teachers,  how  many  sermons,  how  many 
Sabbaths  !    She  costs,  too,  a  dying  Redeemer  !  "     Cameron. 

40 — 43.  could  not,  they  had  lost  power;  or  the  demon  had  greater  might 
than  some  others."  perverse.''  how  long,  anxious  to  be  at  the  end 
of  His  trial,  suffer,  endure.  Discs.'  weak  faith  a  great  trial,  as  well  as  the 
world's  710  faith,  coining  .  .  threw  .  .  tare,  an  impudent  demon 
thus  to  test  and  dare  the  Almighty.  Roused  to  fierce  energy,  rebuked,  "I  charge 
thee,"  etc.  (Mk.).    healed,  instantaneously. 

Je.siis  the  best  resource  for  afflicted  parents. — The  best  disciples  cannot  fill  the 
place  of  the  Master.  Unsuccessful  conflict  with  the  kingdom  of  darkness  is :  I.  Pos- 
sible ;  II.  Explicable ;  III.  Injurious.  The  contest  between  faith  and  unbelief  in  the 
heart  of  the  afflicted  father.  Comp.  Mk.  ix.  24.  Jesus:  I.  Knows;  II.  Lightens; 
and  III.  Ends  the  contest.     Lange. 

Victories  of  faith. — The  undertakings  of  Alexander,  of  Hannibal,  of  Caesar,  did 
not  signify  valor  like  to  this ;  their  achievements  were  but  toys  in  comparison  to  these. 
Those  famous  gallants  would  have  found  it  infinitely  harder  to  conquer  the  world  in 
this  way;  to  have  subdued  the  lusts,  and  mastered  their  passions,  would  have  proved 
far  moi'e  diflScult  than  to  get  advantage  in  scuffles  with  armed  men ;  to  discomfort 
legions  of  devils  would  have  been  to  them  another  kind  of  work  than  was  the  van- 
quishing squadrons  of  Persians,  of  Gauls,  of  Romans ;  to  have  set  upon  their  own 
ambition  and  vanity,  their  intemperance,  their  revenge,  to  have  quelled  those  in- 
ward enemies,  to  have  sustained  affronts,  disgraces,  afflictions,  with  a  calm  and  con- 
tented mind, — would  have  more  tried  their  courage  than  all  which  they  attempted. 
Barrow. 

43—45.  amasjed,*  {see  Gk.),  a  man  (as  it  seemed)  ruling  evil  spirits,  sink 
down,**  and  dwell  in  heart,  memory,  understanding.  Son  .  .  Man,  thus  seen 
to  be  mightier  than  demons,  hands  .  .  men,  who  shall  do  to  Him  what 
they  list,  but  they,  etc.,'  could  not  understand  that  the  victor  of  the  greater 
{demons)  could  become  the  prey  of  the  less  {men). 

TheLord\s  plainest  words  misunderstood. — I.  How  this  is  shown.  II.  Whence  it 
arises.     III.  How  it  may  be  avoided.     Lange. 

Inability  throxujh  not  believing. — It  is  said  that  Admiral  Dupont  was  explaining 
to  Admiral  Farragut  the  reasons  why  he  failed  to  enter  Charleston  harbor  with  his 
fleet  of  ironclads.  He  gave  this  and  that  and  the  other  reason.  Farragut  remained 
silent  till  he  had  ended,  and  then  said,  "Ah,  Dupont!  there  is  one  reason  more." 
"  What  is  that  ? "  "You  did  not  believe  you  could  do  it."  A  church  not  believing 
the  world's  conversion  possible  will  fail  to  accomplish  it.  To  win  victories  for 
Christ  the  heart  must  be  hopeful.  That  which  kept  Livingstone  undaunted,  and 
bore  him  on  through  numberless  perils,  until  he  died  kneeling,  with  his  hands 
clasped  in  prayer,  was  the  thought,  "Africa  for  Christ  !"  InteUigilAe preaching. — 
"  '  The  very  essence  of  truth,'  says  Milton,  '  is  plainness  and  brightness:  the  dark- 
ness and  crookedness  are  our  own.'  '  Pithy  plainness  is  the  beauty  of  preaching. 
What  good  doth  a  golden  key  that  oiiens  not  ? '  An  old  lady  once  walked  a  great 
way  to  hear  the  celebrated  Adam  Clarke  preach.  She  had  heard  he  was  '  such  a 
scholar!'  as  indeed  he  was.     But  she  was  bitterly  disappointed,  'because,'  she 


Chap.  ix.  46—50. 


349 


said,  *  I  understood  everything  he  said.' "  Hoge.— Flowery  preaching. — "  To  my  ear, 
it  should  be  anything  but  commendation,  should  it  be  said  to  me,  '  You  have  given  us 
a  pretty  sermon.'  If  I  were  put  upon  trial  for  my  life,  and  my  advocate  should 
amuse  the  jury  with  tropes  and  figures,  or  bury  his  arguments  beneath  a  profusion 
of  flowers  of  his  rhetoric,  I  would  say  to  him,  '  Tut,  man  !  you  care  more  for  your 
vanity  than  for  my  hanging.  Put  yourself  in  my  place,  speak  in  view  of  the  gallows, 
and  you  will  tell  your  story  plainly  and  earnestly.'  I  have  no  objection  to  a  lady 
winding  a  sword  with  ribbons,  and  studding  it  with  roses  as  she  presents  it  to  her 
hero-lover ;  but,  in  the  day  of  battle,  he  will  tear  away  the  ornaments,  and  use  the 
naked  edge  on  the  enemy."    R.  Hall. 

46 — 48.  reasoning,  calculation:  pros  and  cons,  should  be,  or  loas."' 
greatest,  "while  the  Master  was  on  His  way  to  the  cross,  they  are  dividing 
crowns."  perceiving.  Divine  omniscience.*  took,  "called"  (ilfrt.).  child,  of 
tender  years,  "in  His  arras"  (i¥^•.).  in  .  .  name,  not  bee.  of  the  child's 
beauty  and  artlessness,  but  bee.  he  who  receives  him  acknowledges  Me.  least, 
makes  himself  so  in  comparison  with  the  rest.     Wordsworth. 

True  humility  involves: — I.  A  childlike  understanding,  fi'ee  from  vain  imagina- 
tions, n.  A  childlike  heart,  free  from  ignoble  jealousies.  IH.  A  childlike  will, 
free  from  insubordination.  IV.  A  childlike  life,  free  fi'om  dominion  of  sin.  Humil- 
ity taught  by  actions,  emblems,  and  words. — I.  Among  animals;  He  chose  not  the 
lion,  but  the  lamb.  H.  Among  birds;  He  chose  not  the  eagle,  but  the  dove.  HI. 
Among  trees;  He  chose  not  the  cedar,  but  the  vine.  IV.  Among  the  elements;  He 
chose  not  the  thunder,  but  the  "still,  small  voice."     Van  Doren. 

Christianity  and  childhood. — Greek  art  gives  us  no  children.  Naj^,  it  is  equally 
true,  though  perhaps  not  so  surprising,  that  up  to  the  thirteenth  century  there  were 
no  Gothic  children  either.  It  was  only  when  art  was  touched  by  Christiauity,  and 
when  the  Madonna  and  Child  became  the  light  of  every  honest  heart  and  the  joy  of 
every  pure  soul,  that  pictures  of  children  were  possible.  The  tradition  of  the  Beau- 
tiful Child  lasted  long.  Then  came  a  dark  period  in  which  children  were  ground  to 
death  by  our  millwheels,  and  the  wealthy  patrons  of  art  could  not  conceive  of  the 
children  of  the  poor  except  in  vice  and  misery;  and  it  is  only  now  that  you  are  be- 
ginning to  I'estore  the  quiet  earth  to  the  steps  of  children.  Ruskin. — The  dignity  of 
the  Christian. — Julius  Caesar,  the  great  Roman  emperor,  when  sad  because  of  some 
disaster  in  his  domains,  was  wont  to  say,  "  Cogita  te  esse  Coesarem,"  "Think  what 
thou  art,  Cassar  ! "  which  would  put  him  in  a  more  joyous  temper.  Jonadab  said  to 
Amnon,  "Why  art  thou  lean  from  day  to  day,  being  the  king's  son  ?"  intimating 
that,  being  the  king's  son  and  heir-apparent  to  the  crown,  he  could  have  no  such 
griefs  as  were  common  to  others.  Thus  it  may  be  said  of  every  true-hearted  Chris- 
tian, that,  having  an  eye  upon  the  reward,  they  should  not  be  daunted  at  any  out- 
ward thing  whatsoever,  but  think  upon  their  crown  and  glory;  not  to  have  their 
hearts  troubled,  and  to  walk  dumpishly  in  the  ways  of  God;  for  they  are  the  King 
of  heaven's  sons,  heirs  of  God,  co-heirs  with  Christ,  the  children  of  the  bride-cham- 
ber, and  therefore  to  rejoice  and  go  on  with  a  holy  and  heavenly  cheerfulness  in  all 
the  ways  of  God.     Sjiencer. 

49 >  50-  John,  etc.,  he  thought  too  highly  of  the  peculiar  and  exclusive  honors 
of  office,  saw  .  .  name,"  perh.  he  had  succeeded,  where  ihey  had  failed. 
forbade,**  bigotry  cropping  up  even  among  the  twelve,  us,  «'•<?.,  along  with  us." 
forbid  .  .  not,  "  Our  Lord  regards  casting  out  devils  in  His  name,  as  hom- 
age, involuntarily  paid  to  Himself. "     Van  Doren. 

Intolerance  not  to  be  tolerated. — Tell  me,  dost  thou  forbid  one  who  m  Christ's 
name  casts  out  devils  ?  Has  the  sting  of  envy  wounded  thee  ?  Was  it  not  rather  thy 
duty  to  reflect  that  the  man  was  not  the  worker  of  these  wonders,  but  the  grace  of 
God  that  was  in  him  wrought  them  by  the  power  of  Christ  ?  Dost  thou  then  forbid 
one  who  conquers  Satan  by  Christ  ?  Yes — for  "he  foUoweth  not  us."  0  blind  speech  ! 
What  if  he  be  not  mentioned  with  the  Holy  Apostles,  yet  being  crowned  with  grace, 
he  is  equally  with  thee  adorned  with  Apostolic  power.  See  1  Cor,  xii.  8.  Forbid 
not  therefore  him  who,  in  Christ's  name,  is  crushing  Satan ;  for  he  is  not  against  you. 
All  who  love  Christ,  and  act  to  His  glory,  and  in  His  name  and  in  obedience  to  His 
Word,  and  who  are  crowned  by  His  grace,  are  for  us ;  they  are  on  our  side.  This  is 
the  law  of  the  Churches.  We  honor  all  such  who  act  thus ;  for  we  know  that  it  is 
Christ  who  works  in  them  and  by  them ;  and  by  loving  them  we  honor  Him.     Cyi-il. 


A.D.  29. 


their  subsequent 
knowledge  as  one 
of  the  strongest 
proofs  of  the 
change  wrought 
in  them  by  the 
Resurrectl'n  and 
the  Descent  of 
the  Holy  Spirit. 


a  Jo.  xiii.  14. 

6  Ps.  cxxxix.  2; 
1  Ch.  xxviii.  9; 
Ps  xciv.  11;  cf. 
Ma.  ix.  4;  xii.  25; 
Lu.  V.  22;  vl.  8; 
xi.  17 ;  Mk.  vii.  21. 

He  who  helps  a 
child  helps  hu- 
manity with  a 
distinctn  ess, 
with  an  immedl- 
ateness,  which 
no  other  help 
given  to  human 
creatures  in  any 
other  stage  of 
their  human  life 
can  possibly  give 
again.  Phillips 
Brooks. 

"  Humility,  with 
classic  nations, 
was  meanness. 
Modern  sceptics 
coincide  with 
them;  pride  is 
s  e  If -valuation  ; 
humility,  pusil- 
lanimity." Hume. 

"  In  the  parallels 
of  Ma.,  etc..  He 
teaches  by  the 
child  that,  to  ad- 
vance and  be- 
come something, 
one  must  turn 
round,  go  back- 
wai'ds,  and  be- 
c  o  m  e  a  little 
child.  Puero  de 
betur  ' reverentia." 
Siier. 

cNu.   ix.    27—29. 

d  "  A.  noble  soul 
is  at  first  intole- 
rant." Neimeger. 

e  '•  He  may  have 
invoked  the  Sa- 
viour's name, 
but  he  was  not 
of  Jo.'s  party." 
Stier. 


350 


LUKE. 


Chap.  ix.  51—58. 


final  de- 
parture from 
Galilee 

Jo.  vil.  2—10. 

ols.  1.  7. 

b  "Entire  minis- 
try, a  journey  to 
death."  Bengei. 

Jesus,  keeping 
the  end  of  His 
work  in  view,  set 
his  face  towards 
it.  So  should  we 
do  with  our  work. 
<S.  S.  Times. 

c  2  K.  1. 10—12. 

d  Jo.  lii.  17. 

e  Lu.  xix.  10. 

Good  men  often 
do  the  devil's 
work,  though  th. 
know  it  not.  Bax- 
ter. 

"It  is  interesting 
to  rememb'r  tliat 
this  same  John 
came  down  to 
Samaria  with 
Peter  to  confer 
the  gift  of  the 
Holy  Spirit  on 
the  Samaritan 
believers ;  see 
Acts  viii.  14,  17." 
Al/ord. 

"Hell  Is  paved 
with  good  Inten- 
tions." Luther. 

••  They  mistook 
Satan's  prompt- 
ing for  the  zeal 
of  the  Holy  Spir- 
it. There  is  a 
mixture  of  dar- 
ing faith  and 
simple  presump- 
tion. In  reality 
their  own  rejec- 
tion. They  have 
rejected  us,  was 
the  sting.  Their 
s  u  pposed  zeal  for 
ChriSt  concealed 
a  wounded 
pride."  Van  Do- 
ren. 
f  2  Co.  viii.  9. 

"He  did  not  dis- 
courage a  willing 
follower,  but  dis- 
cover a  worldly 
hypocrite,"  saith 
Chrysologus. 

"  That  man  is  to 
b  e  accounted 
poor,  of  whatever 
rank  he  be,  and 
suBTers  the  pains 
of  poverty,  whose 
expenses  exceed 
his  resources  ; 
and  no  man  is, 
properly  speak- 
ing.poorbuthe." 
rah<i. 


51 — 53.  came  .  .  pass,  last  journey  of  our  Lord  fr.  Galilee  to  Jeru- 
salem, time  .  .  come,  the  time  was  approaching  of  wh.  He  knew.  "The 
hour  for  which  He  came  into  the  world."  received  up,  into  heaven,  His  work  be- 
ing finished,  steadfastly  set,"  a  determination  of  mind.''  did  .  .  Mm., 
prob.  they  considered  this  a  reproach  to  themselves,  who  did  not  go  up.  Woixls- 
worth. 

Heroic  steadfastness. — Jesus'  example  still  quickens  to  the  same  kind  of  heroism. 
Bunyan  going  to  preach  at  the  little  village  of  Samsell,  knew  a  warrant  was  issued 
for  his  apprehension,  and  that  his  arrest  would  lead  to  imprisonment, — maybe  to  ex- 
ile or  death.  He  had  just  married  a  second  time;  one  of  his  children  was  blind, — 
all  tlependenton  him;  but  feeling  he  must  not  set  the  example  of  cowardice,  he  went 
to  the  chapel,  was  arrested,  and  adjudged  to  the  imprisonment  which  for  12  years 
confined  him  to  what  he  called  his  "Den."    B.  Glover. 

54 — 56.    James     .     .    John,  e<c.,<^"sons  of  thunder. "  saw     .     .     said, 

forgetful  of  much  that  Jesus  had  said  ab.  persecution  and  treatment  of  injuries. 
manner  .  .  spirit,  going  to  the  root  of  the  evil,  the  temper  of  their  minds,  de- 
stroy,'' "The  fire  of  zeal  is  to  be  sustained  by  the  oil  of  mercy."  save,  the  great 
end  of  his  coming.«  went  .  .  another,  "  His  turning  fr.  that  village,  a  terri- 
ble judgment." 

Tlie  cry  for  vengeance  rebuked. — I.  The  cry  for  vengeance :  1.  A  perversion  of 
the  innate  sentiment  of  justice ;  2.  It  implies  an  utter  ignorance  of  our  own  charac- 
ter; 3.  It  implies  a  forgetfulness  of  the  retributive  government  of  God;  4.  It  implies 
ignorance  of  the  ethics  of  Christianity.  II.  The  rebuke  of  Christ:  1.  Men  ought  to 
understand  the  spirit  that  actuates  them ;  2.  Men  are  often  deceived  in  the  spirit  that 
actuates  them ;  3.  AVhatever  spirit  seeks  the  destruction  of  life  is  not  of  Christ. 
lloviilist. 

Ungodly  nature  of  revenge. — A  young  man  who  had  great  cause  of  complaint 
against  another,  told  an  old  hermit  that  he  was  resolved  to  be  avenged.  The  good 
old  hermit  did  all  that  he  could  to  dissuade  film ;  but,  seeing  that  it  was  impossible, 
and  the  young  man  persisted  in  seeking  vengeance,  he  said  to  him,  "At  least,  my 
young  friend,  let  us  pray  together  before  you  execute  your  design."  Then  he  be- 
gan to  pray  in  this  way:  "It  is  no  longer  necessary,  O  God  !  that  thou  shouldst 
defend  this  young  man,  and  declare  Thyself  his  protector,  since  he  has  taken  upou 
himself  the  right  of  seeking  his  own  revenge."  The  young  man  fell  on  his  knees  be- 
fore the  old  hermit,  and  prayed  for  pardon  for  his  wicked  thought,  and  declared  that 
he  would  no  longer  seek  revenge  of  those  who  had  injured  him.  Bib.  BL- — Intol- 
erance.— "Seeing  a  tree  growing  somewhat  irregular,  in  a  very  neat  orchard,"  says 
Mr.  Flavel,  "I  told  the  owner  it  was  a  pity  that  tree  should  stand  there;  and  that, 
if  it  were  mine,  I  would  root  it  up,  and  thereby  reduce  the  orchard  to  an  exact  uni- 
formity. He  replied,  '  that  he  rather  regarded  the  fruit  than  the  form ;  and  that  this 
light  iuconveniency  was  abundantly  preponderated  by  a  more  considerable  advan- 
tage. This  tree,'  said  he,  'which  you  would  root  up,  hath  yielded  me  more  fruit 
than  any  of  those  trees  which  have  nothing  else  to  commend  them  but  tlieir  regular 
situation.'  I  could  not  but  yield  to  the  reason  of  this  answer:  and  could  wish  it 
had  been  spoken  so  loud,  that  all  our  uniformity  men  had  heard  it,  who  would  not 
stick  to  root  up  many  hundreds  of  the  best  bearers  in  the  I^ord's  orchard,  because 
they  stand  not  in  exact  order  with  other  more  conformable,  but  less  beneficial,  trees, 
who  do  destroy  the  fruits  to  preserve  the  form."     Whitecross. 

57,  58.  man,  a  scribe  {]\Ik.).  whithersoever,  seems  to  imi)ly  a  presenti- 
ment of  trial  and  danger,  foxes  .  .  holes,  places  of  concealment,  birds  . 
.  nests,  places  of  safety,  lay  .  .  head,  "where  He  should  sleep  that 
night."/ 

Temperameyital  discipleship. — The  hasty  and  enthusiastic  disciple:  1.  He 
formed  his  determination  more  under  the  influence  of  excited  feelings  than  of  an  en- 
lightened understanding;  2.  He  depended  too  much  upou  his  own  strength;  3.  He 
was  presumptuous  as  to  future  diflSculties ;  4.  He  was  for  following  Christ  from  an 
unworthy  motive.     H.  E.  Tliomas. 

Te.'iting  sincerity. — After  the  siege  of  Rome,  in  1849,  Garibaldi  issued  to  his  fol- 
lowers this  appeal:  "Soldiers,  your  efforts  against  overwhelming  odds  have  been 
unavailing;  I  have  nothing  to  ofl'er  you  but  hunger,  thirst,  hardship,  and  death;  let 
all  who  love  their  country  follow  me."    And  hundreds  of  Italian  youths  did  follow 


Chap.  ix.  59—62. 


LUKE. 


351 


him,  because  they  loved  him  and  because  they  loved  their  country,  and,  therefore, 
they  could  endure  trial  with  greater  joy  than  any  seltish  pleasures  could  bestow. 
Archdeacon  Farrar. 

59,  6o.  said,  to  bring  out  the  reason,  another,  who  did  not  ofler  to  follow 
Him.  bury,"  deterred  by  duty.  "The  scribe  too  Jiasty,  this  one  too  slow." 
father,  aft.  the  funeral,  the  entering  upon  the  patrimonial  inheritance.  Jesus 
said,  etc.,  not  that  He  disregarded  fam.  ties  and  duties,  but,  besides  that  He  saw 
disinclination,  He  was  now  pressed  for  time,  and  could  not  wait  any  man's  con- 
venience. His  father  told  Him  to  finish  His  work,  dead,''  let  the  spiritually  dead 
bury  those  who  are  physically  dead. 

Temperamental  discipleship. — I.  The  cool  and  dilatory  disciple.  As  if  he  had 
said,  "Allow  me  to  live  with  my  father  till  he  die;  he  has  been  a  kind  parent  to 
me,  in  all  probability  he  has  not  long  to  live,  and  I  should  not  like  to  disturb  his 
peace  in  his  latter  days  by  breaking  up  his  household.  After  he  is  dead,  I  shall  be 
obliged  to  go  somewhere  else  to  live,  and  I  think  I  should  prefer  following  thee  to 
any  other  mode  of  living.  But,  however,  I  shall  reflect  further  upon  the  subject  and 
make  up  my  mind  when  that  has  happened."  Oh  !  how  cool  and  indifferent.  H. 
The  irresolute  and  pensive  disciple.  He  is  not  over  hasty  like  the  first,  nor  long 
delaying  like  the  second.  He  wished  for  one  last  look  at  his  home,  and  to  have  an 
opportunity  of  bidding  adieu  to  his  kind  relations,  and  to  obtain  their  approval. 
H.  E.  Thomas. 

Ways  of  preaching  Jesus. — There  are  a  great  many  ways  of  preaching  Jesus 
without  standing  in  a  pulpit.  Wilberforce  proclaimed  the  gosi)el  of  love  on  the 
floor  of  the  British  Parliament,  though  he  never  wore  a  surplice,  and  never  had  the 
ordained  hand  of  a  bishop  on  his  honored  head.  George  Stewart  was  an  apostle  of 
the  Cross  when  he  organized  a  Christian  mission  for  our  soldiers'  camps  during  the 
civil  war  in  America.  John  Macgregor  was  another  when  he  gathered  the  shoeblack 
brigade  in  the  streets  of  London.  Hannah  More  preached  Jesus  in  English  draw- 
ing-rooms, and  Elizabeth  Fry  in  Newgate  prison  walls,  and  Sarah  Filey  amongst  the 
negro  freedmen  of  our  Southern  plantations.  Sometimes  God  gives  a  single  pre- 
cept to  a  man  to  carry  out,  as  when  the  Roman  Catholic  Father  Matthew  wrought 
grandly  and  gloriously  for  the  reformation  of  Irish  drunkards,  and  William  Lothian 
for  the  recovery  of  poor  lost  women  from  the  streets  of  Glasgow.  Our  Lord  scatters 
His  commissions  with  a  munificent  liberality.  The  "Dairyman's  Daughter"  mur- 
muring tiie  voice  of  Jesus,  till  we  heard  it  across  the  Atlantic;  Hannah  Burton  tes- 
tifying to  the  power  of  Christ  to  sustain  her — all  these  were  most  efllective  preachers 
of  the  unsearchable  riches  of  Christ.     T.  L.  Guyler. 

6i,  62.  another,  who  was  not  invited,  first  .  .  house/  the  feeling 
shows  that  home  ties  were  pre-eminent:  the  act  of  returning  would  have  exposed 
him  to  tempting  solicitations. 

Perseverance  in  CIiiHsCs  service. — L  The  service  of  Christ  demands  to  be  un- 
dertaken by  us.  n.  Properly  pursued,  it  is  eminently  productive.  HL  It  has 
difficulties.  Our  own  inaptness — need  of  self-denial — opposition — temptation.  IV. 
The  cost  should  be  counted.  V.  Certain  qualifications  indispensable.  Unreserved 
consecration — unremitting  diligence — enduring  perseverance. 

No  retreat. — "WTien  Garibaldi  sailed  from  Genoa  in  1860,  to  deliver  Sicily  from 
its  oppressors,  he  took  with  him  a  thousand  volunteers.  They  landed  at  Marsala 
almost  in  the  face  of  the  Neapolitan  fleet.  When  the  commander  of  Marsala,  re- 
turning to  the  port,  saw  two  steamers,  he  gave  immediate  orders  to  destroy  them. 
Garibaldi,  having  landed  his  men,  looked  with  indiflereuce,  almost  with  pleasure, 
upon  their  destruction.  "Our  retreat  is  cut  off","  he  said  exultingly  to  his  soldiers; 
"  we  have  no  hope  but  in  going  forward;  it  is  to  death  or  victorJ^"  Which  it  proved 
to  be  we  know  full  well,  the  brave  hero  soon  returning  as  complete  conqueror.  No 
retreat  possible  to  the  C/iristian  soldier. — Among  the  prisoners  taken  captive  at 
Waterloo  there  was  a  Highland  piper.  Napoleon,  struck  with  his  mountain  dress  and 
sinewy  limbs,  asked  him  to  play  on  his  instrument,  which  is  said  to  sound  so  de- 
lightfully in  the  mountains  and  glens  in  Scotland.  "  Play  a  pibroch,"  said  Napoleon ; 
and  the  Highlander  played.  "Play  a  march";  it  was  done.  "Play  a  retreat." 
"Na,  na,"  said  the  Highlander,  "I  never  learned  to  play  a  retreat." 


a  "  He  must  wait 
till  his  aged 
father  dies." 
Hose. 

"Lord,  suffer  me 
first."  Ah  ;  that 
lathe  cry  of  na- 
ture "I  will  come 
to  Thee,  but  suf- 
fer me  first." 
•'First  suffer  me 
to  be  disappoint- 
ed, and  ttenlwill 
follow  I'hee ;  first, 
build  my  house 
upon  the  sand, 
and  then  I  •will 
come,  O  Kock,  to 
Thee.  First,  -wor- 
ship and  waste 
my  affections  on 
the  clay,  and  then 
I  will  come  to 
Thee."  ••Suffer 
me  first";  but 
Jesus  answered, 
"Follow  thouMe." 
Burkitt. 

h  "  First,  spirit- 
ually dead ; — its 
double  meaning 
adds  beauty  to 
the  passage." 
Oost'rzee. 

"  Sceptics  insin- 
uate Christ's  de- 
mand to  bo  dis- 
respectful to  pa- 
rents." Haur. 

"  The  fixed  pur- 
pose sways  and 
bends  all  circum- 
stances to  its 
uses,  as  the  wind 
bends  the  reeds 
and  rushes  be- 
neath it." 

c2Ti.  iv.  10;  Jo. 
vl.  37;  Lu.  xvii. 
32;  He.  X.  39. 

No  true  man  can 
live  a  half-life 
when  he  has  gen- 
uinely learned 
that  it  is  only 
half  a  life.  The 
other  half,  the 
higher  half  .must 
haunt  him.  PAiJ- 
lips  Brooks. 


352 


LUKE. 


Chap.  X.  i—ii. 


the  Seventy 
instructed 
and  sent 

"Rather  a  net  of 
love  wh.  the  Lord 
cast  over  Is- 
rael." 

"Why  the  Vul- 
gate has  seventy- 
two,  the  transla- 
tors themselves 
could  not  tell." 
Lightfoot. 

"The  seventy 
Gentile  nations." 
Neander,  Lange. 


aQe.  xlix.  27;  cf. 
Is.  Ixv.  25. 

b  Je.  V.  6. 

c  Song,  vli.  1; 
Eph.  vi.  15;  Eu. 
iv.  7;  Ma.  iii.  11. 

d2S.  xiv.  4t:  Mk. 
xii.  38  ;2  K.  iv.  39. 

«I*8.  cxxli.  6. 

And  into  whatso- 
ever house  ye  enter. 
The  law  of  hospi- 
tality allows  a 
traveller  to  stay 
three  days  in  a 
house  to  which 
he  conies  for  en- 
tertainment, 
without  disclos- 
ing even  his  bus- 
iness. Such  is 
the  case  with  or- 
dinary travelling 
merchants  and 
business  men; 
and  some  cus- 
toms of  semi- 
forced  entertain- 
ment must  exist 
whore  inns  are 
unknown. 


/■  Phil.lv.  5:  ICo. 
X.  25;2Cto.  xii.  U. 


CHAPTER   THE   TENTH. 


I,  2.  other  seventy,  as  Lu.  alone  records  this,  he  was  prob.  one  of  the 
Seventy,  two  .  .  two,  social  principle  sanctified  to  highest  use.  "Mutual 
aid,  friendly  counsel,  brotherly  aflection,  helpful  sympathy,  testimony  to  miracles." 
(Moses  and  Aaron,  Caleb  and  Joshua.)  before  .  .  face,  in  advance,  under 
His  eye.  Himself  .  .  come,  to  inspect  and  confirm  their  work,  harvest, 
of  souls,  of  fruit  resulting  from  my  work,  pray  .  .  send,  only  He  can  send. 
Let  none  go  till  he  be  thus  sent. 

God  is  the  Lord  of  the  harvest. — He — I.  Determines  the  time  of  the  harvest; 
n.  Appoints  the  laborers;  HI.  Watches  over  its  growth;  IV.  Alone  deserves  the 
harvest-thanksgiving.     Lange. 

Sending  forth  laborers. — Captain  Allen  Gardiner,  on  the  inhospitable  coast  of 
South  America,  where  he  slowly  perished  with  hunger,  in  the  hope  of  attracting  the 
notice  of  some  passing  vessel,  wrote  on  the  clifl'  in  large  letters  "delay  not;  we 
ARE  STARVING."  Years  after,  the  words  were  seen;  but  it  was  too  late,  the  bleached 
bones  of  the  brave  hero  of  the  cross  strewed  the  beach.  Help  had  been  delayed, 
and  he  had  perished.  The  like  cry  of  a  dying  world  for  the  Bread  of  Life,  ringing 
in  the  ears  of  the  people  of  God,  who  have  enough  and  to  spare,  will  surely  not  be 
much  longer  unheeded.  A  few  have  responded  already,  but  what  are  these  among 
so  many  ?  Oh  that  we  would  each  one  arise  and  do  our  utmost  daily,  expecting  to 
see  mighty  results  now  !    J.  G.  Fullerton. 

3 — 7.  lambs,  valuable,  but  simple,  helpless,  ignorant,  wolves,"  worthless, 
but  vicious,  crafty,  strong.  Men  who  love  darkness  like  wolves  who  prey  at  night.* 
scrip,  wallet.  In  E.  at  this  day  hearts  of  men  more  easily  won  by  those  who  throw 
themselves  on  their  hospitality,  shoes,  sandals.''  salute,''  waste  no  time  in 
empty  ceremonies,  peace,"  as  bearers  of  heaven's  truce  to  rebels,  turn, 
"  Peace,  like  the  dove  fr.  the  ark,  finds  a  resting-place  or  returns."  remain,  cere- 
monious visits  waste  time,  such  things,  humble  or  dainty  fare,  labourer,  etc. 
"The  hire  is  worthy  of  a  laborer,  not  of  a  laggard."  go  .  .  house,  be  con- 
tent with  your  host,  and  his  table. 

TJie  call  of  the  messengers  of  the  Gospel  considered  on  its  dark  and  bright 
sides. — I.  Christ  Himself  sends  them  forth;  but — II.  He  sends  them  as  lambs 
among  wolves.  The  laborer  is  tonrthy  of  his  hire. — I.  However  imperfect  he  may 
be,  he  certainly  deserves  it.  11.  However  late  it  may  be,  he  always  receives  it. 
Lange. 

A  lamb  among  wolves. — The  veteran  Stilicho  had  conquered  Alaric  and  his 
Goths.  The  Romans  invite  the  hero  and  his  ward — a  stupid,  cowardly  boy,  the  Em- 
peror Honorius — to  gladiatorial  games  in  honor  of  the  victory.  The  empire  has 
been  Christian  for  a  hundred  years,  yet  these  infamous  and  brutalizing  shows  still 
continue.  They  are  defended  with  all  sorts  of  devH's  sophistry.  The  games  begin; 
the  tall,  strong  men  enter  the  arena;  the  tragic  cry  echoes  through  the  amphithe- 
atre. "Ave  Caesar,  morituri  te  salutamus  !"  the  swords  are  drawn,  and  in  an  in- 
stant's signal  will  be  bathed  in  blood.  At  that  very  moment  down  leaps  into  the  arena 
arude,  ignorant  monk.  "The gladiators  shall  »o< fight,"  he  exclaims.  "Areyougoing 
to  thank  God  by  shedding  innocent  blood  ? "  A  yell  of  execration  rises  from  tliese 
80,000  spectators.  "Who  is  this  wretch  that  dares  to  set  himself  up  as  knowing  bet- 
ter than  we  do  ?  Pelt  him  !  Cut  him  down  ! "  Stones  are  hurled  at  liim ;  the  gladiators 
run  him  through  with  their  swords ;  he  falls  dead,  and  his  body  is  kicked  aside,  and  the 
games  go  on,  and  the  people — Christians  and  all — shout  applause.  Aye,  they  go 
on,  and  the  people  shout,  for  the  last  time.  Their  eyes  are  opened;  their  sophistry 
is  at  an  end;  the  blood  of  a  martyr  is  on  their  souls.  Shame  stops  for  ever  the  mas- 
sacre of  gladiators;  and  because  one  poor,  ignorant  hermit  has  moral  courage, 
"one  more  habitual  crime  was  wiped  away  from  the  annals  of  the  world."    Farrur. 

8 — II.  eat  .  .  you,  and  let  your  moderation  be  known  unto  all  men.  f 
heal  .  .  sick,  so  shall  your  entertainers  be  rewarded,  and  your  authority  be 
confirmed,  say,  etc.,  do  not  omit  to  preach,  whether  men  hear  or  forbear,  not- 
withstanding, in  wrath  remember  mercy;  and  while  shaking  off  the  dust,  etc., 
announce  the  love  of  God,  and  return  blessing  for  cursing. 


Chap.  X.  12— 16. 


LVKE. 


353 


T/ie  danger  of  rejecting  (he  Gos2)el. — I.  How  awful  is  their  obduracy  !  II.  How 
heiuous  their  guilt !  HI.  How  great  their  folly  !  IV.  How  pitiable  their  condition  ! 
Simeon. 

Doing  the  work  of  CJirist. — They  were  to  do  as  Christ  had  done,  give  a  visible 
proof  of  the  beneficence  of  the  Gospel,  and  attract  men  to  its  spiritual  blessedness 
by  means  of  its  temporal  eflects.  Christians  can  do  this  work  of  the  disciples  by 
alleviating  sickness,  by  visiting,  by  care,  by  seeking  out  the  needy,  and  sending 
physicians,  by  hospitals,  by  children's  aid  societies.  The  better  care  of  the  sick  and 
unfortunate  always  follows  in  the  train  of  Christianity,  and  is  one  of  the  best  means 
of  proving  its  value  and  promoting  its  influence.  ''  Mii-acles  are  the  ringing  of  the 
great  bell  of  the  universe,  to  call  attention  to  the  doctrine."    Foster. 

TJie  Gospel  needs  attuned  ears. — Alphonse  Karr  heard  a  gardener  ask  his  master 
permission  to  sleep  for  the  future  in  the  stable;  "for,"  said  he,  "there  is  no  possi- 
bility of  sleeping  in  the  chamber  behind  the  greenhouse,  sir;  there  are  nightingales 
there  which  do  nothing  but  guggle,  and  keep  up  a  noise  all  the  night."  The  sweetest 
sounds  are  but  an  annoyance  to  those  who  have  no  musical  ear;  doubtless  the 
music  of  heaven  would  have  no  charms  to  carnal  minds,  certainly  the  joyful  sound 
of  the  Gospel  is  unappreciated  so  long  as  men's  ears  remain  uncircumcised.  Spur- 
geon. 

la,  13.  I  .  .  you,  though  you  are  not  to  say  it  to  them.  But  bee.  it  will 
be  so,  be  therefore  the  more  tenderly  earnest  with  them,  tolerable,  guilt  aggra- 
vated by  great  mercy.  Sodotn,  who  had  not  in  Lot  such  "a  preacher  of  right- 
eousness "  as  the  servant  of  Christ  who  makes  known  that  "  righteousness  wh.  is  by 
faith." 

Quilt  of  rejecting  the  evidence  of  miracles  {see  Ma.  xi.  20 — 24). — I.  The  privi- 
leges which  these  cities  enjoyed:  1.  The  places  specified ;  2.  The  signal  manner  in 
which  they  were  distinguished.  II.  Their  neglect  of  the  advantages  with  which  they 
had  been  favored:  1.  The  special  design  of  religious  privileges  is  to  bring  men  to 
repentance;  2.  It  is  no  unusual  thing  for  that  design  to  be  unanswered,  even  where 
the  privileges  are  most  abundant.  III.  The  awful  doom  with  which  their  impeni- 
tence would  be  visited:  1.  An  important  principle  laid  down;  2.  A  solemn  truth 
stated.  Anon. — The  guilt  of  a  privileged  people. — Max  Miiller  in  the  preface  to  his 
essays  tells  of  a  Hindu  who,  having  been  converted  in  Benares,  greatly  wished  to 
visit  England.  He  had  heard  that  it  was  a  land  of  Bibles,  a  laud  of  preaching,  a 
land  of  churches  and  chapels,  and  he  longed  to  see  it.  He  expected  to  find  the 
Christian  land  Christ-like.  At  length  he  arrived  there.  Max  Miiller  adds  tliat 
never  shall  he  forget  the  deep  dejection  of  the  man  when  he  discovered  the  Chris- 
tianity of  Europe  to  be  so  unlike  that  of  the  New  Testament.  In  fact,  nothing  but 
keeping  to  the  teachings  of  the  Bible  held  him  back  from  an  utter  relapse  into 
idolatry. 

Opposition  to  the  truth. — As  Whitefield  was  one  day  preaching  in  Plymouth,  a 
shipbuilder  named  Henry  Tanner,  who  was  working  at  a  distance,  heard  his  voice, 
and  resolved,  with  some  of  his  companions,  to  go  and  drive  him  from  the  place 
where  he  stood.  For  this  purpose,  they  filled  their  pockets  with  stones.  When, 
however,  he  heard  Mr.  Whitefield  earnestly  inviting  sinners  to  Christ,  he  was  filled 
with  astonishment;  his  resolution  failed  him;  and  he  went  home  with  his  mind 
deeply  impressed.  On  the  following  evening,  he  again  attended,  and  heard  Mr. 
Whitefield  on  the  sin  of  those  who  crucified  the  Redeemer.  After  he  liad  forcibly 
illustrated  their  guilt,  he  appeared  to  look  earnestly  at  Mr.  Tanner,  as  he  exclaimed 
with  great  energy,  "  Thou  art  the  man  !  "  These  words  powerfully  impressed  him, 
and,  in  the  agony  of  his  soul,  he  cried,  "God  be  merciful  to  me  a  sinner!"  The 
preacher  then  proceeded  to  proclaim  the  free  and  abundant  grace  of  the  Lord  Jesus. 
A  gleam  of  hope  entered  the  heart  of  the  penitent ;  and  he  surrendered  himself  to 
Christ.  Mr.  Tanner  afterwards  became  a  minister  of  the  Gospel,  and  labored  with 
great  success  for  many  years  at  Exeter. 


14 — 16.  Tyre  .  .  Sidon,  etc.,  Ma.  xi.  22.  you  .  .  tne,  "  Honors 
and  insults  to  ambassadors,  reflected  on  the  King  sending."     Van  Daren. 

What  the  ruined  cities  of  antiquity  preach  to  unbelieving  posterity. — Caper- 
naum, the  image  of  unbelieving  CJiristendom. — I.  The  darkness  resting  on  Caper- 
naum, n.  The  light  arising  upon  Capernaum.  III.  The  enmity  prevailing  in  Caper- 
naum. IV.  The  sentence  pronounced  against  Capernaum.  Lange. — A  Christian 
mini.'stcr  the  voice  of  Christ. — We  send  an  ambassador  to  England;  there  is  a  dif- 
ference of  opinion  between  our  Government  and  that  of  England.     The  ambassador 


"We  return  the 
dust  back  to 
you,"  i.e.,  we  re- 
nounce all  inter- 
course. A  Mus- 
sulman, salut- 
ing a  Christian 
by  mistake,  in- 
sists on  revoking 
it.  Ld.  Hennike. 

"  When  minds 
and  hearts  are 
not  in  unison  the 
words  o£  love  it- 
self are  but  the 
rattling  of  the 
chain  that  tells 
the  victim  it  Is 
bound." 


The  rejection  of 
gospel  p  r  1 V  i  - 
leges  is  Itself  the 
proof  that  they 
have  been  mer- 
cifully offered. 
Bliss. 


"If  more  warn- 
ings would  have 
saved  the  lost 
Sidonians,  it  is 
not  for  the  infidel 
to  ask.  Why  were 
they  not  given? 
Every  act  of  Je- 
hovah, towards 
saving  sinners, Is 
one  of  pure 
mercy !  The  pro- 
portion is  ruled 
by  a  holy,  just 
Sovereign,  who 
willeth  not  the 
death  of  the  sin- 
ner; but  whose 
ways  are  past 
finding  out.  It  is 
enough  for  us  to 
know  that  all 
are  inexcusable, 
Ro.  i.  ii.  Our  feel- 
ings should  be 
profound  grati- 
tude for  Gospel 
light  and  re- 
deeming grace. 
Alford. 


"Justice  consists 
in  an  exact  and 
scrupulous  re- 
gard to  the 
rights  of  others, 
with  a  deliberate 
purpose  to  pre- 
serve them  on  all 
occasions  sacred 
and  inviolate." 
C.  Buck. 


"Then  I  saw 
that  there  was  a 
way  to  hell  even 
from  the  gates  ol 
heaven,  as  well 
as  from  the  City 
of  Destruction." 
Bunyan. 


354 


LUKB. 


Chap.  X.  z^ — 30. 


A.D.  29. 

"  Thou  Shalt  love 
as  the  apple  of 
thine  eye  every- 
one that  speak.- 
eth  to  thee  the 
Word  of  God." 
Barnabas. 

"God  Is  a  most 
severe  avenger 
of  the  ministers 
of  the  Gospel." 
Q.  Eliz.  Bible. 


the  return  of 
the  Seventy 

a  "  He  accompa- 
nied them  in 
spirit,  and  wit- 
nessed Satan's 
overthrow.  N  o 
Isolated  vision— 
the  spiritual  in- 
tuition  of  the 
G  o  d  -  M  a  n ,  to 
whom  the  secrets 
of  the  spirit 
world  are  na- 
ked."  Oosterzee. 

h  Zech.  Ix.  14. 

c  Jo.  xli.  31;  Ep. 
ii.  2 ;  vi.  12;  1  Jo. 
iii.  8;  He.  ii.  U; 
Be.  xii.  7—9;  XX. 
10. 

"Lucifer  a  light- 
hearer  no  longer, 
but  a  bringer-in 
of  darkness." 
Bernard. 

Grace  without 
talent  will  save ; 
but  talent  with- 
out grace  will 
only  increase  our 
condemnation. 
Spvrgeon. 

"At Christ's  res- 
urrection all  the 
gods  of  the  hea- 
then expired." 
Hammond. 

dAc.  xxTlll.  3— 6. 


is  in  a  circle  in  society,  but  he  does  not  take  his  opinions  from  the  English  people; 
he  cares  nothing  what  they  think  on  national  bubjects ;  the  crowd  around  him  may 
be  indignant  against  this  country,  but  the  ambassador  listens  not  to  the  voice  of  the 
populace  around  hira.  He  bends  a  listening  ear  to  the  telegraphic  communication 
from  Washington,  and  whatever  words  he  hears  those  he  utters,  no  matter  how  they 
may  be  received,  no  matter  what  the  people  or  the  crown  may  think.  He  stands  an 
American  in  the  midst  of  English  society ;  he  thinks  the  thoughts  and  has  the  feel- 
ings of  the  Government  at  Washington ;  he  dares  to  say  words  however  unpleasant 
to  the  English  crown  because  the  power  that  sustains  him,  though  it  is  invisible,  he 
knows  to  be  real.  Well,  now,  so  it  is  with  a  man,  principally  the  true  minister  of 
Christ.  For  instance,  he  goes  into  a  community  where  all  are  infidel,  all  are 
heathen.  What  the  sentiment  of  the  populace  is  he  asks  not;  what  the  people  will 
think  of  him  for  uttering  his  words  he  cares  not,  but  he  bends  his  ear  and  listens  for 
words  from  the  throne,  and  when  God  says:  "  Speak  in  the  hearing  of  the  people," 
he  speaks  the  words  that  are  given  to  him  and  stands  unmoved.    M.  Sim2)son. 

The  waking  up  of  conscience. — Have  you  ever  noticed  the  great  clock  of  St. 
Paul's  ?  At  mid-day,  in  the  roar  of  business,  how  few  hear  it  but  those  who  are 
close  to  it !  But  when  the  work  of  the  day  is  over,  and  silence  reigns  in  London, 
then  it  may  be  heard  for  miles  around.  That  is  just  like  the  conscience  of  an  im- 
penitent man.  While  in  health  and  strength,  he  will  not  hear  it;  but  the  day  will 
come  when  he  must  retire  from  the  world,  and  look  death  in  the  face ;  and  then  the 
clock  of  conscience — the  solemn  clock — will  sound  in  his  ears,  and,  if  he  has  not  re- 
pented, will  bring  wretchedness  and  misery  to  his  soul.    Ryle. 

ly — 20.  returned,  aft.  brief  absence :  prob.  not  many  days,  joy,  at  their 
own  success,  and  triumph  of  Christ,  devils,  greatest  enemies  of  man.  subject, 
cast  down  under  us.  name,  they  acknowledge  the  source  of  their  power,  beheld," 
be  not  surprised,  when  I  sent  you  forth,  I  was  contemplating,  etc.  lightning, 
sudden,  swift,  bright.''  fall,"  may  ref.  to  original  apostacy:  present  victorious:  or 
future  final  overthrow,  heaven,  loss  of  pre-eminence  and  power,  serpents,'* 
dangerous,  wily  foes,  scorpions,  lesser,  but  active  and  injurious  enemies,  all  . 
.  power,  evil  combinations,  enemy,  the  devil,  rejoice  not,  with  highest  joy. 
names    .     .    heaven,  personal  salvation  the  chief  subject  for  Christian  rejoicing. 

Mission  of  the  Seventy. — I.  The  mission  of  the  Seventy  disciples  is  here  implied: 
1.  The  purpose  for  which  they  were  sent;  2.  The  manner  in  which  they  were  to  con- 
duct themselves,  n.  Their  success  is  here  declared :  1.  Exceedingly  novel ;  2.  Pre- 
eminently strange ;  3.  It  was  not  by  any  skill  or  energy  of  their  own  that  these 
demons  were  ejected.  III.  The  feeling  with  which  they  regarded  their  success  is 
here  shown:  1.  They  rejoiced  because  success  attended  them;  2.  That  beings  so 
hateful  and  dangerous  were  overcome ;  3.  In  the  happiness  they  had  been  instru- 
mental in  difi'using ;  4.  In  the  success  of  the  great  cause  with  which  they  had  been 
identified.  IV.  A  consideration  is  urged  with  a  view  of  moderating  their  joy,  and 
directing  it  into  a  higher  channel:  1.  What  is  meant  by  having  our  names  written 
in  heaven ;  2.  How  the  fact  may  be  ascertained ;  3.  Those  may  well  rejoice  who  have 
satisfactory  grounds  for  concluding  that  this  privilege  is  theirs. 

Lucifer. — There  is  no  name  we  know  so  abused  and  misapplied  as  this  truly  beau- 
tiful name.  Lucifer,  the  light-bringer,  is  the  Latin  equivalent  of  the  Greek  Phos- 
phorus, which  is  used  as  a  title  of  our  blessed  Lord  (2  Pe.  i.  19),  to  which  corresponds 
the  phrase,  "  Bright  and  Morning  Star  "  (Re.  xxii.  16).  Applied  to  Him,  the  epithet 
is  most  expressive ;  for  He  is  the  true  light  who  enlightens  ever_y  man  who  cometh 
into  the  world,  and  who  has  shed  a  flood  of  light  upon  life  and  immortality.  But 
unfortunately,  the  name  has  been  given,  almost  appropriated,  in  the  first  place,  to 
Satan,  the  "  prince  of  darkness,"  who  is  the  enemy  and  destroyer  of  light  in  the  souls 
of  men.  This  misapplication  and  degradation  of  a  noble  name  arose,  in  the  first 
instance,  from  a  mistranslation  and  misinterpretation  of  Is.  xiv.  12.  Our  translators 
have  used  the  word  Lucifer  here ;  and  expositors,  later  ones  slavishly  following  the 
earlier,  such  as  Tertullian,  have  referred  the  whole  passage,  which  is  a  highly  poetical 
and  beautiful  description  of  the  King  of  Babylon,  to  the  devil ;  and  so,  in  common 
speech,  the  Evil  One,  who  has  no  light  in  him,  has  been  named  Lucifer.  And  now, 
by  as  widespread  an  abuse  of  the  word  in  these  countries,  it  has  been  degraded  as 
the  designation  of  the  common  match,  two  or  four  boxes  of  which  may  be  purchased 
for  one  halfpenny  !  The  match  is  more  a  lucifer,  and  bears  the  name  more  right  - 
eously  than  the  ruler  of  the  kingdom  of  darkness — yet  how  tiny  a  light-bringer  it  is  ! 
What  a  come-down  one  feels  to  be  in  such  an  application  of  the  word  !  Moody. 
Divine  protecti07i. — Mr.  Gobat,  the  late  Bishop  of  Jerusalem,  when  engaged  as  a 


Chap.  X.  ai— 33. 


LUKE. 


355 


missioaary  in  Abyssinia,  retired  on  one  occasion,  in  a  season  of  deep  spiritual  de- 
pression and  gloom,  into  a  cavern,  and  here  poured  out  his  heart  in  earnest  supplica- 
tion, beseeching  that  God  would  not  desert  him,  but  encourage  him  in  his  trials.  He 
remained  in  the  cavern  for  some  time.  When  he  rose  from  his  knees,  his  eyes  had 
become  accustomed  to  the  darkness,  and  he  saw  that  he  had  been  there  with  a  hyena 
and  her  cubs,  which  yet  had,  marvellously,  not  been  permitted  to  attack  him.  At 
the  very  time  when  he  deemed  himself  forgotten,  he  received  this  striking  manifest- 
ation that  the  God  of  providence  was  nigh  to  shield  and  protect  him.  Memoiis  of 
Bishop  Gobat. 

ZX — 34.  Spirit,  B.  v.,  "in  the  Holy  Spirit.""  all  things/  in  plan,  pur- 
pose, execution,  knoweth."  but  .  .  Father,  who  alone  knows  Him  per- 
fectly, reveal,  Christ  reveals  moral  nature  of  God  to  human  intelligence  and  con- 
science, blessed,  such  knowledge  the  beginning  of  eternal  felicity,  many  .  . 
desired,*^  the  Messiah  was  the  object  of  their  hopes. 

Christ  rejoicing  in  spirit. — I.  Proof  of  the  joy  tasted  by  our  Lord  on  earth.  II. 
An  image  of  the  joy  He  has  now  in  heaven.  III.  A  foretaste  of  the  happiness  He 
will  hereafter  enjoy.     Van  Doren. 

Tlie  desire  of  all  nations. — Socrates  uttered  the  longing  of  all  thoughtful 
heathen.  "  We  must  wait,"  said  he,  "till  One  shall  come  and  teach  us  our  duty 
to  God."  The  Cumgean  Sibyl  taught  that  a  Great  Ruler  should  be  born,  of  heavenly 
extraction,  whose  reign  would  be  universal.  "  To  give  a  universal  peace,  and  exer- 
cise His  Father's  virtues.  To  abolish  all  violence,  and  restore  original  simplicity. 
To  kill  the  serpent  and  purge  all  vegetables  of  poison.  The  blessings  would  extend 
to  the  brute  creation."  Thus  unconsciously  did  the  heathen  world  prophesy  of,  and 
long  for,  the  Redeemer.  Augustine  desired  to  see  Christ  in  the  flesh,  Solomon  in 
his  glory,  and  Paul  in  the  pulpit.     Van  Doren. 

25 — 29.  lawyer,'  versed  in  letter  of  law.  do,-^  what  great  thing,  etc.,  hoping 
to  merit  heaven,  written  .  .  law,  suited  to,  and  testing  the  lawyer,  how, 
etc.,  a  common  Rabbinical  formula  for  eliciting  a  text  of  Scripture,  love  .  . 
God.^  neighbour.*  right,  he  knew  the  worrfe,  but  not  their  sense,  willing,* 
anxious,  who  .  .  neighbour  (Mk.  xii.  33),  he  covers  his  defeat  by  starting 
another  question. 

Love  to  our  neighbor. — Assumes  diverse  forms:  I.  In  a  family  it  is  tenderness 
and  care.  H.  In  a  neighborhood,  courtesy.  III.  In  friendship,  sympathy.  IV.  In 
business,  integrity.  V.  In  distress,  mercy.  VI.  To  our  country,  patriotism.  VII. 
To  the  world,  benevolence.     VHI.  To  the  Church,  brotherly  kindness.     Van  Doren. 

30 — 32.  man,  a  Jew.  went  down,  Jerus.,  2,400  ft.  above  Mediterranean, 
and  1,500  above  Jericho.  Jericho,  "  City  of  Palms,"-/  ab.  19  m.  E.  of  Jerus.,  ur. 
the  Jordan;  9  m.  N.  of  Dead  Sea.  thieves,  highway  robbers,  banditti.  "40,000 
workmen  were  dismissed  from  work  on  the  temple  of  Herod  at  this  time." 
chance,*  coincidence,  priest,  it  is  said  that  12,000  lived  at  Jericho  in  time  of 
Christ;  a  countryman  of  the  wounded  man,  a  teacher  of  religion.'  passed  by 
right  over  against  him."'  I^evite,"  whose  duties  brought  him  in  contact  with  the 
offices  of  religion,     came,  prompted  by  curiosity,  not  humanity. 

Tlie  good  Samaritan,  or  genuine  philanthropy. — Genuine  philanthropy — I.  Is 
sure  to  meet  with  suitable  objects  for  its  sympathy  and  succor.  H.  Is  restricted  in 
its  action  by  no  adventitious  circumstances,  as — 1.  Ecclesiasticism ;  2.  Nationality. 
III.  Has  respect  to  the  material,  as  well  as  to  the  spiritual,  interests  of  mankind.  IV. 
Is  most  manifestly  unselfish.  V.  Is  ever  personally  practical  in  its  character.  VI. 
Its  exercise  is  the  duty  of  all.     Hornilist. 

Shunning  the  sight  of  misery. — In  the  parable  of  the  compassionate  Samaritan 
the  disposition  to  shun  the  sight  of  misery,  which  one  is  resolved  not  to  redress,  is 
finely  touched  in  the  conduct  of  the  priest  and  the  Levite,  who,  when  they  espied  a 
person  naked,  wounded,  and  almost  expiring  on  the  road,  are  said  to  have  "passed 
by  on  the  other  side."  Indeed,  in  the  account  given  of  the  Levite  in  our  version, 
there  is  something  which,  to  me,  has  a  contradictory  appearance.  He  "  came  and 
looked  on  him,  and  passed  by  on  the  other  side."  There  is  not  a  vestige  of  this  in- 
consistency in  the  original,  which  says  simply,  "travelling  that  way,  and  seeing  one 
in  this  wretched  plight,  he  kept  on  the  other  side  of  the  road,  and  passed  on."  In 
such  case  a  man  who  is  not  quito  ol)durate,  would  avoid  the  cutting  reflection  that 
he  knows  anything  of  the  matter.    And  though  he  must  be  conscious  that  he  knew 


A.D.   29. 


a  Alford ;  Ma.  xi. 
25—27;  xiii.  11; 
xvi.  16,  17 ;  -2  Co. 
iv.  3,  4;  1  Co.  i. 
21—26. 

6  Ma.  xxvlli.  18; 
Jo.  ill.  35;  V.  26, 
27;  xvii.  1,  2; 
i.  18;  vl.  44—46; 
Phi.  ii.  9;  Ep.  1. 
21,  22 ;  He.  ii.  8  ; 
1  Co.  XV.  24—27. 

e  1  Ti.  ili.  16. 

d  Jo.  vlil.  56;  1  Po. 
1.  10;  Hag.il.  7. 


a  lawyer  in- 
structed 

e  Ma.  xlx.  16 — 
22;  xxii.  35— 40. 

/Ac.  xvl.  30. 

gBe.vi.  5;  x.  12; 
XXX.  6. 

h  he.  xlx.  18;  Ro. 
xiii.  9;  Q-a.  v.  13, 
14;  Ja.  ii.  8. 

i  Lu.  xvi.  15 ;  Ko. 
X.  3. 

parable  of 
the  good  Sa- 
maritan 

j  Be.  xxxiv.  3. 

k  Chance,  to  the 
sacrpd  writers,  as 
to  the  most 
thoughtful  of  the 
Greeks,  is  "  the 
(laughter  of  Fore- 
thought; "  it  js 
"  God's  unseen 
Providence,  by 
men  nicknamed 
Chance."  Puller. 
"Many  good  op- 
portunities work 
under  things 
which  seem  for- 
tuitous." Benye.l. 

"The  road  was 
infested  with 
robbers. 'Vos.yini. 
XV.  7.  Travellers 
still  pay  armed 
guards  to  protect 
them. 

I  Ex.  xxUi.  5. 

TO  1  Jo.  lii.  17. 

n  Nu.  viU.  5—22. 


356 


Chap. 


33—40. 


"We  do  not  want 
prec'pts  so  much 
as  examples." 
Pliny. 

a  Lu.  ix.  E3. 

When  he  came 
opposite  the 
wounded  man, 
instead  of  acting 
as  the  priest  and 
the  Levite  had 
done,  especially 
as  the  Jews  wd. 
expect  a  Samari- 
tan to  act,  he 
acted  simply  as 
a  man.  Bliss. 

b  Is.  i.  6.  A  well- 
known  method  of 
cure  in  the  East; 
recommended  by 
Greek  and  Latin 
physicians. 

c  Ma.  XX.  2. 

It  makes  no  dif- 
ference to  Him 
that  the  fallen 
man  is  of  an 
alien  race.  He  is 
a  man,  and  that 
Is  enough ;  and 
he  is  down,  and 
must  be  raised; 
he  is  in  need,  and 
must  be  helped. 
Burton. 

John  Bach  Mc- 
Master  says  in 
the  Atlantic  Month- 
ly that,  in  the 
begin n i  n g  of 
this  century, 
"in  all  our  land 
there  was  not  a 
reformatory,  nor 
an  asylum  for 
the  blind,  for  the 
deaf  and  dumb, 
or  for  lunatics." 
And  yot  there  are 
people  who  be- 
lieve that  the 
world  has  been 
growing  worse 
and  worse  the 
last  hundred 
years  1 

"The  claims  of 
eternal  Justice 
bind  man  in 
equal  and  im- 
partial benevo- 
lence over  the 
face  of  the  whole 
earth,  and  ren- 
der the  wander- 
ing Arab,  who  is 
in  need  of  aid  or 
Instruction  from 
any  one,  as  truly 
my  brother  as 
the  one  my 
mother  gave 
me."  Feltham. 

Martlia  and 
Mary 

d  Ma.  xxl.  17; 
xxvi.  6;  Mk.  xl. 
1, 11 ;  xiv.  3;  Lu. 


a  little,  and  might  have  known  more  if  he  would,  he  is  glad  to  gloss  over  his  inhu- 
manity, even  to  himself,  with  some  pretext  of  hurry  or  thoughtlessness,  or  anj1:hing 
that  may  conceal  the  naked  truth.     Campbell. 

33,  34.  Samaritan,"  of  a  nation  treated  with  contempt  by  Jews,  saw,  and 
did  not  hurry  off  for  his  own  safety,  compassion,  practical  pity,  bound,  see 
Gi-.,  a  surgical  term,  oil  .  .  wine,  the  former  to  soothe ;  the  latter  to  cleanse 
the  wound>  inn,  khan,  or  caravansery.  care,  moved  by  humanity;  having  no 
reward  but  conscience. 

True  love's  glory. — I.  It  asks  no  questions.  II.  Does  not  hesitate.  III.  Fears 
no  harm.  IV.  Does  not  delay.  V.  Makes  willing  sacrifices.  VI.  Leaves  nothing 
unfinished. 

Personal  ministrations. — Many  in  our  day  consider  it  a  sufficient  evidence  of 
their  Christian  charity,  if  they  pay  others  to  fulfil  the  works  of  mercy.  And,  indeed, 
the  good  Samaritan  paid  the  host  of  the  inn  for  the  care  of  the  wounded  man.  But 
before  all,  he  wrought  with  his  own  hands,  and  spared  not  the  pains  of  dressing  the 
wounds  of  the  sufferer,  walking  by  his  side  after  placing  him  on  the  mule.  When, 
from  a  pure  motive  and  with  prompt  resolution,  we  incur  privation,  sacrifice  pleas- 
ure, and  undertake  a  painful  personal  labor  for  the  benefit  of  a  suflering  neighbor, 
a  special  blessing  rests  upon  us."     Thiersch. 

35 — 37.  morrow,  when  duty  urged  his  departure,  two  pence,  two  days' 
wages.<^  host,  innkeeper,  repay,  the  host  had  confidence,  three,  the  profes- 
sionally religious  Jews,  and  the  trading  Samaritan,  neighbour,  in  the  true  sense 
of  the  word,  near-dioeller.  said,  he  could  say  no  less,  go  .  .  do,  the  prac- 
tical lesson  of  the  par.  for  every  reader. 

The  good  Samaritan. — I.  The  occasion  which  called  forth  this  parable:  1.  The 
lawyer's  inquiry ;  2.  The  source  to  which  he  was  directed  for  information ;  3.  The 
intimate  acquaintance  with  the  Scriptures  which  he  evinced ;  4.  Tlie  approbation 
which  our  Saviour  expressed;  5.  The  self-righteous  spirit  which  this  lawyer  dis- 
played. II.  The  leading  incidents  it  embraces:  1.  An  unfortunate  traveller ;  2.  The 
unfeeling  conduct  of  those  by  whom  he  was  first  discovered;  3.  The  true  friend  he 
found  in  one  from  whom  sympathy  and  succor  were  hardly  to  be  expected.  III. 
The  lessons  it  was  intended  to  inculcate  and  enforce:  1.  Extensive  knowledge  and 
orthodox  sentiments  are  unavailing  unless  they  lead  to  practical  results;  2.  The  relief 
of  those  who  are  in  distress,  while  it  is  a  dictate  of  our  common  humanity,  is  espe- 
cially enjoined  and  recommended  by  tlie  religion  of  Christ;  3.  We  should  regard  all 
as  neighbors,  howe\er  separated  by  various  adventitious  circumstances,  to  whom 
we  have  an  opportunity  of  doing  good;  4.  In  seeking  to  benefit  our  fellow-creatures, 
we  should  be  prepared  to  make  personal  sacrifices.     Anon. 

True  benevolence  of  Christianity.— "Fiiga.n  philosophy,"  says  Robert  Hall, 
"  soared  in  sublime  speculation,  wasted  its  strength  in  endless  subtleties  and  de- 
bates; but  among  the  rewards  to  which  it  aspired,  it  never  thought  of  '  the  blessed- 
ness of  him  that  considereth  the  poor.'  You  might  have  traversed  the  Roman  em- 
pire, in  the  zenith  of  its  power,  from  the  Euphrates  to  the  Atlantic,  without  meeting 
with  a  single  charitable  asylum  for  the  sick.  Monuments  of  pride,  of  ambition,  of 
vindictive  wrath,  were  to  be  found  in  abundance;  but  not  one  legible  record  of  com- 
miseration for  the  poor."  The  primitive  Christians,  it  is  evident,  taught  this  lesson 
of  philanthropy  to  the  world.  Hospitals  were  referred  to  as  in  existence  at  the 
Council  of  Nice,  a.d.  325.  T.  Manlon.  — Habitual  compassion. — Kosciusko  once 
wished  to  send  some  bottles  of  wine  to  a  clergyman  of  Solothum;  and  as  he  hesita- 
ted to  send  them  by  his  servant,  lest  he  should  smuggle  a  part,  he  gave  the  com- 
mission to  a  young  man  of  the  name  of  Zeltner,  and  desired  him  to  take  the  horse 
which  he  himself  usually  rode.  On  his  return,  young  Zeltner  said  that  he  would 
never  ride  his  horse  again,  unless  he  gave  his  purse  at  the  same  time.  Kosciusko 
asking  what  he  meant,  he  answered,  "As  soon  as  a  poor  man  on  the  road  takes  off 
his  hat  and  asks  for  charity,  the  horse  immediately  stands  still,  and  will  not  stir  till 
something  is  given  to  the  petitioner;  and,  as  I  had  no  money  about  me,  I  was 
obliged  to  make  believe  to  give  something  to  satisfy  the  horse." 

38—40.  village,  Bethany.'*  Martha,  prob.  the  elder,  and  perh.  a  widow ; 
type  of  active,  zealous  Christian,  received,  see  Gk.,  involves  idea  of  entertain- 
ing. Mary,  type  of  docile,  meditative,  humble  Christian,  sat  .  .  feet,  aft. 
manner  of  scholar;  implies  submission  and  obedience,  word.  He  as  willing  to 
teach  as  she  to  learn,     cumbered,  see  Gk.,  distracted  by  thought-scattering 


Chap.  X.  4z,  48. 


357 


anxieties,  dost  .  .  care,  went  witla  lier  troubles  to  right  source,  but  in  wrong 
temper,  alone,  with  her  too  much  cm-e,  she  chides  His  lack  of  care,  bid  .  . 
tne,  so  "bid,"  Mary  would  have  joyfully  helped;  each  loved  and  served  Jesus  in  her 
own  way. 

Jesus,  the  best  faonily  friend. — I.  He  enhances  the  pleasures ;  II.  Lightens  the 
cares ;  III.  Hallows  the  duties ;  IV.  Strengthens  the  union ;  V.  And  promotes  the 
highest  ends  of  domestic  life. 

"  The  sisters  of  Bethany. — Commend  us  to  our  good  brethren  of  the  clergy  for  an- 
ecdotes of  pith  and  delicacy.  At  the  house  of  the  late  Dr.  Archer,  in  London,  there 
was  a  gathering  of  friends,  and  among  them 'Dr.  Harris,  author  of  "Mammon,"  and 
Dr.  Philip,  of  Maberly  Chapel,  author  of  "The  Marthas,"  "The  Marys,"  etc.  In  the 
course  of  conversation  the  question  was  mooted,  which  was  the  most  amiable  of  the 
two  sisters  of  Bethany,  Mary  or  Martha?  Dr.  Archer  replied:  "I  prefer  Martha  for 
the  unselfishness  of  her  character,  in  being  more  ready  to  provide  for  the  comfort  of 
her  .  Lord  than  gratify  herself."  "Pray,"  rejoined  Dr.  Harris,  addressing  Dr. 
Philip,  "  what  is  your  view  ?  Which  of  the  two  do  you  think  would  have  made  the 
best  wife?"  "Well,  really,"  replied  the  good  man,  "I'm  at  a  loss;  though  I  dare 
say,  were  I  making  the  choice  myself,  I  should  prefer  Mary."  Dr.  Archer,  turning 
to  Dr.  Harris,  said,  smartly,  "  Pray,  Dr.  Harris,  which  of  the  two  should  you  prefer  ?" 
The  author  of  "Mammon"  was  only  for  a  moment  disconcerted,  and  replied,  in  a 
style  that  set  the  table  in  a  roar,  "Oh,  I  think  I  should  choose  Martha  before  din- 
ner, and  Mary  after  it."    Harper's  Mag. 

Jesus  at  Bethany. 

MARTHA.     She  sitteth  idly  at  the  Master's  feet. 

And  troubles  not  herself  with  household  cares. 

'Tls  the  old  story.    When  a  guest  arrives 

She  gives  up  all  to  he  with  him  :  while  I 

Must  be  the  drudge,  make  ready  the  guest-chamber. 

Prepare  the  food,  set  everything  in  order. 

And  see  that  naught  is  wanting  in  the  house. 

She  shows  her  love  bywords  and  I  by  works. 

Maky.    O  Master  !  when  thou  comest,  it  is  always 
A  Sabbath  in  the  house.    I  cannot  work ; 
I  must  sit  at  thy  feet :  must  see  thee,  hear  thee  ! 
I  have  a  feeble,  wayward,  doubting  heart, 
Incapable  of  endurance  or  great  thoughts. 
Striving  for  something  that  it  cannot  reach. 
Baffled  and  disappointed,  wounded,  hungry. 
And  only  when  I  hear  thee  am  I  happy. 
And  only  when  I  see  thee  am  at  peace  I 

H.  W.  Longfellow. 

41,  43.  answered,  she  expecting  Christ  would  take  sides  with  her. 
Martha,  calls  her  by  name;  the  reproof  lay  in  the  tone,  careful,  see  Gk.,  cut- 
ting nature  of  painful  cares,  troubled,  see  Gk.,  fretting  anxiety,  many- 
things,  manifold  cares  of  household.  The  temper  rather  than  the  conduct  cen- 
sured by  Christ,  one,""  in  opp.  to  many.  (Perh.  as  applied  to  Martha's  care,  our 
Lord  meant  "one  dish"  will  suffice),  chosen,  out  of  many  cares  and  attractions. 
good  part,  portion. 

One  thing  is  needful. — I.  In  order  rightly  to  use  the  time  of  life;  II.  Rightly  to 
taste  the  joys  of  life ;  III.  Lightly  to  bear  the  burdens  of  life.  IV.  Rightly  to  expect 
the  end  of  life.  Tlie  good  part. — I.  Cannot;  II.  Must  not;  HI.  Shall  not,  betaken 
away.  Jesus  the  defender  of  His  friends  when  they  are  misunderstood.  Lange. 
Tlie  good  part,  i.e.,  personal  religion.  I.  Its  necessity:  needful  to  all — children, 
youth,  manhood,  age,  rich,  poor.  II.  Its  excellence:  "  the  good  part;"  none  knew 
better  than  Jesus  how  good;  He  had  tasted  Himself  of  the  love  of  God;  it  is  good, 
and  it  makes  good.  HI.  Its  reception:  a  matter  of  choice,  preference, — "hath 
chosen;"  hence  thought,  selection,  approval.  IV.  Its  security :  "not  taken  away;" 
other  good  things  will  be  lost  presently ;  not  this.  Learn : — Seek  at  once  the  one 
thing  needful,  the  good  part  that  Jesus  commends.     Hive. 

Martha  and  Mary. — Martha  was  practical.  She  was  entirely  domestic.  She 
took  a  worldly  view  of  this  adorable  personage,  and  felt  as  though  the  best  thing 
she  could  do  was  to  minister  to  His  comfort.  As  she  was  thus,  with  anxious  house- 
hold cares,  ministering,  Mary  was  sitting  still,  at  the  feet  of  Jesus.  Martha,  seeing 
her  sitting  there,  had  not  tha  least  idea  that  anything  was  going  on.  Mary's  feet 
were  still,  her  hands  were  quieU  She  neither  sewed  nor  knit.  She  wove  no  flowers 
into  wreaths  or  bouquets.  She  said  nothing.  She  was  not  doing  anything.  There 
are  a  great  many  persons  who  do  not  suppose  that  there  is  anything  going  on  unless 


A.D.  29. 

xix.  29;  xsiv.  50; 
Jo.  xl.  1, 18 ;  xii. 
1. 

"Martha  desires 
to  bestow  much, 
Mary  to  receive 
much. ' '    Van  Dor- 


We  are  called  to 
serve  God,  act- 
ively if  possible, 
passively  at  any 
rate,  but  in  any 
case  to  serve 
Him.  The  law 
for  our  spiritual 
life  is,  "Diligent 
in  business,  fer- 
vent in  spirit, 
serving  the 
Lord."  Martha 
served ;  Mary  sat 
at  His  feet;  and 
the  Lord,  by 
what  He  said, 
did  not  put  any 
mark  of  disap- 
proval on  Mar- 
tha's serving. 


Five  Marys: — 1. 
Mother  of  Jesus ; 
2.  Magdalene ;  3. 
Wife  ofCleopas; 
4.  Sister  of  Laza- 
rus ;  5.  The  moth- 
er of  Mark. 

"While  busy  ab. 
Him,  we  cannot 
vst  in  Him."  Van 
Voren, 


a  Ma.  xvl.  26;  vl. 
33. 

Those  who  are  al- 
ways looking  af- 
ter faults  in  oth- 
ers, have  neither 
time  nor  oppor- 
tunity to  see  th'lr 
own. 

It  is  better  to  find 
out  one  of  our 
own  faults  than 
ten  of  our  neigh- 
bors'. 

Before  you  scold, 
be  sure  that  you 
are  right  your- 
self. He  that  at- 
tempts to  cleanse 
a  blot  with  blot- 
ted  fingers, 
makes  a  greater 
blur. 

Eeceiving.givi'g, 
praying,  working 
— these  are  the 
alternate  chords 
on  which  the  mu- 
sic of  our  lives 
should  be  str'ck. 
Heavenward, 
earthward,  sh'ld 


358 


LUKE. 


Chap.  xl.  1—4. 


be  the  alternate 
look  8— heaven- 
wai'd  In  our  wait- 
ing upon  God, 
and  earthward 
in  our  service  for 
man.  Burton. 

They  were  to 
each  other  as  the 
two  Epistles ;  one 
of  James,  the 
teacher  of  fldell- 
ty,  labor,  obedi- 
ence ;  and  one  of 
John,  breathing 
light,  gladness, 
and  love. 


the  disciples 
are  taught 
how  to  pray 

the  I/ord»s 
Prayer 

Ma.  V.  9—13. 

oLu.  vi.  12;  Ma. 

xiv.  23. 

6  Eo.  vili.  26; 
Ecc.  V.  2. 

c  Jo.  vl.  4&— 51. 

d  ITi.  vi.  8;  Ge. 
xxvtii.  20. 

e2S.  six.  23. 

/  Ja.  1.  13;  Ge. 
xxi.  1;  2Pe.  11.9. 
Job  xxlli.  10;  1 
Co.  X.  13. 

"The  prayer  re- 
corded by  Luke 
was  delivered 
by  our  Lord  at 
a  time  and 
under  circum- 
stances diftering 
from  those  to 
which  Matthew 
refers.  The  one 
was  spoken  in 
Galilee,  the  other 
In  Judea.  The 
one  unasked  for, 
the  other  at  the 
request  of  a  dis- 
ciple. The  one  as 
He  was  preach- 
ing, the  other 
after  He  had 
been  praying." 
Van  Daren. 


there  is  some  buzz  and  bustle,  unless  there  is  some  outward  show  and  develop- 
ment. They  have  no  idea  of  the  lake  that  is  hid  far  up  in  the  mountain  recesses,  on 
which  the  day  shines  and  the  night  sends  down  its  starry  beauty,  and  which  does  noth- 
ing except  reflect  the  heavens.  Ask  the  mill-brook  that  comes  tearing  down  the  gorge, 
and  wipes  the  sweat  off  at  every  mill-wheel,  what  it  is  doing,  and  what  it  is,  and  it 
says,  "I  am  working,  working,  working;  I  am  an  enterprising  brook;  but  that  lazy 
old  lake  up  there  in  the  mountain-top  never  did  anything  in  the  world  for  its  liv- 
ing." And  yet  that  lake  in  the  midst  of  the  mountain  has  some  beauty  and  some 
merits  to  the  poet.  Now,  Martha,  in  her  soul,  loved  her  sister,  but  she  did  not 
know  much  of  the  higher  experience* of  the  soul  to  which  her  sister  had  attained ; 
and,  instead  of  saying,  "  Mary,  why  don't  you  come  and  help  me  ?  "  she  said,  "  Mas- 
ter, see,  she  doesn't  help  me;  tell  her  to  come  and  help  me."  Christ's  reply  is 
significant.    Beecher, 


CHAPTER    TEE  ELEVENTH. 


1 — 4.  praying,"  another  instance  of  Lu.'s  noticing  the  devotions  of  Christ. 
teach  .  .  pray,  in  no  duty  do  we  need  more  careful  instruction,  or  Divine  aid.* 
father,  a  Father,  heavenly,  our.  will  .  .  heaven,  constantly,  perfectly, 
cheerfully,  immediately,  give  .  .  bread,  give,  lesson  of  dependence:  bread," 
of  contentment  I**  our,  of  industry:  to-day,  against  care:  rf«%,  of  trust:  us,  of  love, 
sins,  of  wh.  the  guile  is  measured  by  the  character  of  God:  by  the  punishment  pro- 
vided:  by  the  atonement  needed,  for  .  .  also,*  ete.,  as  a  token  of  humility, 
love,  sincerity,  temptation,-^  see  Gk.,  trial,  test,  evil,  esp.  olsin,  the  greatest, 
and  cause  of  other  evils. 

Prayer. — Prayer  should  be :  I.  Founded  on  knowledge ;  n.  Prompted  by  desire; 
in.  Bounded  by  promise. 

The  influence  of  the  Lord's  Prayer. — An  Eastern  traveller  says:  *'I  remember, 
on  one  occasion,  travelling  in  Arabia  with  a  companion  who  possessed  some  knowl- 
edge of  medicine.  Wc  arrived  at  a  spot  near  which  we  were  about  to  pitch  our  tent: 
when  a  crowd  of  Arabs  surrounded  us,  cursing  and  swearing  at  the  rebellers  against 
God.  My  friend,  who  spoke  a  little  Arabic,  turning  to  an  elderly  person  whose  garb 
bespoke  him  a  priest,  said,  '  Who  taught  you  that  we  were  disbelievers  ?  Hear  my 
daily  prayer,  and  judge  for  yourselves.'  He  then  repeated  the  Lord's  prayer.  All 
stood  amazed  and  silent,  till  the  priest  exclaimed,  'May  God  curse  me  if  ever  I  curse 
again  those  who  hold  such  a  belief !  Nay,  more,  that  prayer  shall  be  my  prayer  till 
my  hour  be  come.  I  pray  thee,  0  Nazarene  !  to  repeat  that  prayer,  that  it  may  be 
remembered  and  written  among  us  in  letters  of  gold.'  "  The  sj)irit  of  the  Lord's 
Prayer. — The  spirit  of  the  Lord's  Prayer  is  beautiful.  The  form  of  petition  breathes 
a  filial  spirit, — "Father;"  a  catholic  spirit, — "Our  Father;"  a  reverential  spirit, — 
"  Hallowed  be  Thy  Name ;"  a  missionary  spirit, — "Thy  kingdom  come;"  an  obedi- 
ent spirit,— "  Thy  will  be  done  on  earth ;"  a  dependent  spirit, — "  Give  us  this  day 
our  daily  bread;"  a  forgiving  spirit, — "And  forgive  us  our  trespasses  as  we  forgive 
them  that  trespass  against  us;"  a  cautious  spirit, — "  Lead  us  not  into  temptation, 
but  deliver  us  from  evil;"  a  confidential  and  adoring  spirit, — "For  thine  is  the  king- 
dom, and  the  power  and  the  glory,  for  ever  and  ever.  Amen."  The  fulness  of  the 
Lord's  Prayer. — I  used  to  think  the  Lord's  Prayer  was  a  short  praj'er;  but  as  I  live 
longer,  and  see  more  of  life,  I  begin  to  believe  there  is  no  such  thing  as  getting 
through  it.  If  a  man,  in  praying  that  prayer,  were  to  be  stopped  by  every  word 
until  lie  had  thoroughly  prayed  it,  it  would  take  him  a  lifetime.  "Our  Father," — 
there  would  be  a  wall  a  hundred  feet  high  in  just  those  two  words  to  most  men.  If 
they  might  say,  "Our  Tyrant,"  or  "Our  Monarch,"  or  even  "Our  Creator,"  they 
could  get  along  with  it;  but  "Our  Father," — why,  a  man  is  almost  a  saint  who  can 
pray  that.  You  read,  "Thy  will  be  done;"  and  you  say  to  yourself,  "Oh!  I  can 
pray  that;"  and  all  the  time  your  mind  goes  round  and  round  in  immense  circuits  and 
far-ofl' distances :  but  God  is  continually  bringing  the  circuits  nearer  to  you,  till  He 
says,  "How  is  it  about  your  temper  and  your  i)ride  ? — how  is  it  about  your  business 
and  your  daily  life  ? "  This  is  a  revolutionary  petition.  It  would  make  many  a  man's 
shop  and  store  tumble  to  the  ground  to  utter  it.  Who  can  stand  at  the  end  of  the 
avenue  along  which  all  his  pleasant  thoughts  and  wishes  are  blossoming  like  flowers, 
and  send  these  terrible  word>s,  "Thy  will  be  done,"  crashing  down  through  it?  I 
think  it  is  the  most  fearful  prayer  to  pray  in  the  world.     Beecher. 


Chap.  xi.  5—13. 


LUKE. 


359 


5 — 7.  said,  still  further  to  teach  some  essential  of  prayer,  midnight,  on 
ace.  of  heat,  a  time  oft.  preferred  in  E.  for  travelling,  loaves,"  bread  in  E.  like 
small  cakes;  size  of  plate  J  in.  thick;  weight  ab.  6  oz.  trouble,  untimely  hour, 
disturb  family. 

The  prayer  of  faith. — What  are  the  attributes  of  that  prayer  to  which  this 
glorious  promise  is  made? — 1.  Earnest  desire;  2.  Submission;  3.  Dependence;  4. 
An  earnest  and  diligent  use  of  means ;  5.  Deep  humility ;  6.  Faith;  7.  Perseverance; 
8.  An  absorbing  regard  for  the  glory  of  God.    Br.  Griffin. 

With  the  golden  pen. — Drexelius  tells  us  of  a  vision  that  a  religious  man  had  at 
his  prayers  in  the  congregation.  He  saw  a  several  angel  at  the  elbow  of  every  one 
present,  ready  to  write  down  his  petitions.  Those  who  prayed  heartily  their  angels 
wrote  down  their  suits  in  gold ;  those  who  prayed  but  coldly  and  carelessly,  their 
angels  wrote,  too,  but  it  was  with  water;  those  that  prayed  customarily,  only  from 
the  teeth  outward,  had  their  angels  by  them,  who  seemed  to  write,  but  it  was  with 
a  dry  pen,  no  ink  in  it;  such  as  slept  had  their  angels  by  them,  but  they  laid  their 
pens  by;  such  as  had  worldly  thoughts,  their  angels  wrote  them  in  dust;  and  such 
as  had  envious  and  malicious  spirits,  their  angels  wrote  with  gall.  If  this  be  so,  I 
fear  few  angels  have  wrote  this  day  in  golden  letters ;  but  the  pens  of  the  others 
have  gone  very  fast.  Have  a  care  how  thou  prayest  if  thou  wouldest  have  them 
written  with  the  golden  pen.    N.  Rogers. 

8 — 10.  friend,  on  score  of  friendship  men  will  often  make  sacrifices,  impor- 
tunity,* this,  the  point  of  the  parable.  /See  GA;.,  "shamelessness."  many  .  . 
needeth,  friendship  asked  for  three,  importunity  wins  many,  ask,  with  a  beg- 
gar's humility,  seek,  with  servant's  carefulness,  knock,  with  friend's  confi- 
dence, everyone,"  friend  or  otherwise — importunity  gains  what  friendship  might 
deny. 

Importunity  in  prayer. — I.  A  case  supposed.  H.  An  exhortation  addressed. 
We  have  here — 1.  The  true  nature  of  prayer;  2.  The  proper  spirit  of  prayer;  3.  Its 
certain  success.  III.  A  touching  argument  employed.  Asking,  seeking,  knocking. — 
Notice — I.  What  Christ  here  enjoins:  He  eiyoins  His  disciples  to  ask,  to  seek,  and 
to  knock.  These  terms  are  doubtless  intended  to  convey  very  different,  though 
connected  thoughts.  The  last  injunction  implies:  1.  A  well-founded  right;  2.  Fre- 
quency of  application;  3.  Great  ardor  of  desire.  H.  The  Saviour's  promise — "It 
shall  be, "  etc.    Parsons. 

Seeking  and  finding. — A  young  lady  was  seated  in  a  cottage  in  the  Northwest 
of  Spain,  trying,  in  very  imperfect  and  recently-acquired  Spanish,  to  make  plain  the 
way  ol  salvation  to  a  group  of  poor  villagers  who  had  assembled  to  hear  her.  She 
had  just  said:  "  Jesus  is  able  to  save  you  to-day;  is  there  any  one  here  really  want- 
ing salvation?"  Immediately  a  man  cried  out:  "Oh,  I  do  want  to  be  saved!  I 
would  rather  have  the  salvation  of  my  soul  than  all  the  good  things  in  this  world." 
Unable  to  express  herself  as  she  would,  she  said:  "Only  Jesus  can  save.  Seek 
Jesus."  In  his  ignorance  and  superstition,  the  poor  peasant  took  her  words  literally, 
and  started  off  after  the  meeting  to  seek  Jesus,  climbing  the  mountains,  hunting  the 
pine  forests  and  seashore.  He  did  this  for  three  days  and  nights.  At  length,  weary 
and  disheartened,  he  threw  himself  on  the  ground,  and  groaned  out  his  agony  of 
soul  to  the  God  of  heaven.  He  heard  this  poor  man's  cry,  and  filled  his  soul  with 
joy.  He  had  sought  the  bodily  presence  of  Christ — a  mistake  very  natural  to  a  man 
always  seeing  images  of  the  saints,  while  the  living  Saviour  lifted  the  veil  from  his 
understanding,  and  revealed  Himself,  more  present  and  real  than  any  earthly  object. 
Rogers. 

XI — 13.  son,  more  than  a  friend,  but  not  the  less  importunate,  ask,  R.  V., 
"ask  a  loaf;"  though  a  son,  he  must  ask.  stone,  wh.  bread  in  size,  color,  etc., 
may  resemble,  serpent,  which  is  like  some  kinds  of  fish,  scorpion, 
wh.,  when  rolled  up,  resembles  an  egg.  evil,  ignorant,  selfish,  good,  what  you 
think  is  good,  and  in  your  power  to  give,  children,  bee.  of  their  relationship. 
how  .  .  more,  none  can  tell  how  much.  Father,  wise  and  good,  give, 
the  best  of  all  gifts,    them    .    .    ask,  only  those  who  ask. 

T/ie  gift  of  the  Holy  Spirit.— I.  These  words  exhibit  our  privilege.  H.  Pre- 
scribe our  duty :  1.  Ask  sincerely,  in  truth;  2.  Ask  importunately;  3.  Ask  believ- 
ingly.  in.  Encourage  our  hope,  "If  ye  then,"  etc. :  1.  Mankind  are  naturally  evil; 
2.  Yet  they  know  how  to  give  good  gifts  unto  their  children ;  3.  But  God  is  certainly 
our  Father;  4.  And  God  being  our  Father,  we  cannot  fail  of  obtaining  the  gift  of 
His  Holy  Spirit.    Anon. 


itnporttitiity 
in  prayer 

al  8.  XXV.  18;  1 
K.  xlv.  3 ;  2  K.  Iv. 
42;  Topics  li.  22, 
24;  Paxton's  Man. 
and  Cust.  i.  373; 
Jer.  xxlx.  13;  Lu. 
xviii.  1—8. 

The  popular 
idea,  indeed,  is 
that  prayer  is  a 
very  simple  mat- 
ter ;  but,  in  re- 
ality, it  is  the 
highest  exercise 
of  the  soul,  and 
requires  for  its 
presentation  the 
concentration  of 
all  its  powers. 
Taylor. 

b  Mk.  X.  47;  1 
Thess.  V.  17. 

c  Su c  c  e  s sfu  I 
prayer:  Ge.  xxiv. 
12;  xxxii.  24;  1 
8.  L  10 ;  2  a.  XV. 
31;  2Ch.  xiv.  11; 
Is.  xxxviii.  2 ; 
Da.  il.  18;  vi.  10; 
ix.  21 ;  Ezra  viii. 
21—23;  Ne.  il.  4; 
1 K.  xvii.  1 ;  xviU. 
42;  2K.  li.  14;  1 
K.  xvli.  21; 
2  K.  Iv.  33; 
Ac.  ii.  1 ;  xll.  12. 
Camphell. 

'•Friendship 
might  have  urg- 
ed him  to  give; 
continued  im- 
portunity  in 
knocking  obliges 
him  to  the  effort 
of  rising. "i?en^eZ. 

"  There  is  no  im- 
aginable like- 
ness between  an 
egg  and  the  or- 
dinary black 
scorpion  of  this 
country,  neither 
in  color  nor 
size,  nor  when 
the  tail  is  ex- 
tended, in  shape; 
but  old  writers 
speak  of  a  white 
scorpion,  and 
such  an  one, 
with  the  tail 
folded  up,  as  in 
specimens  of  fos- 
s  i  1  trilobites, 
would  not  look 
unlike  a  small 
egg.  Perhaps, 
however,  the  coi>- 
trast  refers  only 
to  the  different 
properties  of  the 
egg  and  the  scor- 
pion, which  is 
sufficiently  em- 
phatic." Thomson 
L.  and  B.,  246. 


360 


Chap.  xi.  14— a6. 


Spiritual  things 
satisfy;  the  more 
of  heaven  there 
is  in  the  soul,  the 
less  will  earth 
content.  The 
joys  of  God's 
Spirit  are  heart- 
filling  and  heart- 
cheering. 


a  detnoulac 
healed 

Ma.  sii.  22—37. 
Mk.  iii.  22—30. 

"  The  Jewish  au- 
thority, down  to 
the  third  cent., 
goes  upon  the 
same  founda- 
tion, imputing 
Christ's  mirs., 
wh.  they  do  not 
deny,  to  magic 
and  secret  arts, 
wh.  He  had 
learned  in 
Egypt."  Paley. 

the  kingdotn 
of  Satan  and 
the  kingfdom 
of  God 

a  Ex.  vlil.  19; 
xxxl.  18;  Ps.  viii. 


h  Lu.  xli.  19  ;  Je. 
vi.  14;  De.  xxix. 
19. 

cIs.  liii.  12;  Col. 
II.  15;  Mk.  i.  7. 
See  Gk. 

Armor,  d  e  f  e  n  - 
sive  arms.  Arms, 
L.  arma ;  Gael, 
arm,  a  weapon, 
prob.  fr.  the 
human  arm. 

d  2  Co.  X.  4. 

"  Homeric  goods 
made  of  spoils. 
Satan's  arts  are 
turned  against 
himself,  as  cap- 
tured weapons 
against  the  en- 
emy." Reynolds. 


the  unrestful 
spirit 

e2Ch.  ill.  6;  Job 
xxvi.  13;  Ma.  xli. 
44;  xxili.  29;  Ke. 
xxi.  19. 


8im2)le  faith  in  God. — A  very  worldly  man  was  an  object  of  prayer  by  his  wife. 
Theii'  little  daughter  became  a  Christian.  Her  faith  was  remarkably  simple.  She 
read  the  direction  to  us  to  believe  that  when  we  ask  for  the  Holy  Spirit  we  shall 
receive.  She  believed;  she  said  to  her  mother,  "Father  will  be  converted."  One 
evening  he  did  not  return  home  at  the  usual  hour.  An  hour  passed,  two  hours. 
His  wife  became  anxious,  then  alarmed.  The  little  girl  said,  "Why,  mother,  he's 
going  to  come  home  a  Christian  to-night.  I  prayed  that  he  might."  The  hour 
grew  late,  still  he  came  not.  The  mother  said,  "  I  must  sit  up  for  him."  The  child 
replied,  "Why,  he's  all  safe,  mother;  we  ought  to  trust  God  and  go  to  bed."  She 
went  to  bed.  When  the  father,  at  midnight,  came,  and  told  his  wife  how  he  had 
found  Christ,  and,  later,  they  stood  in  tearful  joy  looking  upon  the  sleeping  face  of 
their  little  daughter,  the  child  waked  and,  seeing  them,  exclaimed,  "  There,  mamma, 
didn't  he  come  home  a  Christian  ? "  Oh,  for  the  spirit  in  us  all  of  that  prayiog  child! 
G.  R.  Leavitt. 

14 — 16.  dumb,  and  blind  also  {Ma.).  Satanic  power  over  human  speech  and 
sight,  some,  whom  the  people  had  challenged  {Ma.),  sign  .  .  heaven,  in 
the  casting  out  of  the  devil  they  might  have  seen  a  sign. 

Tlie  blind  and  dumb  demoniac  {see  Ma.  xii.  22,  etc.  ;  Mk.  iii.  19). — I.  The  won- 
derful cure  which  is  here  recorded.  II.  The  inference  deduced  from  this  astonishing 
spectacle,  "  Is  not  this  the  son  of  David?" — 1.  This  conclusion  was  fully  justified ; 
2.  It  was  the  conviction  of  a  considerable  number;  3.  It  was  publicly  acknowledged. 
III.  The  contrast  presented  by  the  feelings  of  the  multitude  and  the  daring  impiety  of 
the  Jewish  rulers : — 1.  A  blasphemous  charge ;  2.  A  triumphant  vindication.     Anon. 

"All  were  amazed.^' — The  dissolution  of  so  hideous  a  spell  as  that  which  had  bound 
this  man — the  power  to  pour  light  on  the  filmed  eyeball  and  to  restore  speech  to  the 
cramped  tongue,  and  intelligence  to  the  bewildered  soul — was  something  that  the 
people  had  never  witnessed.  The  miracle  produced  a  thrill  of  astonishment,  a  burst 
of  unconcealed  admiration.     Farrar. 

17 — 30.     finger,"  denoting  power  and  skill  (Ma.  says  "  Spirit"). 

A  desperate  resort. — Christ's  bitterest  enemies  did  not  deny  the  reality  of  His 
miracles;  and  being  stung  by  the  unsophisticated  testimony  of  "all  the  people" 
(Ma.  xii.  23),  they  had  no  way  of  holding  out  against  His  claims  but  by  the  des- 
perate shift  of  ascribing  His  miracles  to  Satan.     I).  Broton. 

21 — 23.  man,  all.  to  the  devil,  armed,  R.  V.,  "fully  armed,"  with  craft, 
habits,  excuses,  "  tiery  darts."  palace,  R.  v.,  "guardeth  his  own  court,"  even 
the  sinful  soul — "a  palace,"  but  in  ruins,  goods,  human  powers,  talents,  reason, 
etc.  peace,  a  ruinous  peace.''  stronger,  all.  to  Christ."  armour,  see  Gk., 
panoply,  spoils,  as  the  result  of  conquest. <'  with  me,  in  heart,  mind,  soul, 
strength,  gathereth  .  .  scattereth,  as  a  man  who  walks  through  the 
harvest  field  without  working. 

Tlie  strong  mayi  armed. — I.  A  striking  representation  of  sinners  in  their  natural 
condition:  1.  Tiie  citadel;  2.  Its  defence;  3.  The  unspotted  security  realized.  II. 
A  view  of  the  wonderful  deliverance  experienced  when  men  become  the  subjects 
of  saving  grace:  1.  The  character  of  the  deliverer;  2.  The  assault  he  makes  upon 
the  enemy ;  3.  The  conquest  obtained  is  not  only  decisive,  but  complete.     Anon. 

The  strong  man's  armor. — I.  And,  if  you  reflect  for  a  moment  upon  that  blessed 
being,  in  whom  is  our  life;  the  sinless  man;  the  God  in  the  flesh;  you  will  at  once 
discern  what  peculiar  fitness  there  is  in  Him  for  our  deliverance  from  this  spiritual 
battle  !  a  fitness  nowhere  else  to  be  found,  or  to  be  imagined.  As  the  very  and 
eternal  God,  He  hath  all  power,  equal  to  the  Father,  all  brightness,  and  glorj',  and 
all  unutterable  perfections  dwelling  within  Him,  as  in  a  fountain  inexhaustible,  and 
ever  flowing  over  on  the  objects  of  His  love.  As  a  man,  again,  one  with  us.  He  is 
our  brother,  united  by  ties  unspeakable  in  any  words  which  human  nature  can  sup- 
ply, with  those  for  whose  sake  He  came  down  from  the  bosom  of  eternal  glory. 
Christ  for  Himself  has  fought  it  all  over  before  us,  with  the  very  same  enemy,  and 
against  the  very  same  arms  and  weapons  which  are  directed  against  us.     J.  Garbeit. 

24 — 36.  gone  out,  victim  reformed,  demon  expelled,  mere  appearance. 
dry  (R.V.,  "waterless  ")  places,  spiritual  desolation  of  heathenism,  my  house, 
the  demoniac  temporally  abandoned,  swept,  cleansed,  garnished,*  beautified, 
furnished,  equipped.  Partial  reformation,  goeth  .  .  enter,  devil  out  and 
Christ  not  in.  worse,  R.V.,  "becometh  worse";, "a  relapse  oft.  worse  than  orig. 
malady."     Van  Doren. 


Chap.  xi.  27— 32. 


LUKE. 


361 


Tlie  house  swej^t  and  garnished  {see  also  Ma.  xii.  43 — 45). — I.  A  miserable  con- 
dition indicated:  1.  This  influence  is  powerful;  2.  Defiling.  II.  An  agreeable  de- 
liverance is  experienced:  1.  In  the  Word  of  God  this  truth  is  often  exhibited;  2.  It 
is  confirmed  by  many  instances;  3.  This  subject  demands  serious  thought  and  rig- 
orous self-examination.  III.  A  fearful  relapse  described:  1.  When  the  evil  spirit 
returned,  he  found  the  house  unoccupied;  it  was  empty,  swept,  and  garnished;  2. 
The  return  of  the  spirit  under  these  circumstances  was  easily  eff"ected ;  3.  The  con- 
sequences attending  this  re-possession  were  awful.     Anon. 

Neutrality  im^jossible  in  religion. — "You  don't  mean  to  call  me  an  enemy  of  re- 
ligion, do  you  ? "  said  a  farmer  to  a  gentleman  who  was  urging  him  to  become  a 
friend  of  Christ.  "  'He  that  is  not  for  Me  is  against  Me,'  are  Christ's  words.  Are 
they  not  decisive  of  your  question  ?  "  replied  the  gentleman.  "But  I  am  friendly  to 
religion,"  rejoined  the  farmer.  "Friendly!  How?  You  do  not  revile  Christ,  I 
know;  but  do  you  serve  Him  ?  Do  j^ou  avow  yourself  His  disciple?  Are  you  His 
disciple  ?  Do  you  by  your  life  and  speech  declare  that  faith  in  Christ  is  necessary  to 
salvation?"  "I  do  not  profess  faith  in  Christ,  sir,"  said  the  farmer;  "and,  of 
course,  I  cannot  consistently  urge  that  faith  on  others."  "Then,  you  see,"  re^ 
plied  the  gentleman,  "that  your  influence  is  against  the  acceptance  of  Christ  by 
others.  Its  voice  is:  'Personal  faith  in  Christ  is  not  a  very  important  matter;  if  it 
were,  I  should  seek  it.'"  The  farmer  was  silenced.  He  felt  that  his  friend  was 
right.  He  saw  that  not  to  be  on  Christ's  side  was  to  be  against  Him ;  not  to  be 
marching  with  His  pilgrims  to  heaven  was  to  be  marching  with  His  enemies  to  hell. 
He  was  right.     There  was  no  middle  course. 

27,  28.  wotnan,  her  deed  of  more  consequence  than  her  name."  blessed, 
the  mother  of  such  a  teacher  to  be  envied. *•  yea,  rather,  etc.,  hearers  and 
doers  of  the  Word  more  blessed  than  parents  of  the  preacher.  Hence  the  Virgin 
more  blessed  as  a  follower  of  Christ  than  as  His  mother. 

T/ie  icomaii  inentioned,  a  tyj)e  of  superficial  religious  feeling. — I.  The  nature 
of  this  feeling :  1.  It  is  easily  excited;  2.  Quickly  manifested;  3.  Soon  disappears. 
II.  Its  value:  1.  The  Lord  does  not  wholly  disapprove  it;  2.  Still  less  does  he  un- 
conditionally approve  it;  3.  He  desires  that  it  should  be  exchanged  for  something 
better — for  hearing  and  keeping  His  Word.     Lange. 

Keeping  the  Word  of  God.— A  person  who  had  been  to  public  worship,  having 
returned  home  perhaps  somewhat  sooner  than  usual,  was  asked  by  another  member 
of  the  family  who  had  not  been  there,  "Is  all  done?"  "No,"  replied  he,  "  all  is 
said,  but  all  is  not  done  !  "  How  little  is  commonly  done  of  all  that  is  heard  ! 
"  Blessed  are  they  that  hear  the  Word  of  God  and  keep  it."    Erskme. 

29»  30-  gathered,  see  Gk.,  crowded  towards,  say,  sighing  deeply  {Mk.). 
evil,  intensely  wicked,     seek,  see  Gk.,  demand,   sign,"  "  captious  scepticism."'' 

The  great  fish. — Upon  the  question  as  to  what  was  the  fish  that  swallowed 
Jonah,  Dr.  Raleigh  remarks:  "The  Bible  does  not  say  that  a  wliale  was  the  pro- 
phet's jailer.  The  infidel  has  said  that,  and  then  has  enjoyed  the  easy  triumph  of 
proving  the  natural  impossibility  of  it.  Jonah  says  '  a  great  fish '  swallowed  him. 
Our  Lord  uses  a  phrase  exactly  similar.  He  uses  a  generic  term,  which  includes  the 
whale,  but  is  never  applied  to  the  whale  particularly.  The  dolphin,  the  seal,  the 
whale,  the  shark,  are  all  included  in  the  tei'm  that  is  used ;  and  there  is  strong  pro- 
bability in  the  supposition  that  the  white  shark  is  the  creature  designated  as  the 
'great  fish.'  Sharks  abounded  in  the  Mediterranean  at  that  time.  They  have  been 
found  there  ever  since,  and  are  found  tliere  still.  In  length  some  of  them  have  at- 
tained to  thirty  feet  and  upwards,  of  capacity  in  other  ways  sufficient  to  incarcerate 
Samson  of  Zorah,  or  Goliath  of  Gath,  as  xoell  as  the  probably  attenuated  prophet  of 
Gath-hepher."     Story  of  Jonah. 

3i»  32.  Queen  .  .  south,*  Sheba.  Nineveh,  cap.  of  Assyria,  con- 
demn, ea.  renewed  person  condemns  his  unconverted  neighbor.  Jonas,  of  like 
passions  with  us.     greater,  in  every  essential  particular. 

Degrees  of  condemnation. — I.  Repentant  heathen  stand  above  unbelieving 
Jews.     II.  Jews  seeking  salvation  above  nominal  Christians.     Lange. 

Power  of  units. — The  greatest  works  that  have  been  done  have  been  done  by 
the  ones.  The  hundreds  do  not  often  do  much,  the  companies  never  do:  it  is  the 
units,  just  the  single  individuals,  that,  after  all,  are  the  power  and  the  might.  Take 
any  Church, — there  ai^e  multitudes  in  it;  but  it  is  some  two  or  three  that  do  the 


"Bycauae  as  he 
sayth  that  there 
is  so  moche  golde 
nowe  bestowed 
aboute  the  gar- 
nysshynge  of  the 
pecys  of  the 
crosse,  that  there 
Is  none  lefte  for 
pore  folke."  Sir 
T.  More,  Dial, 


a  woman 
praises  Him 

a  "Tradition 
calls  her  Mar- 
cella ;  a  servant 
of  Martha  and 
Mary."    Oosterzee. 

6  "My  chief 
pleasure  is  that 
my  parents  will 
hear  of  my  vic- 
tory." Epaminon- 
dan. 

There  is  a  bless- 
ing indeed  in  the 
outward  kinship, 
but  chiefly  in  the 
believing  sub- 
mission of  the 
heart  to  that 
truth  which 
Jesus  brings 
from  God.  (Com- 
pare viii.  19—21.) 
Broadus. 

the  sign  of 
the  prophet 
Jonas 

Ma.  sii.  38—45. 

c  Jo.  Iv.  48;  1 
Co.  i.  22 ;  Lu.  iv. 
9,  10 ;  cf.  Jo.  X. 
25,  37. 

d  "Attributing 
our  Lord's  works 
to  magic,  they 
desired  a  sign  fr. 
heaven . "  De 
Wette. 

the  queen  of 
the  south 

e  1  K.  X.  1.  Tra- 
ditions made  her 
name  Maqueda. 
Lange. 


362 


LUKE. 


Chap.  xl.  33—44. 


A.D.  29. 


on  the  use  of 

light 

a  Ma.  V.   U,  15; 
Mk.  iv.  21. 

6  Ma.    vi.   22,  23; 

Ep.  i.  17,   18;   Is. 

viii.  20;  2  Pe.  ii. 

U. 

cPr.  xvi.  25;xxvl. 

12;  Is.  V.  20,  21. 

woes  against 
the  Phari- 
sees 

d  apKTT^cn),  Lat. 
prandium,  take 
breakfast,  "  the 
morning  meal, 
not  dine."  Meyer ; 
Alford.  "Morn- 
ing meal,  be- 
tween breakfast 
and  dinner.  The 
legal  hour  on  the 
Sabbath  was 
noon."  Josephus. 
"With  the  Greeks 
it  was  a  lunch. 
Breakfast  at  sun- 
rise (as  in  Ho- 
mer's time),  din- 
ner at  11,  and 
supper  (their 
principal  meal) 
at  5.  The  Ko- 
mans  ordinarily- 
bathed  at  2  and 
dined  at  3.  Pe- 
ter's hour  in  Pal- 
estine was  about 
12  (the  6th  hour. 
Acts  X.  9);  Plu- 
tarch's at  noon. 
Aristopha  nes 
places  the 
apiarov  alter  at- 
tending court. 
Lightfoot. 
e  Ma.  xxlii.  25,  ff.; 
Mk.  vii.  Iff. 
f  "Ye  thought- 
less creatures." 
Doddridge, 
g  •'  What  is  with- 
in your  vessels; 
and  what  is  with- 
in yourselves — yr. 
own  souls ." 
Wordsworth. 

A  Ma.  xxlii.  23. 

i  "In  old  times  a 
flavor  was  given 
to  wine  by  '  Rue, 
sour  herb-of- 
grace.' Anciently 
called  herb-of- 
grace;  we  have 
the  word  rue  with 
the  meaning  ol 
repentance,  need- 
ful to  obtain 
God's  grace." 
Topics  1.  99. 
j  Shakespeare,  Hen. 
VIII.  ill.  2. 
k  Ps.  V.  9. 


work.  Look  on  the  Reformation  ! — there  might  be  many  reformers,  but  there  was 
but  one  Luther:  there  might  be  many  teachers,  but  there  was  but  one  Calvin.  Look 
ye  upon  the  preachers  of  the  last  age,  the  mighty  preachers  who  stirred  up  the 
Churches  ! — there  were  many  coadjutors  with  them ;  but,  after  all,  it  was  not  White- 
field's  friends,  nor  Wesley's  friends;  but  the  men  themselves,  that  did  it.  Individual 
effort  is,  after  all,  the  grand  thing.     Spurgeon. 

33 — 36.  no  tnan,"  having  something  to  show,  secret  place,  i?.F.,  «' cellar." 
lignt  .  .  body,  i?.  F.,  "lamp  of  thy  body  is  thine  eye."*  i?.  K,  look  therefore 
whether,  heed  .  .  light/ what  thou  regardest  as  the  light:  thought,  reason- 
ing, conscience,  bright  shining,  see  Gk.,  as  a  candle  lighteneth  thee  with  its 
brightness.  "If  the  soul  have  no  part  darkened  by  prejudice  or  selfish  lusts,  it 
shall  be  wholly  illuminated  by  the  doctrine  of  Christ."     Van  Doren. 

■  TJie  greater  our  privileges,  the  heavier  our  responsibility. — The  clearest  light  is 
lost  when  it  is  either:  I.  Placed  under  a  bushel;  or — II.  Beheld  with  a  diseased  eye. 
As  light  is  adapted  to  the  eye,  and  the  eye  to  the  light,  so  are  man  and  Christ  suited 
■to  one  another.  The  hopeless  condition  of  the  man  in  whom  the  inner  light  is 
icholly  obscured. — It  is  dark:  I.  Within  him;  II.  Around  him;  HI.  Before  him. 
Lange. 

Light  in  every  part. — We  went  one  cold,  windy  day  to  see  a  poor  young  girl, 
kept  at  home  by  a  lame  hip.  Her  room  was  on  the  north  side  of  a  bleak  house.  It 
did  not  look  pleasant  without  or  cheerful  within.  "Poor  girl,"  I  thought,  "what  a 
cheerless  life  is  yours,  and  what  a  pity  your  room  is  on  the  north  side  of  the  house." 
"You  never  have  any  sun,"  I  said;  "not  a  ray  comes  in  at  these  windows.  It's  too 
bad.  Sunshine  is  everything.  I  love  the  sun."  "Oh!"  she  answered,  with  the 
sweetest  of  smiles,  "my  Sun  pours  in  at  every  window  and  through  every  crack." 
I  looked  surprised.  "The  Sun  of  Righteousness,"  she  said,  softly.  "Jesus — He 
shines  in  here,  and  makes  everything  bright  to  me."  Yes.  Jesus  shining  in  can 
make  any  spot  beautiful,  and  make  even  one  bare  room  a  happy  home.    Anon. 

37 — 40.  Pharisee,  here  is  the  keynote  of  this  passage,  dine,"*  see  Ok., 
breakfast,  sat,  reclined,  marvelled,  bee.  Christ  usually  complied  with  harm- 
less customs,  outside  .  .  platter,'  ill.  of  ceremonial,  external  purifications. 
The  vessels  ill.  persons,  in-ward  part,  heart,  moral  nature,  fools,-''  -R-  V., 
"  foolish  ones."  -without  .  .  within,  i?.  Fl,  "the  outside  .  .  the  inside," 
does  not  He  therefore  see,  and  know,  both. 

The  sad  contrast  between  appearance  and  reality  among  jorofessors  of  religion. 
— I.  The  appearance  a  laborious  copy  of  reality;  H.  The  reality  a  sad  contrast  to 
the  appearance.     Lange. 

Lord  CJiesterjiekVs  confession. — The  Earl  of  Chesterfield  was  allowed  to  be  the 
most  elegant  and  accomplished  man  in  Europe;  and  he  was  no  less  conspicuous  in 
the  political  than  in  the  fashionable  world.  No  man  ever  possessed  greater  advan- 
tages for  the  attainment  of  and  the  enjoyment  of  worldly  pleasures;  and  no  man 
ever  drank  deeper  of  the  sweet,  but  poisonous  draught.  Let  us  hear  him  at  a  time 
when  disease  and  age  hung  heavy  upon  him,  and  rendered  him  incapable  of  further 
enjoyment.  "  I  have  seen,"  says  he,  "the  silly  rounds  of  business  and  of  pleasure, 
and  have  done  with  them  all.  I  have  enjoyed  all  the  pleasures  of  the  world,  and 
consequently  know  their  futility,  and  do  not  regret  their  loss.  I  appraise  them  at 
their  real  value,  which  is,  in  truth,  very  low;  whereas  those  that  have  not  ex- 
perienced, always  overrate  them.  When  I  reflect  on  what  I  have  seen,  what  I  have 
heard,  and  what  I  have  done,  I  can  hardly  persuade  myself  that  aU  that  frivolous 
hurry  or  bustle  and  pleasure  of  the  world  had  any  reality ;  and  I  do  by  no  means 
desire  to  repeat  the  nauseous  dose,  for  the  sake  of  the  fugitive  dream.  I  bear  this 
melancholy  situation  because  I  must  bear  it,  whether  I  will  or  no  !  I  think  of  noth- 
ing but  killing  time  the  best  way  I  can,  now  that  he  has  become  my  enemy.  It  is 
my  resolution  to  sZee??  in  the  carriage  during  the  remainder  of  my  journey." 

41 — 44.  gfive,  do  not  covet,  alms,  charitable  donations,  things,  see  Gk., 
those  things  which  are  within.?  tithe,*  pay  tithe  {Ma.),  rue,*  a  strong-scented 
plant,  abounding  in  oil,  grows  wild  in  S.  Europe;  it  is  cultivated  as  a  plot  herb. 
these  .  .  done,  little  duties  not  to  be  despised,  not  .  .  undone,  sins  of 
omission,  love  .  .  seats,  rooms  {Ma.),  pre-eminence,  ambition..'  graves,* 
R.V.,  "tombs,"  hollow,  deceitrul,  foul  within;  walking  over  them,  men  would  be 
defiled,  "and  incur  pollution  unawares."     Wordsworth. 


chap.  xi.  45—51. 


LUKE. 


363 


Fidelity  in  great  and  small  matters. — I.  Some  practise  neither  one  nor  the  other. 
II.  Some  are  scrupulous  in  little  things  but  not  in  great.  III.  Some,  on  the  con- 
trary, are  conscientious  in  great  things  but  negligent  in  little  ones.  IV.  Some  unite 
both.  The  Lord  himself,  a  glorious  example  of  fidelity  in  the  highest  and  the  small- 
est duties  of  His  calling.     Lange. 

Fardon  desired  for  duties  left  undone. — Dr.  Samuel  Johnson,  m  writing  to  his 
mother,  says: — "  You  have  been  the  best  mother,  and  I  believe  the  best  woman,  in 
the  world.  I  thank  you  for  your  indulgence  to  me,  and  I  beg  forgiveness  for  all  I 
have  done  ill,  and  all  that  I  have  omitted  to  do  well."  So  in  the  prayer  he  com- 
posed at  the  same  time:  "Forgive  me  whatever  I  have  done  unkindly  to  my 
mother,  and  whatever  I  have  omitted  to  do  kindly."  Ood  regards  the  heart. — 
When  a  wealthy  merchant  bragged  to  Lycon,  a  wise  philosopher,  of  the  multitude  of 
his  ships,  and  his  extensive  trade,  he  answered,  "I  esteem  not  that  to  be  felicity 
which  hangs  upon  ropes  and  cables."  When  a  man  is  at  the  last  cast,  it  is  true 
piety,  and  not  prosperity,  that  shall  stand  a  man  in  stead.  The  smoke  of  a  great 
man's  sacrifice  smells  never  the  sweeter  before  God  because  he  is  clothed  with  silk, 
or,  like  the  bird  of  paradise,  adorned  with  plumes  and  feathers.  No ;  it  is  the  inside 
that  God  regards. 

45 — ^48.  lawyers,  who  expound  the  traditions;  as  scribes,  the  text  of  the 
law.  reproachest,"  see  Gk.,  insultest.  burdens,*  answering  to  penances,  fast- 
ings, flagellations,  etc.,  of  Rome  of  present  day.  touch  .  .  fingers,  not  mak- 
ing the  least  efifort  to  obey  the  traditions  they  enforced,  truly  .  .  deeds,  R-  V., 
"  So  ye  are  witnesses  and  consent  unto  the  works  !  " 

Burdens  im-posed  by  superstition. — When  Chief  Justice  Wliiteside  of  England 
visited  Italy,  some  years  ago,  he  was  struck,  he  tells  us,  with  the  multitude  of 
priests,  and  asked  a  Roman  Catholic  friend  what  they  could  possibly  find  to  do. 
"Find  to  do  ! "  answered  his  friend:  "  they  have  more  to  do  than  they  can  possibly 
get  through."  "  How  can  that  be  ? "  was  the  natural  rejoinder.  "  What  have  they 
to  do  ? "  "  They  have  to  say  masses  for  the  dead,"  was  the  reply.  "  You  see  no 
man  in  good  circumstances  likes  to  die  without  leaving  money,  perhaps  a  hundred 
crowns,  or  even  five  hundred,  for  masses  for  his  soul, — masses  to  get  him  out  of  pur- 
gatory. Or,  if  he  loses  his  wife  or  his  child,  he  goes  to  the  priest  to  order  a  hun- 
dred masses  for  the  benefit  of  the  soul  departed.  Now,  for  all  Italy,  this  makes  such 
an  enormous  demand,  that  the  priests  are  always  some  tens  of  thousands  of  masses  in 
arrear;  that  is,  they  were  paid  last  year,  or  the  year  before,  for  masses  which  they 
have  not  yet  been  able  to  say."  "But  what  happens  then?  "said  Mr.  Whiteside, 
"if,  as  you  say,  they  are  always  getting  into  arrear?"  "Oh!  then  they  send  a 
petition  to  the  Pope;  and  he  sets  it  all  straight."  "  How  does  he  do  that !  "  asked 
Mr.  Whiteside.  "Oh  !  he  issues  a  decree  once  in  every  two  or  three  years,  that  so 
many  thousand  masses  which  have  not  been  said  shall  be  entered  in  the  chancery 
of  heaven  as  if  they  had  been  said;  and  that,  you  know,  makes  all  right." 

49 — 51.  wisdom  .  .  God,  Christ  Himself."  required,  ete.,  "a  genera- 
tion sanctioning  the  sins  of  the  past,  pays  the  accumulated  debt  in  its  own  punish- 
ment."   ^aeliarias     .     .    temple  (See  Ma.  xxiii.  35  notes). 

The  blood-guiltiness  of  Israel. — I.  An  old  debt.  H.  An  accumulated  debt  DI. 
A  justly  visited  debt.     Lange. 

The  land  of  the  Jew. — Palestine  itself,  at  this  moment,  seems  almost  overspread 
by  the  curse.  Its  cities  are  the  cities  of  the  dead;  its  every  acre  is  covered  with  the 
tombs  of  departed  ages;  it  has  a  soil  tit  to  gi'ow  corn  that  would  positively  crowd 
and  overflow  all  the  granaries  of  the  world;  but  it  cannot  provide  corn  enough  to 
feed  its  miserable,  its  starved  and  wretched  peasantry.  At  this  very  moment,  there 
is  no  Mount  Nebo,  or  Mount  Pisgah,  from  which  a  successor  of  Moses  can  see  a  goodly 
land  overflowing  with  milk  and  honey.  On  every  part  of  that  land,  the  iron  hoof  of 
the  Arab  steed,  and  the  naked  foot  of  the  Papal  monk,  have  trod  in  succession,  and 
warred  for  supremacy.  In  rapid  succession,  the  Roman,  the  Persian,  the  Arab,  the 
Turk,  the  robber,  have  taken  possession  of  Palestine ;  and  the  poor  Jew — the  fig-tree 
blasted — has  a  home  anywhere  and  everywhere,  but  least  a  home  in  his  own  land; 
has  possessions  everywhere,  but  none  in  that  land  which  is  held  by  title-deeds  more 
lasting  than  those  of  the  aristocracy  of  England.  His  title-deeds  are  in  Ezekiel,  'n 
Jeremiah,  in  Isaiah,  in  the  Psalms,  and  must  last  and  live  for  ever  and  ever.  Yoa 
have,  then,  in  the  Jew,  wherever  you  find  him,  a  blasted  fig-tree,  a  miracle-stricken 
Qation;  a  people  scathed  by  a  curse  which  cleaves  to  them  and  consumes  them ;  the 


A.D.  29. 

"Give  according 
to  your  ability." 
Euthymius ;  Go  c- 
cenes ;  Hammond. 
"Give  as  freely 
as  you  have  act- 
ed rapaciously." 
Brown.  "Give 
your  heart  first." 
Eyk. 


woes  agfaiiist 
the  lawyers 

a  "The  kindest 
reproofs  felt  as 
reproaches  by 
unhumbled 
hearts."  Van  Uo- 
ren. 

I  Is.  X.  1 ;  Mk.  vii. 
7,  8;  Ga.  vi.  13; 
Ac.  XY.  10. 

"Men  who  nei- 
ther approach 
nor  wish  to  ap- 
proach strictn'ss 
of  life,  although 
sternly  requiring 
it  from  others." 
Gregory. 

"  As  the  carcass 
of  a  dead  man 
that  weax-eth  a 
living  man's  gar- 
ment is  not  a 
living  man, 
though  he  look 
never  so  like 
him ;  even  so  the 
Church  of  Eome 
now  is,  of  a 
spouse  of  Christ, 
beco'me  an  har- 
lot." Cawdray. 

cMa.  xxlii.  34; 
1  Co.  1.  24.  The 
wisdom  of  God 
in  Christ.  Am- 
brose, and  all  the 
Fathers. 

"  Persecution  is 
the  infliction  of 
pain,  punish- 
ment, or  death 
upon  others,  un- 
justly, more  es- 
pecially for  ad- 
hering to  a  reli- 
gious creed  or 
mode  of  wor- 
ship." Maunder. 


364 


LUKE. 


Chap.  xH.  1—5. 


a  Ma.  xxUl.  13; 
Mk.  vil.  13;  Mai. 
ii.  1,  8 ;  Mk.  sii. 
13;  Ps.  Ivl.  5;  2 
Pe.  iil.  16. 

"A  key  was 
handed  a  stew- 
ard on  assuming 
ofBce.  One  was 
given  a  Kabbl, 
when  authorized 
to  expound  the 
law.On  the  death 
of  Rabbi  Samuel, 
a  key  was  hung 
on  his  tomb.  The 
early  fastenings 
were  made  of 
chains.but  later, 
keys  were  made 
of  iron,  wood, 
bronze,  and 
gold."  VanDoren. 


disciples 
warned 
against  Pha- 
risaism 

If  God  be  in- 
finitely more  to 
be  dreaded  than 
men,  then  "  Who 
is  to  be  obeyed, 
God  or  men  ? 
Judge  ye."  Tillot- 
son. 

b  "  Satan  was  the 
first  that  prac- 
tised falsehood 
under  saintly 
show."     Milton. 

CIS.  XV.  14;  2 
K.v. '26;Ma.xxvl. 
50;  Ac.  V.  3;  Till. 
20.  21. 

"  Every  branch 
o  f  knowledge 
which  a  good 
man  possesses  he 
may  apply  to 
some  good  pur- 
pose."      C.  Bllr 

chanan. 


providence 

d  Jo.  XV.  14. 

e  Is.    11.   7—13; 
Ma.  X.  28. 


people  of  the  weary  foot;  the  exiles  of  the  earth;  iu  it,  and  not  of  it,  as  if  their  very 
existence  was  a  symbol  of  what  God's  people  should  be, — in  the  world,  and  not  of 
the  world.     Cnmniing. 

52—54.  taken  .  .  key,"  by  falsifying  the  sense,  provoke,  see  Gk., 
"question  with  a  view  of  ensnaring "  Him.  catch,  we  Ok.,  "To  start  some  un- 
guarded word."    JR.  V.  omits  "that  they  might  accuse  Him." 

Lamentable  effect  of  hindering. — Hume,  the  historian,  received  a  religious  edu- 
cation from  his  mother,  but  as  he  approached  manhood  confirmed  infidelity  succeeded. 
Maternal  partiality,  however,  alarmed  at  first,  came  at  length  to  look  with  less  and 
less  pai>i  upoa  his  declension,  for  Hume  applied  himself  with  unwearied,  and,  unhap- 
pily, with  successful,  efiorts  to  sap  the  foundation  of  his  mother's  faith.  Having  suc- 
ceeded, he  went  abroad,  and  as  he  was  returning  an  express  met  him  in  London,  with 
a  letter  from  his  mother  informing  him  that  she  was  in  a  deep  decline.  She  said  she 
found  herself  without  any  support  in  her  distress ;  that  he  had  taken  away  that  only 
source  of  comfort  upon  which,  in  all  cases  of  afilictiou,  she  used  to  rely ;  and  that  she 
now  found  her  mind  sinking  into  despair.  She  conjured  him  to  hasten  to  her,  at  least 
to  send  her  a  letter  containing  such  consolations  as  philosophy  could  afford  to  a  dying 
mortal.  Hume  was  overwhelmed  with  anguish  on  receiving  this  letter,  and  hastened 
to  Scotland,  travelling  day  and  night;  but  before  he  arrived  his  mother  expired. 
The  Bible  a  mine. — Some  look  upon  the  Bible  as  a  garden  of  spices,  in  which  you 
may  walk,  and  at  your  leisure  pluck  the  flowers  and  gather  the  fruits  of  the  Eden  of 
God.  I  have  found  it  more  like  a  mine,  in  which  you  must  dig  and  labor,  the  wealth 
of  which  is  not  to  be  obtained  without  labor — a  mine  rich  in  gold  and  precious  things, 
but  it  must  be  wrought  day  and  night  in  order  to  produce  them.     Todd. 


CHAPTER   THE  TWELFTH. 

I — 3.    multitude,  B.V.,  "many  thousands  of  the  multitude."    hypocrisy,* 
their  principal  vice,     revealed,''  hypocrisy  will  show  itself  as  certainly  as  leaven. 
ye    .     .     spoken,  the  doctrine  ye  preach  will  manifest  itself,      ear 
housetops,  time  will  come  when  the  truth,  now  spoken  privately  by  you  to  one  or 
two  hearers,  shall  be  proclaimed  boldly  to  multitudes. 

The  revealing  process. — I.  There  are  revealing  processes  going  on  in  the  world 
around  us,  and  under  circumstances  which  make  it  extremely  probable  that,  in  the 
world  to  come,  they  will  continue  to  go  on  with  accelerated  and  overwhelming 
power.  II.  All  the  hindrances  which  prevented  a  perfect  revelation  of  the  character 
in  this  world  will  in  the  next  be  removed.  IIL  Much  of  the  Bible  is  written  with 
reference  to  a  judgment  in  the  midst  of  minute  and  amazing  revelations.  IV.  If 
there  were  no  books  with  man's  deeds  recorded  in  them,  no  conscience  in  the  soul 
to  urge  them  forth,  no  witnesses  to  testify,  and  no  formal  sentence  to  be  pro- 
nounced and  vindicated,  still  the  future  condition  of  the  soul  will  itself  point  back  to 
specific  acts  of  sin  or  unrighteousness  on  earth,  as  the  ground  of  its  peculiar  destiny. 
Neil. 

Everything  recorded. — It  is  related  that,  some  time  since,  a  gentleman  visiting 
England  called  upon  a  gentleman  there.  He  was  shown  into  a  large  and  elegantly 
furnished  drawing-room,  where  he  was  received  by  the  gentleman  whom  he  sought. 
He  saw  that  there  were  two  other  persons  seated  at  a  table  in  the  room,  but,  not 
being  introduced  to  them,  proceeded  with  his  business.  At  the  close  of  the  inter- 
view, as  he  was  about  to  leave,  the  gentleman  remarked,  "I  am  accustomed  to  have 
conversations  with  me  recorded,  and,  that  there  may  be  no  misunderstanding,  these 
my  amanuenses  will  read  to  you  what  you  have  said."  The  visitor  was  thunder- 
struck. He  little  thought,  while  sitting  tiiere,  that  two  pairs  of  ears  were  catching 
up  every  word  lie  uttered.  So  Avith  many  in  this  world.  They  seem  not  to  know 
that  there  is  a  Being  about  their  path  who  hears  every  syllable  they  utter,  and  who, 
"  when  the  books  are  opened,"  will  bring  everything  to  view.     Baxendale. 

4,  5.  friends,'^  "He  speaks  as  a  general — 'Brothers  in  arms,  fear  not.'" 
after  .  .  do,  power  of  the  persecutor  limited  to  this  life  and  the  body,  fore- 
warn, and  thus  "forearm,"  against  slavish  fear.  Him,  God.  power,"  over 
body  and  soul,  in  time  and  eternity,     hell,  see  Ok.,  Gehenna. 

Ood  to  be  feared,  but  not  man. — I.  The  fear  of  man  is  a  very  powerful  and  pre- 
vailing evil.     II.  To  be  governed  by  this  principle  is  both  impious  and  absurd.    III. 


Chap.  xH.  6—15. 


LUKE. 


365 


God  is  the  more  proper  object  of  fear.  IV.  There  is  very  abundaut  reasoa  why  we 
should  fear  Him:  1.  He  cau  destroy  the  body  as  well  as  man;  2.  His  power  also 
extends  to  the  future  world.  Learn — (1)  That  the  minor  sorts  of  persecution  are  un- 
worthy the  regard  of  a  rational  man ;  (2)  To  submit  to  your  trials  with  meekness 
and  patience,  and  you  may  defy  the  confederate  hosts  of  earth  and  hell.     Simeon. 

6,  7.  forgotten  .  .  God,"  though  men  so  lightly  esteem  them,  hairs 
.     .     numbered,  accurate  knowledge,  minute  care. 

TJie  consolation  wh.  a  look  at  the  sparroti^s  or  at  the  hairs  of  the  head  may 
bring  to  the  Lord's  disciples. — How  much  higher  we  stand:  I.  As  reasonable 
creatures ;  H.  As  immortal  beings ;  HI.  As  redeemed  by  the  blood  of  the  Son  of 
God;  IV.  As  called  to  likeness  to  God.  Hence  it  is  impossible  that  He  who  counts 
the  sparrows  shall  be  forgetful  of  men  and  Christians.     Lange. 

Confidence  in  God's  iwovidence. — After  the  battle  of  Manassas,  Captain  Imboden 
called  upon  General  Stonewall  Jackson,  who  was  severely  wounded,  and  found  him 
bathing  his  swollen  hand  in  spring  water,  and  bearing  his  pain  very  patiently.  In 
the  course  of  their  conversation  Imboden  said:  "How  is  it.  General,  you  can  keep 
so  cool,  and  appear  so  utterly  insensible  to  danger,  in  such  a  storm  of  shell  and  bul- 
lets as  rained  about  you  when  your  hand  was  hit  ? "  He  instantly  became  grave  and 
reverential  in  his  manner,  and  answered  in  a  low  tone  of  gi'eat  earnestness :  ' '  Cap- 
tain, my  religious  belief  teaches  me  to  feel  as  safe  in  battle  as  in  bed.  God  has  fixed 
the  time  of  my  death.  I  do  not  concern  myself  about  that,  but  to  be  always  ready, 
no  matter  when  it  may  overtake  me."  He  added  after  a  pause:  "Captain,  that  is 
the  way  all  men  should  live,  and  then  all  would  be  equally  brave." 

8 — 12.  confess,  assert  and  defend  the  doctrines  and  person  of  Christ. 
before  .  .  angels,*  his  denial  or  confession,  as  the  case  may  be,  shall  be 
public,  and  admitted  righteous  by  the  highest  intelligences,  blasphemeth." 
forgi-ven/'  synagogues,  inferior  ecclesiastical  courts,  magistrates,  -R.  V., 
"rulers"  as  rulers,  etc.  powers,  -B.  V-,  "authorities,"  as  Herod,  Felix,  etc. 
take  no  thought,  -B-  F.,  be  not  anxious;  special  help  of  Spirit  to  be  expected 
upon  emergencies ; «  not  to  be  expected  to  help  lazy  preachers  or  whimsical  fanatics. 
He  is  to  be  trusted,  not  tempted. 

The  holy  calling  of  the  Christian  to  acknowledge  his  Lord. — I.  The  wide  extent; 
II.  The  undoubted  justice;  HI.  The  incomparable  importance  of  this  calling.  By 
what  we  are  before  the  Lord  here,  we  may  already  judge  what  we  shall  one  day  have 
to  expect  from  Him.     Lange. 

Be  not  ashamed  of  the  religion  of  Clirist. — If  you  go  into  a  Mohammedan  coun- 
try, when  the  hour  for  prayer  comes  at  three  o'clock,  you  will  see  the  Mohammedan 
kneeling  down  on  his  knees.  He  is  not  ashamed  of  his  false  religion.  The  only 
religion  that  gives  a  man  victory  over  sin  and  the  flesh,  the  only  religion 
that  gives  a  man  spiritual  power,  is  the  religion  of  Jesus  Christ,  and  yet  it 
is  the  only  religion  that  men  are  ashamed  of.  When  Mr.  Moody  was  at  Salt  Lake 
City  he  did  not  meet  even  one  that  was  not  proud  of  being  a  Mormon.  Everywhere 
the  fact  was  announced  over  their  shops  and  places  of  business.  If  you  meet  a  man 
who  is  possessed  of  an  error  he  will  publish  it.  Why  should  we,  who  have  the  truth, 
not  publish  it  also  ?    Ano7i. 

13 — 15.  one  .  .  said,  prob.  not  a  disc.  He  was  interested  in  what  Christ 
had  said  ab.  providence,  brother,'''  who  may  have  been  unjust,  divide,  by  ap- 
pealing to  Christ,  he  hoped  to  avoid  delays  and  misadventures  of  litigation,  di- 
vider, private  arbitrator,  covetousness,^  in  the  midst  of  heavenly  teachings, 
this  man  thought  of  worldly  afiairs.  A  hint  to  hearers,  life,  and  that  wh.  sustains 
his  whole  life,  abundance,*  true  enjoyment  and  use  of  life  not  to  be  measured 
by  material  wealth. 

Tlie  inadequacy  of  tvorldly  good  to  satisfy  the  soul. — I.  A  crime — covetousness 
or  inordinate  desu-e.  This  renders  a  man :  1.  Dissatisfied  with  what  he  has ;  2.  Eager 
and  rapacious  in  attempting  to  enlarge  his  possessions ;  3.  Disposed  to  pursue  un- 
lawful means,  by  which  he  may  increase  his  worldly  store;  4.  Tenacious  in  keeping 
what  he  has  obtained.  II.  A  caution.  "Take  heed,"  etc.  IH.  A  reason  assigned: 
1.  A  man's  life,  that  is,  the  length  and  happiness  of  his  life;  2.  Abundance  of 
worldly  things  is  attended  with  numerous  temptations,  and  exposes  a  man  to  many 
sins;  3.  It  cannot  remove  those  things  that  chiefly  render  a  man  miserable;  4.  The 
insatiable  desire  of  more  still  remains ;  5.  The  greatest  happiness  of  which  this  life 
is  capable,  may  be,  has  been,  and  is  enjoyed,  without  abundance  of  riches.    Anon. 


A.D.  29. 

aPs.  Ixxxiv.  3;  cf. 
Ps.  cxlv.  16 ; 
cxlvii.  9. 

"  Numbering  of 
our  hairs,  im- 
plies His  accu- 
rate knowledge; 
it  manifests  the 
minuteness  of 
His  care."    Cyril. 

Hugh  Miller 
says,  "I  will  be 
a  stone  mason;" 
God  says,  "You 
will  be  a  geolo- 
gist." David  goes 
out  to  tend  his 
father's  sheep; 
God  calls  him  to 
govern  a  nation. 
Saul  goes  out  to 
hunt  his  father's 
asses,  and  before 
he  gets  back 
finds  the  crown 
of  mighty  do- 
minion. Talmage. 

confessing 
Christ 

6Lu.  Ix.  26;  Ke. 
lii.  8,  10,  12;  Ma. 
X.  32;  Ps.  cxix. 
46. 

cMa.  ix.  3. 

dMa.  sii.  31,  32; 
Mk.  lii.  29;  Is. 
Ixiii.  10;  He.  X. 
26—29. 

eAc.  vi.  10. 

"If  we  must  give 
an  account  of 
every  -idle  word,' 
take  care,  lest 
you  have  to  an- 
swer for  an  Idle 
silence.  ".4m6rose. 


covetousness 

/  Eg.  1.  31;  Pr. 
xviii.  19. 

g  "The  highest 
kind  of  revolt 
against  the  Crea- 
tor." Bmgel. 

hVa.  xxxvil.  16; 
Ja.  V.  3;  Pr.xxlii. 
5;  Ecc.  V.  10;  see 
also  Abp.  Trench, 
Synonyms,     on 

yvpia: — "The  first 
seeks  rather 
to  grasp  what  it 
has  not,  and  in 
this  way  to  have 
more;  the  second, 
to  retain,  and,  by 
accumulating,  to 
multiply  that 
which  it  already 
has." 


366 


LUKE. 


Chap.  xli.  i6 — ax. 


A.D.  29. 


aPs.  Ixii.  10;  Pr. 
i.  32. 

b  De.  XXX.  9;  Ro. 
U.4. 

"Suppose  a 
friend  come  to 
thee,  and  find 
thy  goods  stored 
near  the  ground, 
and  ready  to 
spoil;  and  kindly 
bid  thee  remove 
them  higher; 
thou  wouldst  lis- 
ten. But  Christ 
bids  thee  raise 
them  to  heaven, 
and  they  will  be 
safe  there  for- 
ever."   Augmtine. 

"The  lust  of  ava- 
rice has  so 
totally  seized  up- 
on mankind  that 
their  wealth 
seems  rather  to 
possess  them 
than  they  pos- 
sess  their 
wealth."    Pliny. 

"  Refrain  from 
cov  etousness 
and  thy  estate 
shall  prosper." 
Plato. 

"The  wealth  of 
covetous  persons 
is  like  the  sun 
after  he  is  set- 
delights  none." 
Socrates. 

"  A  great  fortune 
Is  a  great 
slavery."  Sen- 
eca. 


c  •"  E  d  e,  blbe, 
lude ;  post  mor- 
tem nulla  volup- 
tas  ; '  t.  (.,  eat, 
drink,  play ;  af- 
ter death  no 
pleasure;  an  in- 
scription found 
to  this  hour  on 
the  tombstone  of 
a  Roman  e  p  1  - 
curean  in  the 
Vatican." 

dPa.  xllx.  17. 


To  he,  not  to  possess. — A  gentleman  once  said  to  a  wicked  man,  "You  do  not 
look  as  if  you  had  prospered  by  your  wickedness."  "I  have  not  prospered  at  it," 
cried  the  man.  "With  half  the  time  and  energy  I  have  spent,  I  might  have  been 
a  man  of  property  and  character.  But  I  am  a  homeless  wretch.  Twice  I  have  been 
in  State  prison.  I  have  made  acquaintance  with  all  sorts  of  miseries ;  but  I  tell  you, 
my  worst punisfiment  is  in  beiiig  what  I  am."  Not  what  have  I,  but  what  am  I? 
not,  what  shall  I  gain,  but  what  shall  I  be  ?  is  the  true  question  of  life.    Peloubet. 

i6 — 18.  parable,  to  ill.  the  nature  and  fruit  of  covetousness.  ricli  man," 
the  less  excuse  for  what  he  did.  plentifully,*  his  wealth  enabled  him  to  till  and 
crop  effectually,  thought,  anxiously.  Complaints  of  farmers  proverbial,  what 
.  .  do  ?  being  rich,  might  have  given  away,  this  .  .  do,  etc.,  keep  my 
corn  till  a  scanty  harvest  shall  send  the  price  up.  and  there,  not  on  the  poor. 
He  thought  not  of  God  who  gave,  nor  of  man  who  needed,  but  of  himself  only. 
fruits,  B.V.,  "corn." 

TJnsanctified  ricJies. — I.  A  man's  life  does  not  consist  in  wealth  as  regards :  1. 
Its  excellence — the  chief  favorites  of  heaven  have  generally  possessed  but  a  small 
portion  of  earthly  treasures ;  2.  Its  happiness ;  3.  Its  duration;  4.  Its  true  interest. 
II.  The  incidents  it  describes:  1.  The  circumstances  in  which  the  person  was  placed; 
2.  The  anxieties  of  which  he  was  the  subject;  3.  The  projects  on  which  he  resolved; 
4.  The  spirit  by  which  he  was  actuated:  (1)  His  ungodliness;  (2)  His  earthliness; 
(3)  His  selfishness;  (4)  His  presumption.  IH.  The  lesson  it  inculcates:  1.  Heavenly 
riches  are  durable;  2.  Their  possession  is  unattended  with  danger;  3.  They  are  ac- 
cessible to  all;  4.  They  should  be  sought  earnestly  and  without  delay.     Anon. 

The  folly  of  this  rich  man  is  apparent  from  the  fact  that  he  had  entirely  ignored 
the  truth  that  his  material  possessions  were  not  to  be  his  for  ever.  "  There  are  no 
pockets  in  a  shroud."  "How  much  did  he  leave?"  asked  one  man  of  another,  in 
the  street-car,  as  they  were  talking  of  a  millionaire  whose  death  had  been  announced 
in  the  morning  paper.  "All  he  had,"  was  the  solemn  and  suggestive  reply.  The 
foolish  farmer.— 'IhQ  Rev.  John  Cooke  once  fell  in  with  a  rich  farmer  who  said, 
with  a  sneer,  "  I  don't  like  religion;  and  I  told  you  so."  "  You  are  not  a  singular 
farmer,  sir,"  replied  Mr.  Cooke.  "I  have  read  of  one  whom  j^ou  greatly  resemble. 
The  farmer  to  whom  I  allude,  finding  his  ground  very  productive,  and  his  barns  too 
small,  resolved  on  building  larger  barns,  and  filling  them ;  and  said  to  his  soul, 
'Soul,  thou  hast  much  goods  laid  up  for  many  years;  take  thine  ease,  eat,  drink, 
and  be  merry.'  But  God  said  unto  him,  'Thou  fool  !  this  night  thy  soul  shall  be 
required  of  thee :  then  whose  shall  those  things  be  which  thou  hast  provided  ? '  Now, 
sir,  I  think  you  must  see  yourself  in  this  i)icture.  Here  is  a  farmer,  very  rich,  living 
to  himself  in  health,  ease,  and  pleasure,  'without  God  in  the  world.'  But  although 
he  thought  himself  wise,  and  others  wished  to  be  like  him,  God  addresses  him  dif- 
ferently: 'Thou  fool !'  Why,  sir,  do  you  suppose  the  only  wise  God  called  him  a 
fool!"  He  was  silent.  "  But,  candidly,  do  you  think  he  was  a  fool  ? "  "I  shall 
not  say,  sir."  "  Well,  sir,  if  you  will  allow  me  to  hazard  an  opinion,  he  appears  a 
fool— 1.  Because  he  preferred  his  body  to  his  soul;  2.  Because  he  preferred  the 
world  to  God: — 'Eat,  drink,  and  be  merry,'  was  the  extent  of  his  aim;  8.  Because 
he  preferred  time  to  eternity:— '  Thou  hast  goods  laid  up  for  many  j'ears;'  4.  Be- 
cause he  lived  as  if  he  should  never  die;  and,  whilst  presuming  on  many  years,  ex- 
posed his  soul  to  all  the  horrors  of  sudden  death,  without  repentance,  without  for- 
giveness, without  holiness,  and  without  hope."     Cowley. 

19,  21.  say  .  .  soul,  on  the  evidence  of  perishing  things  he  built  his  hope 
of  happiness. 

"  The  spider's  most  attenuated  thread  is  cord,  Is  cable 
Toman's  slender  tie  on  human  bliss." 

take,"  etc.,  see  Gk.,  rest,  eat,  drink,  feast.  God,  upon  whom  he  did  not  bestow  a 
thought,  said,  and  He  could  do  what  He  said,  fool,  B.V.,  "foolish  one,"  the 
verdict  of  infallible  wisdom,  this  night,  as  opp.  to  "  many  days."  soul  .  . 
required,  to  give  ace.  of  thy  stewardship,  whose  ?  no  longer  thine,''  save  in 
their  consequences  to  thy  moral  character,  so,  in:  1.  His  painful  discontent;  2. 
Increasing  care ;  3.  Deceitful  hope;  4.  Irreparable  loss,  treasure  .  .  him- 
self, unrighteously,  and  atheistically. 

Worldly-mindedness.—l.  The  evil  of  i/)is  rich  man's  conduct :  1.  Tlie  deliberate 
choice  of  the  worid  as  his  portion;  2.  He  forgot  God  as  the  giver  of  all  that  he  en- 


Chap.  xii.  9Z—ZS. 


LITKE. 


367 


joyed;  3.  He  had  no  sense  of  dependence  on  God  for  the  future;  4.  He  overlooks 
the  authority  of  God  as  his  rule,  and  the  glory  of  God  as  his  end ;  5.  He  forgets  the 
account  which  he  has  to  render.  II.  The  folly  of  his  conduct:  1.  Seeking  his  hap- 
piness from  unworthy  and  inadequate  sources;  2.  Depending  on  the  greatest  un- 
certainties ;  3.  Minding  time  and  forgetting  eternity.  III.  General  lessons  enforced 
by  the  parable:  1.  Every  man  of  this  character  is,  in  God's  account,  a  fool  (v.  21); 
2.  The  gratification  of  all  desires  is  not  happiness  (v.  15) ;  3.  Ungodliness  is  a  sin 
which  practical  kindness  will  not  compensate  for;  4.  The  spirit  of  worldliness  is  not 
confined  to  the  rich.     Hamilton. 

The  souFs  need. — Most  of  us  have  read  the  story  of  the  shipwrecked  mariner  on 
an  inhospitable  island  perishing  with  famine.  One  day  a  box  was  suddenly  swept 
ashore,  and  he  rushed  eagerly  to  loosen  its  fastenings ;  but  he  fell  back  in  fainting 
disappointment  and  consternation,  saying,  "Alas,  it  is  only  some  passenger's 
pearls  ! "  When  this  soul  of  ours  is  at  last  off"  upon  the  eternal  shore,  unready  and 
unfurnished,  will  its  undying  hunger  be  appeased  with  indigestible  jewels  of  earthly 
opulence  alone?  Robinson. — Selfishness. — "I  have  seen  a  woman,  professing  to 
love  Christ  more  than  the  world,  clad  in  a  silk  dress  costing  75  dols. ;  making  up 
and  trimming  of  same,  40  dols. ;  bonnet,  or  apology  for  one,  35  dols. ;  velvet  man- 
tel, 150  dols. ;  diamond  ring,  500  dols. ;  watch,  chain,  pin,  and  other  trappings,  300 
dols.;  total,  1,100  dols. — all  hung  upon  one  frail,  dying  worm.  I  have  seen  her  at 
a  meeting  in  behalf  of  homeless  wanderers  in  New  York  wipe  her  eyes  upon  an  ex- 
pensive embroidered  handkerchief  at  the  story  of  their  suflerings,  and  when  the  con- 
tribution box  came  round,  take  from  a  well-filled  portemonnaie  of  costly  workman- 
ship twenty-five  cents  to  aid  the  society  formed  to  promote  their  welfare."    Anon. 


aa,  33.    and    .    . 

RV.,  "be  not  anxious." 


said,"  etc.    Notes,  Ma.  vi.  25.     take  no  thought, 


Earthly    care. — I. 
foolish.     Van  Doren. 


Unworthy  of  us.    II.  Highly  dangerous.     HI.  Extremely 


Avarice  and  covetousness. — There  are  two  sorts  of  avarice:  the  one  is  but  of  a 
bastard  kind,  and  that  is  the  rapacious  appetite  for  gain  not  for  its  own  sake,  but 
for  the  pleasure  of  securing  with  it  objects  of  pride  or  luxury ;  the  other  is  the  true 
kind  and  properly  so  called,  which  is  a  restless  and  insatiable  desire  of  riches,  not 
for  any  further  end  or  use,  but  only  to  hoard  and  preserve,  and  perpetually  increase 
them.  The  covetous  man  of  the  first  kind  is  like  a  greedy  ostrich,  which  devours 
any  metal,  but  it  is  with  an  intent  to  feed  upon  it,  and,  in  efiect,  it  makes  a  shift  to 
digest  it.  The  second  is  like  a  foolish  jackdaw,  which  loves  to  steal  money  only  to 
hide  it.     Cowley. 

24—36.   consider,  see  Ma.  vi.  26.    ravens.*  God    .    .    them,  in  His 

providence,  through  the  instrumentality  of  instinct,  and  their  natural  powers,  how 
ye,''  intellectual,  moral,  immortal,  redeemed  creatures,  fowls,"*  R.V., 
"birds,"  and  all  living  creatures  which  are  your  servants.*  with  .  .  thought, 
jB.F.,  "by  being  anxious."  stature  .  .  cubit,  "  Has  your  money  made  you 
a  cubit  higher."     Orient.  Prov. 

Ravens.— I.  Consider,  God  feeds  them.  Will  he  not  feed  His  children? — 1 
Though  very  voracious ;  2.  Unclean  and  unlovable ;  3.  Few  and  solitary.  II.  Con- 
sider, God  preserves  them.    HI.  Consider,  God  employs  them.    Stems  and  Twigs. 

Confidence  in  God. — "Never  did  man  die  of  hunger  who  served  God  faithfully," 
Cuthbert  would  say,  when  nightfall  found  him  supperless  in  the  waste.  "Look  at 
that  eagle  overhead  !  God  can  feed  us  through  him  if  He  will " — and  once,  at  least, 
he  owed  his  meal  to  a  fish  that  the  scared  bird  let  fall.  A  snowstorm  drove  his  boat 
on  the  coast  of  Fife.  "  The  snow  closes  the  road  along  the  shore,"  moaned  his 
comrades;  "  the  storm  bars  our  way  over  sea."  "  There  is  still  the  way  of  heaven 
that  lies  open,"  said  Cuthbert.    J.  R.  Green,  "  Short  History." 

27.  a8.  consider,  not  merely  the  nat.  beauty,  but  moral  analogies  and 
lessons,  lilies,  prob.  the  martagon  lily  {L.  chalcedonicum).f  how  .  .  grow, 
certainly,  harmoniously,  mysteriously.  Solomon  .  .  glory:  1.  Sol.  with 
glory;  2.  Lilies  with  more  glory;  3.  Christians  with  more  than  either,  grass,  of 
wh.  flowers  are  the  glory.ff  to-day,  etc.,  so  short-lived,  how  .  .  you,  you 
will  live  for  ever. 


Jewish  doctors 
taught  that  an- 
gels kissed  away 
the  souls  of  the 
righteous.  Amo'g 
the  Catacombs  of 
Kome  we  read  the 
epitaph,  "In  os- 
culi  Domini  ob- 
dormivit,"  i.e., 
"In  the  kiss  of 
the  Lord  he  fell 
asleep."  Van  Do- 
ren. 

"  Avarice  is  Insa- 
tiable, and  is  al- 
ways pushing  on 
for  more."  L' Es- 
trange. 

"  Great  abund- 
ance of  riches 
cannot  of  any 
man  be  both 
gathered  and 
kept  without 
sin."    Erasmui. 

against 
auxlotts 
forethotight 

a  Ma.  vl.  25. 

Too  much  fore- 
thought robs  life 
of  its  music  ;  and 
too  little,  of  its 
opportunity. 


consider  the 
ravens 

6  Ge.  vlll.  7  (see 
Clasi  and  Desk, 
O.  T.   16);  Le.  Xi. 

15;    De.  xlv.  U  ; 

1 K.  xvii.  4 — 6  (see 
CTass  and  Desk, 
O.   T.   228);    Job 

xxxviii.   41 ;    Ps. 

cxlvii.  9;  Pr.  xxx. 

17;    Song   v.    11; 

Is.  xxxiv.  11;  see 

also  Topics  1.  36. 

c  Ko.'vlil.  32. 

dPs.  1.11;  civ. 12; 

Job  XXXV.  11 ;  Je. 

vlll.  7. 

e  Ge.  1.  26.  28;  ix. 

2;  Ps.  vlii.  6—8. 

consider  the 
lilies 

/  "  It  flowers  at 
the  time  the  Ser. 
ontheMt.is  supp. 
to  have  been  de- 
liv. ;  is  abundant 
inGalilee,and  its 
fino  scarlet  flow- 
ers render  it  a 
veryconspicuous 
and  showyobject, 
wh.  would  natu- 
rally attract  the 
attention  of  His 
hearers."  Bal- 
four. 

give.  i.  24. 


368 


LUKE. 


Chap.  xli.  29—34. 


There  is  In  our 
Lord's  teaching 
a  peculiar  fresh- 
ness and  charm. 
It  Is  perfumed 
with  something 
of  the  odor  of 
flowers,  and  suf- 
fused with  the 
dew  of  summer 
mornings  and 
the  welcome 
moisture  of 
sprlngti  me 
showers. 

a  Ps.  xxxvii.  25 ; 
xxxlv.  9,  10; 
Ixxxlv.  11:  Phil. 
Iv.  19;  He.  xiii. 
6 ;  Ps.  xxlil.  1. 


directions 
aud  en- 
courage- 
ments 

6  Ma.  vl.  33.  34; 
1  Tl.  iv.  8;  1  K. 
xi.  3—13. 

c"He  who  buys 
a  treasure  of 
jewels  hath  the 
cabinet  Into  the 
bargain."  Rey- 
nolds. "He  who 
buys  goods  has 
paper  and  twine 
flung  in."  M. 
Henry. 

d  "  The  tender- 
ness and  energy 
of  many  texts  re- 
lating to  elec- 
tion, heretofore 
dry  rods  of  con- 
troversy, when 
thus  viewed,  bud 
out  into  a  thou- 
sand fair  leaves 
and  fragrant 
blossoms  of  hope 
and    joy."    Dod- 


elTi.  vl.  18;  Pr. 
six.  17;Ac.  11.  44, 
45. 

/Lu.  xvl.  9. 

g  Re.  xxl.  25. 

ACrassus,  a 
wealthy  Roman, 
had  30,000  chan- 
ges of  raiment. 

i  "  He  is  no  fool 
who  parts  with 
what  he  cannot 
keep,  when  he  is 
sure  to  receive 
what  he  cannot 
lose."  Henry. 


In  a  sad  hour  of  praj'er,  at  the  Cape  of  Good  Hope,  Henry  Martyu,  finding  a  lone 
flame-colored  flower,  recalled  this  text,  girded  his  miud,  and  praised  God. 

"  Flowers  !  when  the  Saviour's  calm  benignant  eye 

Fell  on  your  gentle  beauty :  when  from  you 

That  heavenly  lesson  for  all  hearts  He  dxew 
Eternal,  universal  as  the  sky ; 
Then  in  the  bosom  of  your  purity 

A  voice  He  set  as  in  a  temple  shrine 
Thatllfe's  quick  travellers  ne'er  might  pass  you  by. 

Unwarned  of  that  sweet  oracle  Divine. 
And  though  too  oft  its  low,  celestial  sound 
By  the  harsh  notes  of  worli-day  care  is  drowned. 
And  the  loud  steps  of  vain,  unlistening  haste; 

Yet  the  great  ocean  hath  no  tone  of  power 

Mightier  to  reach  the  soul  in  thought's  hush'd  hour, 
Than  yours,  meek  lilies  !  chosen  thus  and  graced."    Hemans. 

39,  30.  seek  not,  see  Gk.,  earnestly,  anxiously,  doubtful,"  hope  and  fear 
contending. 

All  this  and  heaven. — The  late  Lady  Huntingdon,  passing  by  a  low,  mean-looking 
cottage  one  day,  heard  a  faint,  soft  sound  inside,  and  drew  up  to  the  door,  when 
she  heard  a  voice  uttering  these  words,  "  O  my  God,  I  thank  Thee  that  I  have  all  this — 
the  Lord  Jesus  now  and  heaven  at  last."  Thought  the  listener,  what  can  this  mean  ? 
Curiosity  is  strong;  and  giving  the  door  a  little  touch,  she  saw  an  aged  one — a  poor 
woman,  eighty  years  of  age — with  a  pitcher  of  water  aud  a  crust,  aud  her  hands 
raised  in  the  attitude  of  thanksgiving,  and  her  words  were,  ' '  0  Lord,  I  thank  Thee 
that  I  have  all  this,  and  the  Lord  Jesus  Christ,  and  heaven  at  last."    Anon. 

31,  32.  seek.'  added,'^  in  the  measure  in  which  you  need  them  added — 1. 
As  the  gift  of  God;  2.  As  the  outgrowth  of  religious  principles,  fear  not,  etc., 
note — (1)  the  command,  (2)  the  title,  (3)  the  reward,  little,*^  term  of  endearment. 
kingdom,  power,  authority  and  influence  in  K.  of  Grace ;  aud  inheritance  in  K.  of 
Glory. 

TJie  great  hope  of  the  little  flock. — I.  The  appellation  given  to  the  Church,  "  little 
flock."  "Little" — 1.  Because  few;  2.  Because  insignificant;  3.  Because  weak;  4. 
Because  dear.  H.  The  relationship  enjoyed  by  the  Church,  "your  Father" — 1. 
Our  God  discharges  a  father's  duties ;  2.  He  delights  in  a  father's  pleasures.  III. 
The  prospect  enjoyed  by  the  Church,  "  to  give  you  the  kingdom."  In  this  is  included 
possession  of — 1.  Its  riches;  2.  Its  honors;  3.  Strength  to  enjoy  them.  Stems  and 
Twigs. 

Free  grace. — As  I  sat  in  the  church  iu  Geneva  where  Calvin  used  to  thunder,  I 
blessed  God  for  all  the  hard  blows  the  brusque  old  reformer  struck  at  Popery,  and 
also  that  we  have  now  a  better  Protestantism  than  he  taught.  And,  as  the  minister 
there  sprinkled  the  water  of  holy  baptism  on  a  babe,  I  could  not  but  think  of  what 
Calvin  termed  "the  horrible  decree,"  and  of  the  dread  uncertainty  with  which 
many  of  his  followers  used  to  contemplate  the  destiny  of  deceased  infants,  and  of  the 
blessed  certainty  with  which  all  Evangelical  Christians  contemplate  it  now.  I  fell 
back  on  Mrs.  Stowe's  "Theology  of  the  Bones,"  and  blessed  God  that  it  has  become 
the  theology  of  the  best  brains  in  Christendom.  When  the  broken-hearted,  be- 
reaved mother  had  worked  herself  into  a  despairing  frenzy  over  her  conception  of 
the  God  of  Edwards  and  Hopkins,  the  old  colored  nurse  gathered  the  pale  form  to 
her  bosom,  and  said,  "  Honey,  darlin',  ye  ain't  right;  dar's  a  drefl'ul  mistake  some- 
whar.  Why  !  de  Lord  ain't  like  what  ye  tink :  He  loves  ye,  honey  !  Why,  jes'  feel 
how /loves  ye, — poor  old  black  Candace ;  an' I  ain't  better'n  Him  as  made  me  .  . 
Dar  jes'  aint'  but  one  ting  to  come  to,  and  dat  ar's  Jesus.  Jes'  come  right  down  to 
whar  poor  ole  black  Candace  has  to  stay  allers :  it's  a  good  place,  darlin' !  Look 
right  at  Jesus    .     .     Dar's  a  God  ye  can  love  ! "    Foss. 


33»  34*     sell,  not  hoard  as  the  rich  fool,     give/ 


to  those  who  have  nothing 
to  sell,  or' wherewith  to  buy.  bags,  H-  V.,  "purses.*'  treasure,-'' a  large  store 
in  the  future,  provided  by  the  wise  and  generous  use  of  the  small  purse  here. 
faileth,  as  do  earthly  treasures;  they  esp.  fail  iu  comforting  the  heart,  thief,  no 
night  for  him  to  work  iu.s  moth,  great  stores  of  garments  common.*  cor- 
rupteth,  see  Ok.,  thoroughly  destroys.' 

T/ie  little  flock.— I.  The  flock  of  Christ  has  been,  and  is  yet,  a  little  flock.  II. 
What  reason  can  be  assigned  for  its  being  a  small  flock  ?  III.  Consider  why  the 
followers  of  Christ  are  represented  under  the  figure  of  sheep.     IV.  Enforce  the  com- 


Chap.  xii.  35—48. 


LUKE. 


369 


mand,  "Fear  not."    Show  the  reasons  why  they  should  not  fear.     V.  Signify  the 
good  pleasure  of  God.     Explain  the  kingdom.     Stevens. 

Noble  self-sacrifice. — The  present  Queen  of  Sweden,  in  a  spirit  of  the  noblest 
self-sacrifice,  sold  her  jewels  to  provide  for  her  people  hospitals,  orphanages,  and 
convalescent  homes,  such  as  we  possess  in  this  country.  "Visiting  on  one  occasion 
in  person  a  convalescent  home  of  her  own  founding,  a  poor  bed-ridden  woman 
thanked  her  for  her  kindness  and  her  care.  As  she  spoke  one  or  more  tears  of 
gratitude  fell  on  the  queen's  hand,  who  was  sitting  by  her  side.  The  queen  sweetly 
said,  as  she  saw  the  glittering  tokens  of  a  thankful  heart,  "God  is  sending  me  my 
jewels  back  again." 

35 — 37.  loins"  .  .  gfirded,  loose  flowing  robe  without  the  girdle  might 
impede  progress.*  lights,  B.V.,  "lamps."  wait,  ready,  watching,  hoping. 
wedding,''  marriage  cust.  in  the  E.  blessed,  for  such  servants  become  guests. 
Cometh,  at  uncertain  time,  gird,  etc. ,  the  guests  were  waited  on  by  the  bridegroom. 
This  a  cust.  once  in  England.    Afford. 

The  watchful  servants. — ^I.  The  posture  described:  1.  Of  readiness;  2.  Of  ex- 
pectation. II.  The  circumstance  which  rendered  the  above  attitude  necessary:  1. 
The  occasion  was  one  of  great  importance;  2.  The  precise  time  of  his  return  was 
uncertain.    III.  The  consideration  by  which  this  duty  is  enforced.    Ano7i. 

Watching  and  waiting. — And,  above  all,  let  us  watch  for  our  Lord  Jesus 
Chrisfs  sake.  Let  us  live  as  if  His  glory  were  concerned  in  our  behavior.  Let  us 
live  as  if  every  slip  and  fall  were  a  reflection  on  the  honor  of  our  King.  Let  us  live 
as  if  every  allowed  sin  were  one  more  thorn  in  His  head,  one  more  nail  in  His  feet, 
one  more  spear  in  His  side.  Oh  !  let  us  exercise  a  godly  jealousy  over  thoughts, 
words,  and  actions ;  over  motives,  manner,  and  walk.  Never,  never  let  us  think  we 
can  watch  too  much.  Legh  Richmond's  dying  words  were  very  solemn.  Few  be- 
lievers were  ever  more  useful  in  their  day  and  generation.  Of  few  can  it  be  said  so 
truly,  that  he,  "being  dead,  yet  speaketh."  But  what  did  he  say  to  one  who  stood 
by,  while  he  lay  dying? — ^^ Brother,  brother,  toe  are  none  of  us  more  than  half 
awake .'" 


38—40.  goodman,"*  B.V.,  "master, 
moment  true  that  "  the  Lord  is  at  hand." 


ready 


not,  it  may  be  any 


Heart  sentinels. — While  the  Austrian  general  was  staying  at  the  Hotel  de  Ville, 
upon  the  Grand  Canal,  at  Venice,  we  lodged  at  the  same  house,  and  so  often  as  we 
passed  his  rooms,  whether  by  day  or  night,  we  encountered  two  sentries  on  guard  at 
the  door.  Our  heart  said  to  itself,  whenever  the  King  of  kings  deigns  to  make  a 
chamber  of  our  spirits,  let  us  set  holiness  and  devotion  to  be  sentries  at  the  entrance. 
When  our  Beloved  visits  us.  He  must  not  be  disturbed;  ill  thoughts  must  be  re- 
pulsed, and  carnal  desires  kept  at  a  distance.  With  drawn  swords  let  watchfulness 
preserve  the  sanctity  of  Immanuel's  rest.  "  I  charge  you,  0  ye  daughters  of  Jeru- 
salem, by  the  roes  and  by  the  hinds  of  the  field,  that  ye  stir  not  up,  nor  awake  my 
love,  tin  He  please."     Spurgeon. 

41 — 44.  us  .  .  all,  Chi-ist  intended  some  things  for  the  multitude,  and 
others  for  His  discs,     who  then,  etc.,"  Ma.  xxiv.  45. 

The  faithful  and  wise  servant. — I.  The  character  described:  1.  The  features  by 
which  he  is  distinguished;  2.  The  otfice  with  which  he  was  entrusted;  3.  The  special 
work  assigned  to  him.  II.  The  recompense  promised:  1.  Approbation;  2.  Promo- 
tion.    Anon. 

Occupy  till  1  come — Mr.  Carter,  a  pious  minister,  once  coming  softly  behind  a 
religious  man  of  his  own  acquaintance,  who  was  busily  employed  in  tanning  a  hide, 
and  giving  him  a  tap  on  the  shoulder,  the  man  started,  looked  behind,  and  with  a 
blushing  countenance,  said,  "Sir,  I  am  ashamed  that  you  should  find  me  thus." 
To  whom  Mr.  Carter  replied,  "Let  Christ,  when  He  cometh,  find  me  so  doing." 
"  What,"  said  the  man,  "doing  thus?"  "Yes,"  said  Mr.  Carter,  "faithfully  per- 
forming the  duties  of  my  calling." 

45_4g.  hut  .  .  if,  etc.f  looketh  not,"  R.  V.,  "  expecteth  not,"  un- 
believers,* "unfaithful"  hypocrites  (Ma.),  prepared,  no  security  but  con- 
stant preparation,  stripes,  corporal  punishment  limited  by  Jews  to  forty  stripes.' 
knew  not,''  might  have  known,  hence  ignorance — when  wilful  or  careless — be- 
comes a  sin. 


"The  best  way  to 
find  bread  Is  to 
cast  It  on  the 
waters."  Farin- 
don. 


watchfulness 

a  Ex.  xii.  11;  1 
Pe.  1.  13;  Ep.  vi. 
14. 

6  2T1.  ii.  4.  "Re- 
lax not  the  girdle 
of  yr.  diligence." 
Gk.  Prov. 

"There  Is  noth- 
ing more  certain 
than  Death, noth- 
ing more  uncer- 
tain than  the 
time  of  dying.  I 
will  therefore  be 
prepared  lor  that 
at  all  times,  wh. 
may  come  at  any 
time,  must  come 
at  one  time  or 
another.  I  shall 
not  hasten  my 
death  by  being 
still  ready,  but 
sweeten  it.  It 
makes  me  not 
die  the  sooner, 
but  the  better." 
Warwick. 

c  Ma.  XXV.  1 ;  Lu. 
xiv.  16. 


d  Ma.  xxiv.  43. 

The  Christian 
who  comes  thro, 
the  war  of  earth 
"with  sword  un- 
backed and  hel- 
met all  unbruis- 
ed"  has  been  in 
traitorous  alli- 
ance with  the 
enemy. 


the  faithful 
and  wise 
steward 

e  Ma.  xxiv.  45 — 51; 
1  Co.  iv.  1,  2; 
He.  lil.  2;  Lu. 
xsil.  29,  30. 


/  Ecc.  vili.  11. 

g "The  gods have 
feet  like  noise- 
less wool."  Taylor. 

h  Nu.  XV.  30. 

i  De.  XXV.  3;  2 
Co.  xi.  24;  Jos. 
Ant.  iv.  8,  21. 

j  Le.  V.  17. 


sio 


LUKE. 


Chap.  xii.  49—59. 


the  results 
of  His  coming 

a  Ma.  X.  31. 

b  Jo.  vii.  43;  Ix. 
16;  X.  19. 

"  Sceptics,  mis- 
quoting this  text 
as  referring  to 
persecut  ions, 
have  pronounced 
Christianity  a 
failure.  Ans.  The 
salvation  of  one 
soul  outweighs 
all  the  temporal 
misery  that  ever 
existed."  Van  Do- 
rm. 


progfiiostica- 
tions 

Ma.  xvl.  2.3. 

c  1  K.  xvlU.  43  ; 
Job  xxxvii.  16. 

d  "Called  by 
Arabs  simoom, 
by  Turks  samiel, 
by  Egyptians 
khamsin,  i.  «., 
poison.  This 
■wind  in  Palestine 
Is  modified  by 
the  sea."  Van 
Doren. 

e  Comp.  (ie.  xllx. 
10  ;  Da.  Ix.  25; 
Mai.  lii.  1—3  ;  Is. 
XXXV.  4r— 6. 

promptitude 

/  Ma  V.  25. 

jfPs.  xxxil.6  ;  Is. 
Iv.  6. 


Punishment  proportioned  to  man's  desert. — I.  The  ground  and  measure  of  our 
responsibility  to  God.  II.  The  rule  of  God's  procedure  towards  us  in  the  day  of 
judgment.  Consider — (1)  What  is  the  aspect  of  this  passage  upon  your  state;  (2) 
What  is  your  duty  in  relation  to  it.     Simeon. 

In  such  an  hour  as  ye  think  not. — Some  years  ago,  a  violent  storm  of  thunder 
and  lightning  arose  in  the  district  of  Montpellier.  In  a  field  about  a  mile  from  the 
town,  a  body  of  nine  hundred  French  soldiers  lay  encamped.  At  a  small  distance 
from  the  camp,  five  of  the  soldiers  were  assisting  a  husbandman  in  gathering  in  the 
produce  of  the  earth,  for  hire.  When  the  storm  came  on,  the  whole  party  took 
refuge  under  a  tree,  where  the  five  soldiers  began  to  blaspheme  God  for  interrupt- 
ing them  in  their  labor;  and  one  of  them,  in  the  madness  of  his  presumption,  took 
up  his  firelock,  which  he  happened  to  have  with  him,  and  pointing  it  towards  the 
skies,  said  he  would  fire  a  bullet  at  Him  who  sent  the  storm  !  Seized  with  horror  at 
this  blasphemous  declaration,  the  husbandman  made  all  the  haste  he  could  to  quit 
their  company;  but  scarcely  had  he  got  the  distance  of  ten  paces  from  the  tree, when 
a  flash  of  lightning  struck  four  of  the  soldiers  dead,  and  wounded  the  fifth  in  such  a 
manner  that  his  life  was  despaired  of. 

49 — 53.  send,  R.V.,  "cast.""  fire,  wh. — 1.  Warms  what  is  cold;  2.  Purifies 
the  unclean;  3.  Consumes  what  is  evil,  what  .  .  kindled,  "If  others  have 
kindled  it,  what  is  My  will  but  to  sufler  it."  "  What  should  I  have  to  desire,  if  it  were 
but  once  kindled  ? "    baptism,  fiery  baptism  of  trial,   division,*  notes.  Ma.  x.  34. 

The  bloody  baptism  of  our  Lord. — I.  What  a  fearful  "baptism"  awaited  Him. 
II.  Why  He  so  earnestly  longed  for  its  accomplishment.  Because  by  it:  1.  The 
Father  would  be  glorified;  2.  His  own  work,  so  far  as  it  was  to  be  carried  on  in 
this  world,  was  to  be  completed;  3.  Salvation  would  be  wrought  for  a  ruined  world. 
Learn:  1.  What  obligations  we  owe  to  Jesus;  2.  How  willingly,  if  occasion  re- 
quire, should  we  sufler  to  any  extent  for  Him.     Simeon. 

Straitened. — I  would  give  my  soul  to  heavenly  music,  to  communings  with  the 
glorious  beings  of  the  invisible  world;  but  the  flesh  clogs  the  spirit,  weighs  it,  and 
presses  it  down,  and  thus  am  I  "straitened."  I  would  love  God  with  all  my  heart, 
with  all  my  soul,  and  with  all  my  strength ;  abstracting  myself  from  things  that 
perish  in  the  using,  and  centring  myself  on  the  joys  that  are  laid  up  for  the  faith- 
ful, but  my  aflectious  are  seized  on  by  the  creature;  the  visible  prevails  over  the  in- 
visible, and  thus  I  am  "straitened."  I  would  mount  even  now  on  the  wings  of 
faith,  realizing  the  promise  that  "  they  that  wait  upon  the  Lord  shall  renew  their 
strength;  they  shall  mount  up  with  wings  as  eagles."  I  would  walk  to  and  fro  through 
the  inheritance  of  the  saints,  but  the  things  of  time  hang  lead  on  the  pinion,  and 
thus  I  am  "  straitened."  I  would  have  my  thoughts  by  day  and  my  dreams  by 
night  colored  by  the  pencil  of  Christian  hope;  but  indwelling  corruption  throws  a 
stain  on  the  picture,  and  thus  I  am  "  straitened."    Anon. 

54—57.  cloud  .  .  shower,  fr.  towards  the  great  8ea.«  south  .  . 
heat,  B.V.,  "a  scorching  heat,"  blowing  fr.  the  desert.'*  can  discern,  etc.,  R. 
v.,  "  know  how  to  interpret  the  face  of  the  earth  and  the  heaven.'"  TJiis  time  inref. 
to  prophecy."    judge    .     .    right,  using  common  sense  and  conscience. 

Signs  from  heaven  {see  Ma.  xvi.  1 — 4). — In  these  words  we  have — I.  A  hypocrite 
ical  request  (Ma.  xvi.  1) — 1.  What  they  desired;  2.  Their  motive;  3.  To  ensnare  our 
Lord,  they  laid  aside  their  own  diflerences.  II.  A  withering  rebuke. — 1.  What  they 
were  able  to  do ;  2.  What  they  failed  in  doing.     III.  An  indignant  denial.    Anon. 

Clouds  from  the  west. — During  my  stay  at  Haifa,  I  was  sitting  one  day  in  the 
oriel  window  at  the  British  Consulate,  with  the  Rev.  Dr.  Bowen  (the  late  lamented 
Bishop  of  Sierra  Leone) ;  black  clouds  came  travelling  quickly  fi-om  the  west  over 
the  lead-colored  sea.  Dr.  Bowen  observed,  in  the  words  of  Christ,  "  When  ye  see  a 
cloud  rise  out  of  the  west,  straightway  ye  say,  There  cometh  a  shower;  and  so  it  is." 
He  had  scarcely  uttered  the  words  when  the  clouds  spread,  and  rain  fell  in  a  tremen- 
dous torrent;  the  sea  swelled,  and  rolled  heavily  to  the  shore;  the  ships  looked  as  if 
they  would  break  away  from  their  anchors,  and  loud  peals  of  thunder  made  the 
casemented  recess  in  which  we  sat  tremble  violently.     Miss  Rogers. 

58  59.  adversary,-^ use  the  same  prudence  in  religion  that  you  do  in  matters  of 
litigation,  diligence,"  settle  your  dispute,  if  possible,  out  of  court.  You  are  "  in 
the  way  "  to  the  great  assize,  thy  adversary — the  law — has  thee  in  his  clutches:  the 
accuser — the  devil — ^will  be  there:  be  diligent  to  seek  the  friendly  ofllces  of  the  Medi- 
ator on  "the  way." 


Chap,   xiii,   1—9. 


LUKE. 


371 


Fatal  results  of  delaying  to  come  to  agreement. — William  III.  made  procla- 
matioa  when  there  was  a  revolution  in  the  north  of  Scotland,  that  all  who  came  and 
took  the  oath  of  allegiance  by  the  31st  of  December  should  be  pardoned.  Mac  Ian, 
a  chieftain  of  a  prominent  clan,  resolved  to  retiu-n  with  the  rest  of  the  rebels,  but  had 
some  pride  in  being  the  very  last  one  that  should  take  the  oath.  He  consequently 
postponed  starting  for  this  purpose  until  two  days  before  the  expiration  of  the  term. 
A  snow-storm  impeded  his  way,  and  before  he  got  up  to  take  the  oath  and  receive  a 
pardon  from  the  throne,  the  time  was  up  and  past.  While  the  others  were  set  free, 
Mac  Ian  was  miserably  put  to  death.  In  like  manner,  some  of  you  are  in  prospect 
of  losing  for  ever  the  amnesty  of  the  gospel.  He  started  too  late  and  arrived  too 
late.  Many  of  you  are  going  to  be  for  ever  too  late.  Remember  the  mistake  of  Mac 
Ian  !  Talmage. — Late  repentance. — Dr.  Todd  visited  a  young  lady  who  was  very 
sick,  and  fearful  of  death.  She  was  rational,  had  strong  convictions  of  sin,  and  after 
a  few  days,  passed  into  a  state  of  delightful  Christian  hope.  She  recovered,  and, 
strange  enough,  remembered  nothing  of  her  sick-bed  experience. 


CHAPTER  THE   THIRTEENTH. 

1 — 5.  Galileans,  followers  of  Judas  of  Gaulanitis,"  a.d.  14.  siimets 
above,  etc.,  many  as  great  sinners  in  sight  of  God  as  criminals  found  guilty  in 
courts  of  justice,  tower,  nr.  fountain  of  Siloa^  or  Siloam,  in  the  valley,  on  S.E. 
side  of  Jerus.<=  think  .  .  men,  men  who  are  apparently  victims  of  Provi- 
dence not  greater  sinners,  necessarily,  than  some  others. 

Repentance. — I.  The  nature  of  repentance — 1.  A  humiliation  before  God  on  ac- 
count of  sin;  2.  A  turning  to  God  in  newness  of  life.  H.  The  necessity  of  it — 1. 
Indispensable;  2.  Universal.     Simeon. 

An  accident  jcrongly  described. — I  remember  that  terrible  accident  which  oc- 
curred on  the  Thames — the  sinking  of  the  "Princess  Alice"  steamboat.  It  ap- 
palled everybody,  and  we  called  it  a  "  mysterious  providence."  I  remember  reading 
in  the  newspapers  that  when  the  collision  occurred  the  boat  "cracked  and  crumbled 
like  a  matchbox  " — that  was  the  sentence  used.  Why  did  it  do  so  ?  Not  by  a  special 
providence,  but  because  it  was  built  like  a  matchbox — as  slim  and  as  flimsy:  and 
the  providence  that  ended  so  fatally  was,  as  usual,  not  the  providence  of  God,  but 
the  reckless  greed  of  man.    Jackson  Wray. 

6 — 9.  parable,  to  show  that  great  privileges  involve  great  responsibilities. 
fig-tree  (all.  to  Jewish  people),  the  Ficus  carica.  fruit,  for  wh.  purpose  it  was 
planted  and  tended,  dresser.  Sou  of  God.  come,  in  mercy,  cut  .  .  ground, 
a  barren  tree,  impoverishing  the  soil,  wasting  time,  let  .  .  also,**  mercy  post- 
pones the  sentence. «  dig,  make  a  final  and  special  efibrt.  well.  Divine  expecta- 
tions realized,     cut    .     .    down,  let  justice  take  its  coui'se. 

Probationary  discipline. — I.  We  inhabit  .a  world  of  probation.  H.  The  nature 
and  purposes  of  God's  discipline  in  regard  to  us  are  presented  in  this  parable.  HI. 
The  consequences  of  abusing  this  discipline,  or  of  suffering  it  to  be  wasted — 1.  The 
present  is  the  only  season  for  discipline;  2.  Every  mercy  of  God  which  the  sinner 
has  wasted  will  be  to  him,  in  the  period  of  remorse,  a  never-ending  source  of  an- 
guish ;  3.  Every  neglect  hardens  the  soul  in  sin ;  4.  Life  is  utterly  uncertain,  and 
there  is  a  limit  to  God's  forbearance ;  5.  The  consummation  of  this  continued  neg- 
lect will  be  eternal.  Cheever. — Tlie  barren  fig-tree. — I.  Let  me  point  out  some 
varieties  of  the  barren  fig-tree — 1.  Some  have  much  foliage;  2.  Some  are  very 
gnarled,  and  bear  marks  of  much  pruning;  3.  Some  only  blossom.  H.  The  locali- 
ties where  genei'ally  found — 1.  In  ihe  vineyard  called  "the  Sabbath-school;  "  2.  In 
the  vineyard  called  "the  sanctuary;"  3.  In  the  vineyard  called  "the  home;"  4. 
Alas  !  in  the  vineyard  of  "the  Church."  IH.  The  husbandman's  final  intention  con- 
cerning them — 1.  He  will  spare  them  a  little  time;  2.  He  will  use  every  means  to 
make  them  fruitful;  3.  If  they  bear  fruit  ever  so  little  He  will  be  satisfied;  4.  If  not, 
then  He  will  cut  them  down  and  burn  them.  lY.  The  circumstances  leading  to  the 
husbandman's  forbearance.     Stems  and  Tioigs. 

Nominal  Christians. — A  gentleman  once  entered  a  hall  with  his  little  son,  when 
they  saw  a  number  of  well-dressed  people,  some  of  them  standing  together  in  groups, 
while  others  sat  at  their  ease.  The  lad's  attention  was  arrested  by  a  pleasant-look- 
ing man,  in  gaudy  dress,  and  he  inquired  of  his  father  who  it  could  be.     "Ask 


A.D.  29. 

"All  things  are 
changed  In  the 
way,  because 
thou  hast  'agreed 
with  thine  adver- 
sary.'" Augus- 
tine. "Did  we 
only  see  how 
needful  Christ  Is 
to  us,  we  should 
esteem  and  ilove 
Him  more." 
Leighton.  "  With- 
out a  Mediator 
there  can  be  no 
communion  with 
God."    Pascal. 


"  He  who 

repentance  for 
the  past  should 
woo  the  angel 
virtue  for  the 
future."  Bulwer 
Lytton. 

unjust  Judg- 
tnents 


the  Gali- 
leans, and 
the  tower  in 
Siloam 

a     Eu  thy  mills , 
Gynl,  etc. 

h  Is.  viil.  6. 

c  Ne.  m.  15. 


the  barteu 
fig-tree 

d  Job  xxxUl.  23 ; 
Zee.  1.  12;  He.vll. 
25 ;  Ex.   xxxiv.  6. 

eNa.  I.  3;  Eo.  11. 
4;  2  Pe.  ill.  9; 
Ma.  ill.  10;Jo.  xv. 
2. 

Fig  trees  and 
fruit  so  abund- 
ant (beat.  viil.  8) 
that  the  word  fig 
=thlng  of  no  mo- 
ment. Hence  the 
sayl  ng  "not 
worth  a  fig." 

"There  is  a  coun- 
terfeit olive  tree 
In  Palestine.  It 
is  called  the  wild 
olive,  or  the  ole- 
aster. It  Is  In  all 
points  like  the 
genuine  tree,  ex- 
cept that  it  yields 
no  fruit.  Alas  I 
how  many  wild 
olives  are  there 
In  the  Church  I 
When  I  see  a 
man  taking  up 
large  space  in 
Christ's  spiritual 
orchard,  and  ab- 
sorbing   a    vast 


372 


Chap.  xlll.  10—19. 


A.D.  29. 


deal  of  sunlight 
and  soil,  and 
yielding  no  real 
fruit,  I  say,  '  Ah ! 
there  is  an  ole- 
aster I'"    Bowes. 


a  woman 
with  a  spirit 
of  infirmity 

oPs.  cxlvl.  8; 
xxvU.  Uj  Ecc. 
vii.  13. 

"The  woman 
bowed  by  infir- 
mity may  repre- 
sent the  'Church 
raised  and  in- 
vigorated b  y 
Christ."  Words- 
xoorth. 

•'  Measure  not 
men  by  Sundays, 
without  regard- 
ing what  they  do 
all  the  week 
after."  FiMar. 


the  law  of  the 
Sabbath 

6  Jo.  vii.  21—24. 

c  Ma.  sii.  12. 

«!2Ti.  ill.  12." 

eRo.  iii.  19;  Da. 
xil.  2. 

Pardon  is  the  act 
of  forgiving  an 
offender,  or  re- 
moving the  guilt 
of  sin,  that  the 
punishment  due 
to  it  may  not  be 
iufilcted. 


the  mustard- 
seed 

Ma.  xiil.  31,  32; 
Mk.  iv.  30—32. 

"Darius  sent  to 
Alexander  the 
Great  a  bag  of 
sesame  seed, 
symbolizing  the 
number  of  his 
army.  In  return 
Alexander  sent  a 
sack  of  mustard- 
seed,  showing 
not  only  the 
numbers  but  the 
flery  energy  of 
his  soldiers."Z>' 
Herhtlot, 


the  gentleman  who  stands  near  you,"  answered  the  father,  with  unmoved  gravity. 
"If  you  please,"  said  the  boy,  addressing  the  stranger,  "can  you  tell  me  who  that 
gentleman  opposite  is  ? "  No  answer  was  given,  and  the  lad  looked  amazed.  At 
last  the  father  said  to  him,  "  Those  things  which  so  much  resemble  men  and  women 
are  only  wax  figures.  There  is  no  life  in  them,  natural  as  they  appear.  Fair  to 
look  upon,  they  are  without  soul;  all  outside,  and  nothing  else."  Are  mere  nominal 
Christians  much  more  than  these  wax  figures  !    Norton. 

10 — 13.  there,  her  infirmity  did  not  keep  her  fr.  the  synagogue,  bowed,  as 
we  may  say,  "bent  double."  lift  .  .  herself,  upright;  "so  that  she  did  not 
perceive  the  presence  of  Jesus."  saw,  and  had  compassion,  loosed,  deliverance 
to  the  captive."    hands    .    .    her,  to  aid  her  faith. 

The  week  for  work  and  the  Sabbath  for  rest. — Mr.  Cruden,  during  the  last  year 
of  his  life,  lived  on  terms  of  the  strictest  intimacy  with  the  Rev.  David  Wilson,  min- 
ister of  the  Presbyterian  congregation.  Bow  Lane,  London.  The  two  friends  were 
in  the  habit  of  paying  frequent  visits  to  Mr.  Gordon,  a  pious  nurseryman  in  the 
neighborhood  of  the  metropolis.  One  evening  Mr.  Gordon  informed  Mr.  "Wilson 
that  a  young  Scottish  gardener  in  his  employment,  who  usually  attended  Divine  ser- 
vice at  Bow  Lane,  sometimes  absented  himself  from  public  worship  without  a  sufii- 
cient  cause,  and  was  besides  rather  indolent,  desiring  the  minister  to  admonish  him. 
The  young  man  was  accordingly  called  into  the  parlor,  and  Mr.  Wilson  concluded  a 
solemn  address  with  these  words:  "Remember  the  Sabbath  day,  to  keep  it  holy." 
"Have  you  done,  sir?"  said  Mr.  Cruden.  "Yes,"  replied  Mr.  Wilson.  "Then," 
rejoined  Mr.  Cruden,  "you  have  forgotten  one-half  of  the  commandment: 
'  Six  days  shalt  thou  labor  and  do  all  thy  work,'  etc. :  for,  if  a  man  does  not  labor 
six  days  of  the  week,  he  is  not  likely  to  rest  properly  on  the  seventh." 

14 — 17.  healed  .  .  day,  pretence  of  religion  to  cover  envy  and  malice. 
in  .  .  healed,  at  such  times  there  was  another  objection  ready:  then  Satanic 
influence  was  ascribed  to  Jesus,  hypocrite,*  Jesus  saw  through  his  pretended 
veneration  for  the  Sabbath,  ox,  and  how  much  better  was  this  woman  than  an 
animal. <=  loosed,  the  ox  fr.  the  thraldom  of  thirst,  the  woman  fr.  the  great  slave- 
liolder.  adversaries,  who  can  expect  to  be  without  foes  ?  <'  ashamed,  and 
silenced. « 

Pharisaic  Sabbath-keeping. — The  following  is  a  specimen  of  the  puerilities  en- 
joined and  enforced  by  their  learned  rabbis:  A  Jew  must  not  carry  on  the  Sabbath 
even  so  much  as  a  pocket-handkerchief,  except  within  the  walls  of  the  city.  If  there 
are  no  walls,  it  follows,  according  to  the  perverse  logic,  that  he  must  not  carry  it  at 
all.  To  avoid  this  difficulty,  at  Safed  they  resort  to  what  is  called  eruv.  Poles  are 
set  up  at  the  end  of  the  streets,  and  sti-ings  stretched  from  one  to  the  other.  This 
string  represents  a  wall,  and  a  conscientious  Jew  may  carry  his  handkerchief  any- 
where within  these  strings.  I  was  once  amused  by  a  devout  Israelite  who  was  walk- 
ing with  me  on  his  Sabbath.  When  we  came  to  the  end  of  the  street,  the  string  was 
gone,  and  so  by  another  fiction  he  was  at  liberty  to  go  on  without  reference  to  what 
was  in  his  pocket,  because  he  had  not  passed  the  wall.     Thomson, 

18,  19.    then  said  he,  etc.,  see  notes  Ma.  xiii.  31. 

TJie  mustard-seed  {see  Mk.  iv.  30 — 32). — I.  The  principles  which  these  words  em- 
body: 1.  Original  insignificance;  2.  Imperceptible  progress;  3.  Ultimate gi-eatness. 
II.  The  purposes  to  which  they  should  be  applied:  1.  To  rectify  our  judgment — not 
to  be  imposed  upon  by  outward  appearances;  2.  To  strengthen  our  confidence — it 
may  be  now  the  day  of  small  things ;  3.  To  rebuke  our  impatience — we  must  learn 
to  wait. 

Ch'eat  things  from  small  beginnings. — The  London  Bible  Society,  which  is  the 
parent  of  our  noble  institution,  was  the  result  of  a  conversation  between  a  poor  little 
Welsh  child  and  his  minister.  A  few  words  from  Pres.  Dwight  secured  to  American 
science  the  honored  name  of  Silliman.  It  was  tlie  remonstrance  of  an  idle  class- 
mate which  was  the  means  of  arousing  Paley  to  a  proper  exercise  of  his  high  powers. 
"  It  is  a  sin  for  you  to  be  idle,"  he  said.  "  You  liave  talent,  you  can  do  something 
in  the  world:  I  cannot."  The  power  of  evil  seeds  to  multiply  fast  seems  far  greater 
than  the  power  of  the  good.  A  single  seed  of  the  Canada  thistle,  hid  away  among 
the  straws  of  a  packing-box,  or  clinging  to  the  surface  of  a  railway  train,  will,  if 
dropped  in  a  friendly  soil,  be  sufficient  to  devastate  VThole  acres.     McConaughy. 


Chap.  xIH.  ao— 33. 


LUKE. 


378 


30 — 22.  and  .  .  said,  etc.,  notes,  Ma.  xiii.  33.  went  .  .  Jerusa- 
lem, a  journey  arranged  to  end  at  Jerusalem.  Have  we,  by  the  mercy  of  God, 
arranged  that  our  life-journey  shall  end  in  the  heavenly  Jerusalem  ? 

Leaven  in  the  meal. — I.  The  import  of  the  comparison.  II.  Its  appropriateness. 
We  may  observe,  concerning  leaven,  that  its  influence  is :  1.  Invisible;  2.  Silent;  3. 
Progi'essive ;  4.  Assimilating.  III.  The  lesson  it  conveys :  1.  Of  encouragement ;  2. 
It  calls  for  self-inquiry.     Anon. 

Silent  influences. — It  is  the  bubbling  spring  that  flows  gently,  the  little  rivulet 
which  glides  through  the  meadows,  and  which  runs  along  day  and  night  by  the  farm 
house,  that  is  useful,  rather  than  the  swollen  flood  or  warring  cataract.  Niagara  ex- 
cites our  wonder,  and  we  stand  amazed  at  the  power  and  greatness  of  God  there,  as 
He  pours  it  from  "the  hollow  of  His  hand."  But  one  Niagara  is  enough  for  the 
continent  or  world;  while  the  same  world  requires  thousands  and  tens  of  thousands 
of  silver  fountains  and  gently  flowing  rivulets,  that  water  every  farm  and  meadow, 
and  every  garden,  and  that  flow  on  every  day  and  every  night  with  their  gentle, 
quiet  beauty.  So  with  the  acts  of  our  lives.  It  is  not  by  great  deeds  like  those  of 
the  martyrs  that  good  is  to  be  done;  it  is  by  the  daily,  quiet  virtues  of  life, — the 
Christian  temper,  the  meek  forbearance,  the  spirit  of  forgiveness,  in  the  husband, 
the  wife,  the  father,  the  brother,  the  sister,  the  friend,  the  neighbor,  that  good  is  to 
be  done.     Barnes. 

23 — 26.  strive,  etc.,  notes.  Ma.  vii.  13,  few  or  many,  none  will  enter  who  do 
not  strive,  at  .  .  gate,  R.V.,  "by  the  narrow  door."  many  .  .  seek, 
when  it  is  too  late.  Some  would  leave  out  the  full  stop  at  end  of  v.  24,  and  read 
on  as  if  the  24th  and  25th  were  one  sentence,  shut  .  .  door,"  all  being  within 
who  have  striven  aright. 

Are  there  few  that  he  saved? — This  may  be  asked  out  of  various  reasons :  I. 
Vain  curiosity ;  II.  Silent  concern ;  III.  True  philanthropy.     Va7i  Boren. 

The  one  journey  through  the  world. — "  When  I  was  a  young  man,"  says  James 
Simpson,  "  there  lived  a  man  in  our  neighborhood  who  was  universally  reported  to 
be  uncommonly  liberal  in  his  dealings.  When  he  had  any  of  the  produce  of  his 
farm  to  dispose  of,  he  made  it  an  invariable  rule  to  give  good  measure — over  good, 
rather  more  than  could  be  required  of  him.  One  of  his  friends,  observing  his  fre- 
quently doing  so,  questioned  him  why  he  did  it,  told  him  he  gave  too  much,  and 
said  it  would  not  be  to  his  own  advantage.  Now  mark  the  answer  of  this  man : 
*  God  Almighty  has  given  me  but  one  journey  through  the  world,  and,  when  gone, 
I  cannot  return  to  rectify  mistakes.'  Think  of  this,  friends — but  one  journey  through 
the  world." 


and 


last,  etc.,' 


27 — 30.    hut    .     .    say,*  etc.,  notes,  Ma.  vii.  23. 
"  This  saying  should  alarm  the  greatest  saints."    Luther 

The  last  first,  and  the  first  last. — I.  Show  to  what  an  extent  these  words  have 
been  realized.  This  truth  has  been,  and  is  yet,  daily  realized  amongst  men,  in  what- 
ever light  they  may  be  viewed.  View  them:  1.  In  their  national  privileges ;  2.  In 
their  civil  station ;  3.  In  their  intellectual  attainments ;  4.  In  their  moral  habits.  II. 
Suggest  the  improvement  the  subject  calls  for.  I  cannot  conceive  any  subject  more 
calculated:  1.  To  put  down  presumption ;  2.  To  prevent  despair.     Simeon. 

31—  33.  same  day,  R.  V.,  "  in  that  very  hour."  Pharisees,  who  say  this  to 
alarm  Jesus.**  Herod,  Antipas.*  kill,  a  not  unlikely  thing,  fox,-''  some"  think 
the  message  was  sent  at  his  instigation ;  and  that  Jesus,  seeing  through  it,  thus  spoke 
of  him  as  a  cunning  fox.  perfected,  end  my  course  when  the  time  comes,  never- 
theless .  .  walk,  I  must  pursue  my  way  till  all  is  accomplished,  out  .  . 
Jerusalem,  i.e.,  "without  or  outside  of  Jerusalem."  Jesus  was  prob.  in  Peraea; 
"a  scathing  satire  upon  the  bloody  city." 

Pictures  in  Cfirisfs  life. — Here  is  a  picture:  I.  Ot  Jesus  Christ  as  a  threatened 
man ;  II.  Of  impotent  rage ;  HI.  Of  the  most  perfect  confidence  in  personal  destiny ; 
IV.  Of  disappointed  and  wounded  love.     Parker. 

Divine  magnanimity. — When  Socrates  was  sentenced  by  the  Athenian  judges, 
the  executioner  wept  as  he  handed  him  the  fatal  hemlock  to  drink.  Christ  knew  the 
judges  and  rulers  of  Jerusalem  would  condemn  Him  to  death,  yet  He  weeps  over 
them.  In  the  former  case,  the  executioner  weeps  over  the  executed ;  here  the  case 
is  reversed.     Truly,  Socrates  displayed  the  character  of  a  philosopher,  but  Jesus  Christ 


A.D.  29. 

the  leaven 

"Can  that  man 
be  dead,  whose 
spiritual  influ- 
ence is  upon  his 
kind?  He  lives 
in  glory ;  and 
such  speaking 
dust  has  more  of 
life  than  half  Its 
bre  athing 
moulds."  L.  E. 
Landon. 

"Not  one  false 
man  but  does  un- 
countable mis- 
chief."   Carlyle. 


Striving:  to 
enter  the 
strait  gate. 

a  Ma. vii.  23;  xxv. 
10. 

"If  the  way  to 
heaven  be  nar- 
row it  is  not  long; 
and  if  the  gate 
be  strait,  it  opens 
Into  endless  life." 
Beveridge. 

"As  the  pilot  of 
a  ship,  without 
the  light  of  sun, 
or  moon, or  stars, 
cannot  make  the 
haven  of  any 
land,  so  a  man 
without  the  light 
of  grace  cannot 
make  the  haven 
of  glory."  Caw- 
dray. 

the  last  and 
the  first 

6  Ma.  xxv.  41 ; 
viil.  11,  12;  xill. 
42;  x:^iv.  51. 

cMa.  xix.  30;  xx. 
16;  Mk.  X.  31. 


he  is  warned 
of  Herod 

d  Pr.  xxvl.  25; 
Ep.  Iv.  14. 

e  Lu.  iii.  1;  Ma. 
xiv.  3  ff. ;  Mk. 
viil.    15;     vi.  17, 

21. 

/Ma.  Viil.  20;  Lu. 
ix.  58. 

g  Meyer;    Alford. 

"Wishing  Jesus 
to  remove  out  of 
his  territory, 
Herod  employs  a 
stratagem,  by 
sending  persons. 


3U 


LUKE. 


Chap.  xiv.  1—6. 


A.D.  29. 


under  the  garb 
o  f  friendship, 
who  pi'eteuded 
anxiety  lor  the 
Saviour's  safe- 
ty." Van  Doreix. 


a  warning  to 
Jerusalem 

a  Ma.  xxiii.  37,  ff. 

"  Bunyan  says, 
'  All  the  flowers 
in  God's  garden 
are  double.'  There 
is  no  single  mer- 
cy. It  is  abounding 
mercy."  Spur- 
geon. 

Our  I^ord 
dines  with  a 
Pharisee  on 
the  Sabbath 

man  with  the 
dropsy 

bis.  ix.  7. 
c  Ma.  xii.  10—13; 
Lu.  xiii.  14—16. 
d  Ps.  xxxvii.  32 ; 
Is.  xxix.  20,  21. 
"  The  dropsical 
man  was  not  one 
of  the  guests ;  he 
stood  as  though  by 
accide't  in  the  pro- 
miscuous throng 
wh.  may  always 
enter  an  Oriental 
house  during  a 
meal.  But  his 
presence  was  no 
accident.  The 
dropsy  is  an  un- 
sightly, and  was 
regarded  as  an 
incurable,  dis- 
ease. The  Phari- 
saic plot  had 
therefore  been 
concocted  with 
that  complex  as- 
tuteness which 
marks  in  other 
instances  (xx.  19 
38;  John  viii.  5) 
also  the  deadli- 
ness  of  their 
I)urpo90.  They 
argued  (i)that  He 
could  not  ignore 
the  presence  of  a 
man  conspicu- 
ously X'l«i''Cd  in 
front  of  Him;  (ii) 
that  porh!ij)S  He 
might  fail  in  the 
cure  of  a  di.sease 
exceptionally  in- 
veterato;  (iii) 
that  if  Ho  did 
heal  the  man  on 
the  Sabbath  day 
there  would  be 
room  for  another 
charge  before  the 
synagogue  or  the 
Sanhedrin."  Far- 
rar. 
eDe.  xxii.4. 


that  of  a  God.  Ano7i. — Illustratioii  of  2)ersere7'ance. — Cyrus  Field,  ia  giving  his 
account  of  the  Atlantic  telegraph,  says,  ' '  It  has  been  a  long  and  hard  struggle. 
Nearly  thirteen  years  of  anxious  watching  and  ceaseless  toil.  Often  has  my  heart 
been  ready  to  sink.  Many  times,  when  wandering  in  the  forests  of  Newfoundland  iu 
the  pelting  rain,  or  on  the  deck  of  ships  on  dark,  stormy  nights,  alone,  far  fi-ora  home, 
I  have  almost  accused  myself  of  madness  and  folly  to  sacrifice  the  peace  of  my  fam- 
ily, and  all  the  hopes  of  life,  for  what  might  prove,  after  all,  but  a  dream.  I  have 
seen  my  companions  one  after  another  fall  by  my  side,  and  feared  I,  too,  might  not 
live  to  see  the  end.  And  yet  one  hope  has  led  me  on ;  and  I  have  prayed  that  I  might 
not  taste  of  death  till  this  work  was  accomplished.  That  prayer  is  ansioered :  and 
now,  beyond  all  acknowledgments  to  men  is  the  feeling  of  gratitude  to  Almighty 
God." 

34>  35*    Jerusalem,"  at  once  the  mother  and  the  altar  of  the  saints. 

Delayed  repentance. — A  young  lady  was  so  strongly  moved  under  the  preaching 
of  the  Gospel  that  she  often  wept.  Her  pastor  watched  her  with  interest,  hoping  to 
see  her  brought  to  Christ.  After  a  time,  not  seeing  her  at  church,  he  inquired  con- 
cerning her  of  her  mother.  That  lady  was  a  widow,  and  she  replied  weeping,  "Ah, 
sir,  I  fear  my  daughter  has  met  with  companions  who  are  leading  her  sadly  astray." 
The  pastor  did  his  best  to  restore  the  girl  to  right  paths.  His  efforts  were  vain. 
She  had  given  her  heart  to  folly,  and  would  no  longer  listen  to  the  voice  of  duty. 
But  her  sinful  pleasures  could  not  guard  her  against  the  assault  of  death.  Not  many 
weeks  elapsed  before  this  young  women,  while  busy  over  her  sewing,  suddenly 
dropped  her  needle  and  exclaimed:  "Oh,  I  am  dying!"  The  inmates  of  the  house 
placed  her  on  the  bed.  Looking  wildly  about  her,  she  said,  "I  see  heaven  and  hell 
before  me ;  I  can't  get  to  heaven,  for  hell  is  in  the  way  ! "  These  were  her  last 
words.  Terrible  words,  were  they  not  ?  But  would  not  the  same  words  be  applic- 
able to  you,  O  impenitent  sinner,  if  you  were  on  your  death-bed  ? 


CHAPTER  THE  FOURTEENTH. 

I — 6.  went  .  .  Pharisees,  not  shrinking  fr.  even  such  an  opportunity  of 
doing  good,  eat  bread,*  "Sabbath  entertainments  of  a  luxurious  aud  joyous 
character  were  the  rule  among  the  Jews,  and  were  even  regarded  as  a  religious  duty 
(Neh.  viii.  9 — 12).  All  the  food  was,  however,  cooked  on  the  previous  day  (Ex.  xvi. 
23)."  Cam.  B.  watched,  "the  spirit  at  once  of  the  host  and  of  the  guests  is  re- 
vealed by  the  Evangelist  in  these  words."  Taylor,  dropsy,  unnatural  collection 
of  water  in  any  pt.  of  body,  is  .  .  heal,"  what  could  they  say  who  thought  it 
not  unlawful  to  give  Sabbath  feasts  ?  peace,  not  the  less  watchful.'*  hitn,  he  was 
perhaps  placed  there  by  the  Pharisees,  with  evil  design,  answered,  speaking  to 
their  thoughts.  asS  .  .  ox,*  He  condemns  not  humanity  to  animals.  Works 
of  mercy  may  surely  include  men.  could  .  .  answer,  "A  fact  which  never 
makes  any  difference  to  the  convictions  of  ignorant  hatred  and  superstitious  narrow- 
ness." 

Healing  a  man  with  the  drojosy. — I.  The  occasion  on  which  it  occurred:  1.  The 
place;  2.  the  object;  3.  The  occasion;  4.  The  company.  II.  The  person  on  whom 
this  miracle  was  wrought:  1.  Who  he  was;  2.  His  afflicted  condition;  3.  The  posi- 
tion he  occupied.  III.  The  several  particulars  recorded:  1.  The  question  by  which 
the  miracle  was  preceded;  2.  The  simple  manner  iu  which  the  case  is  described;  3. 
The  reasoning  by  which  it  was  followed. 

Sahhath  observance. — A  man  belonging  to  one  of  the  South  Sea  Islands  came  to 
the  mi.s.siunaries  at  a  Monday  evening  meeting,  and  said  his  mind  was  troubled,  as 
lie  feared  he  had  done  wrong.  He  was  asked  in  what  respect;  when  he  answered, 
tliat  on  the  preceding  daj^,  which  was  the  Sabbath,  when  returning  from  public  wor- 
ship, he  observed  that  the  tide,  having  risen  higher  than  usual,  had  washed  out  to 
sea  a  large  pair  of  double  canoes,  which  he  had  left  on  the  beach.  At  first  he 
thought  of  taking  a  smaller  canoe,  and  fetching  back  the  larger  ones,  and  fixing 
them  in  a  i)lace  of  security ;  but  -while  he  was  deliberating,  it  occurred  to  his  recol- 
lection that  it  was  tlie  Sabbatli,  and  that  the  Scriptures  prohibited  any  work.  He 
therefore  allowed  the  canoes  to  drift  towards  the  reef,  until  they  were  broken  on  the 
rocks.  But,  lie  added,  though  he  did  not  work  on  the  Sabbath,  his  mind  was  trou- 
bled on  account  of  the  loss  he  had  sustained,  and  that  he  thought  was  wrong.  He 
was  immediately  told  that  he  would  have  done  right  had  he  fetched  the  canoes  to  the 


Chap.  xiv.  7—17. 


LUKE. 


375 


shore  on  the  Sabbath.  While  these  scruples,  to  a  person  of  enlarged  information, 
will  appear  unnecessary,  the  conscientious  feeling  which  they  manifested  ought  to  be 
respected. 

7 — II.  marked,  what  escapes  the  notice  of  His  eye?  rooms,"  places. 
wedding-,*  or  any  banquet,  more  .  .  him,  and  arrive  late,  shame, <^  for 
being  accounted  less  honorable,  go  .  .  room,  not  with  aflected  humility, 
worship,  Gk.,  honor:  in  old  Eng.,  sense  of  respect.  Thou  shalt  have  honor  as  a 
humble  man  who  has  been  worthily  exalted,  exalteth  himself,  a  com.  sin  of 
the  Pharisees,     abased,  brought  low."* 

Tlie  chief  seats. — I.  The  Saviour  adapted  His  discourses  to  the  circumstances  of 
those  by  whom  he  was  surrounded;  11.  Religion  does  not  teach  us  to  violate  or  dis- 
regard the  common  courtesies  of  life ;  HI.  Things  which  are  trifling  in  themselves 
afford  a  clear  indication  of  the  ruling  principles  of  the  mind ;  IV.  Men  often  expose 
themselves  to  much  that  is  mortifying  by  their  own  foolish  behavior;  V.  There  are 
certain  maxims  so  universally  true,  that  every  attempt  to  act  in  opposition  to  them 
must  prove  altogether  unavailing. 

Chinese  ceremoniousness. — The  hall  in  which  a  wealthy  Chinese  receives  his 
guest  is  open  in  front,  and  has  a  screen  in  the  back.  Before  this  screen  a  square 
table  is  usually  placed,  which  may  either  serve  as  an  altar  for  the  reception  of  offer- 
ings of  meats  and  incense,  or  as  a  board  for  the  entertainment  of  the  host  and  his 
friends.  A  row  of  chairs  runs  from  the  bottom  to  the  top  of  the  room,  correspond- 
ing with  the  ends  of  this  table.  A  quadrangle  is  thus  formed,  at  the  top  of  which 
stands  the  table,  on  each  side  a  line  of  seats  with  high  and  perpendicular  backs,  and 
at  the  bottom,  which  is  left  unoccupied,  the  party  enters.  The  visitor  bows  as  he 
advances  within  the  ranges,  and  is  forthwith  invited  to  sit  down,  which  he  does, 
after  some  hesitation,  by  taking  the  lowest  room,  or  the  seat  at  the  bottom  of  the 
line.  He  is  scarcely  seated  before  he  is  told,  with  a  peremptory  tone,  a  little  soft- 
ened by  the  melodious  accent  of  kindness,  to  "come  up  higher."  As  soon  as  he  has 
consented  to  this  new  arrangement,  the  host  sits  down  on  the  seat  immediately 
below  the  stranger,  and  thus  awards  to  him  the  higher  or  more  honorable  place. 

12—14.    said    .    .    him,  this,  to  and  for  him.    call    .    .    neighbours, 

not  these  alone;  one  banquet  ostentatiously  provided  for  the  rich  would  furnish 
many  meals  to  the  poor."  call  .  .  blind,-''  "So  may  you  hold  a  reception 
which  will  conduce  to  your  spiritual  and  eternal  interests."  blessed,  have,  and 
promote  more  happiness,  recompensed,  when  even  a  cup  of  cold  water  shall 
not  lose  its  reward.^    of    .     .    just,  the  first  resurrection.'* 

Liberality  to  the  poor  recommended. — I.  Some  rules  for  a  proper  expenditure  of 
our  money:  1.  Do  not  waste  it  in  giving  entertainments  to  the  rich;  2.  Devote  it 
rather  to  the  relief  and  comfort  of  the  poor.  H.  Some  reasons  for  this:  1.  Gratifica- 
tion; 2.  Benefit.     Simeon. 

Benevolence  illustrated:  Bp.  Butler, — The  Rev.  John  Newton  relates  that  a 
friend  of  his  once  dined  with  Dr.  Butler,  then  Bishop  of  Durham ;  and  though  the 
guest  was  a  man  of  fortune,  and  the  interview  by  appointment,  the  provision  was  no 
more  than  a  joint  of  meat  and  a  pudding.  The  Bishop  apologized  for  his  plain  fare 
by  saying  that  it  was  his  manner  of  living,  and  that  being  disgusted  with  the  fash- 
ionable expense  of  time  and  money  in  entertainments,  he  was  determined  it  should 
receive  no  countenance  from  his  example.  Nor  was  this  conduct  the  result  of  cov- 
etousness;  for,  large  as  were  his  revenues,  such  was  his  liberality  to  the  poor,  that 
he  left  at  his  death  little  more  than  enough  to  discharge  his  debts  and  pay  for  his 
funeral. 

one    . 


15—17. 

temporal  kingdom,    bread,  the  true  bread  was  even  then  close  at  hand, 


things,  he  thought  prob.  that  Christ  had  ref.  to  Messiah's 

said  he, 
replying  by  a  par.  and  showing  the  kingdom  of  God  was  even  then  set  up.  supper,* 
Gospel  a  banquet — a  great  one.  many,  who,  indeed,  are  not  invited  ?  bidden, 
ace.  to  E.  cust.,  the  invited  were  first  asKed  to  be  present,  and  at  the  time  of  feast 
told  that  all  was  ready. 

Gospel  provision. — I.  The  Gospel  feast:  1.  Gratuitous;  2.  Abundant;  3.  Suita- 
ble; 4.  Satisfactory.  H.  The  invitation:  1.  It  is  urgent — come  with  an  appetite; 
2.  It  is  comprehensive — come  with  large  expectations.  HI.  The  reason  annexed: 
1.  The  entertainer;  2.  The  entertainment. 

A  Persian  banquet. — "It  was  fixed  that  at  the  end  of  August  the  Ameen-ad- 
Dowlah,  or  second  vizier,  waa  to  give  an  entertainment  to  the  ambassador  and  suite ; 


A.D.  29. 


on  love  of 
distinction 

a  Phil.  II.  3. 

6  "Our  Lord  del- 
icately avoids 
personality,  by 
naming  a  differ- 
ent  kind  of 
feast."  Bengel. 

c  Pr.  XXV.  6,  7. 

d  Ma.  xxili.  12; 
Job.  xxii.  29 ;  Ps. 
xviii.  27  ;Pr.  xxlx. 
23;xviii.  12;  1  Pe. 
V.  5. 

"Humble  we 
must  be  If  to 
heaven  we  go ; 
High  is  the 
roof  there,  but 
the  door  la 
low." 


seeking  favor 
of  the  rich 

e  Pr.  xxii.  16. 

/De.  XV.  11;  Ga. 
ii.  10. 

g  Pr.  xix.  17. 

h  Re.  XX.  6 ;  1  Co. 
XV.  23;  1  Th.  iv. 
16;  Ac.  xxiv.  15, 
cf.  Jo.  V.  29. 

"  The  man  was 
talking  abt.  that 
of  which  he  knew 
nothing.  The 
kingdom  of  God, 
in  his  view,  was 
eating  and  dri'k- 
ing;  and  there 
was  withal  no 
doubt  in  his 
mLnd  thathew'd 
be  in  it.  But 
then,  it  was  still 
a  long  way  off; 
and  this  flourish 
about  its  bless'd- 
ness  might  turn 
the  current  of 
conversation 
away  fr.  the  dis- 
agreeable chan- 
nel in  which  it 
had  been  flow- 
ing." Taylor. 


parable  of 
the  grreat 
supper 

i  Ma.  xxU.  1—10, 
cf.  Is.  XXV.  6. 

"  Not  very  strict- 
ly among  the 
common  people, 
nor  in  cltlea 
■where     Western 


376 


LUKE. 


Chap.  xiv.  18—24. 


A.D.   29. 

manners  have 
greatly  modified 
the  Oriental;  but 
in  Lebanon  it 
still  prevails.  If 
a  sheikh  beg,  or 
emeer  i  n  v  i  t  es, 
he  always  sends 
a  servant  to  call 
you  at  the  proper 
time.  This  ser- 
vant often  re- 
peats the  very 
formula  m  e  n  - 
tionedinLu.  xlv. 
17 :  '  Teftudulu, 
el  'asha  hader' 
—'Come,  for  the 
sup'r  is  ready." " 
J>r.  Thomson. 


rejection  of 
gospel  invi- 
tations 


a  Lu.    xiv. 
Co.  vii.  29. 


!;  1 


"The  first  excuse 
Is  pride ;  second, 
business ;  third, 
pleasure." 

A  little  boy  on  his 
deathbed,  urging 
his  father  to  re- 
pentance, said, 
"  Father,  I  am 
going  to  heaven ; 
•what  shall  I  tell 
Jesus  is  the  rea- 
son why  you 
won't  love  Him?" 

"An  excuse  Is 
■worse  and  more 
terrible  than  a 
lie;  for  an  ex- 
cuse is  a  lie 
guarded."  Pope. 

"Faith  in  to- 
morrow instead 
of  Christ  is 
Satan's  nurse  for 
man's  p  e  r  d  i  - 
tion."  Di-.  Clieever. 

••  The  road  of  by- 
and-by  leads  to 
the  town  of 
never."  Spanish 
Proverb. 


the  rejectors 
rejected 

6  Is.  Hit.  1;  Pr.  1. 
24. 

c  Pa.  vil.  11;  He* 
III.  11. 


d  Ac.  ili. 
Co.  v.  11. 


2,  3;    2 


aud  on  the  day  appointed,  as  is  usual  in  Persia,  a  messenger  came  to  us  about  five 
o'clock  in  the  evening  to  bid  us  to  the  feast,  in  strict  accordance  with  the  Scriptural 
narrative.  The  difficulty  which  infidels  have  made  to  the  passage,  of  which  this  la 
the  commencement,  arises  from  the  apparent  harshness  of  asking  people  to  an  enter- 
tainment, and  giving  them  no  option ;  by  punishing  them,  in  fact,  for  their  refusal. 
Whereas,  all  the  guests  to  whom,  when  tiie  supper  was  ready,  the  servant  was  sent 
had  already  accepted  the  invitation,  and  were,  therefore,  already  pledged  to  appear 
at  the  feast  at  the  hour  when  they  might  be  summoned;  they  were  not  taken  unpre- 
pared, and  could  not,  in  consistency  or  decency,  plead  any  prior  engagement." 
Mo7-ier. 

18 — 20.  consent,  not  in  Gk.,  "They  all,  as  one  man."  excuse,  "The 
Greek  word  is  the  exact  equivalent  of  our  '  to  beg  off.' "  brought  .  .  ground, 
he  had  surely  seen  it  bef.  buying,  needs,  wherefore  at  that  time  ?  bought  .  . 
oxen,  these,  too,  had  prob.  been  already  proved.  I  go,  the  second  has  not  even 
the  decency  to  plead  any  necessity.  He  merely  says,  "  I  am  going  to  test  my  oxen," 
and  implies  "my  will  is  sufficient  reason."  married  .  .  come,"  a  good  excuse 
for  some  who  are  invited  to  certain  mod.  banquets.  The  "  I  cannot,"  as  in  xi.  7,  la 
only  an  euphemism  for  "I  will  not."  He  thinks  his  reason  so  strong  that  there  can 
be  no  question  about  it.  He  relies  doubtless  on  the  principle  of  the  exemption  from 
war,  granted  to  newly-married  bridgrooms  in  Deut.  xxiv.  5.     Cam.  B. 

The  Gospel  supper. — I.  A  rich  banquet  provided;  a  great  one  bee. — 1.  Intended 
for  a  large  number ;  2.  The  sumptuousness  of  its  provisions;  3.  The  great  expense 
incurred  in  preparing  it.  H.  An  urgent  invitation.  IH.  The  discouraging  recep- 
tion which  the  servant  received.  Concerning  excuses,  observe — 1.  The  unanimity 
with  which  they  were  made ;  2.  They  were  frivolous;  3.  They  were  evidently  eva- 
sive ;  4.  They  were  all  derived  from  things  which  in  themselves  were  not  unlaw- 
ful. IV.  The  messenger's  report — 1.  His  lord's  displeasure;  2.  The  determination 
that  a  different  class  should  be  invited;  3.  The  results;  4.  Encouraged  by  the  suc- 
cess already  met  with,  another  commission  is  issued,  and  that  in  terms  more  press- 
ing. Anon. — Reasons  why  men  are  not  Christians. — I.  The  causes  why  men  are 
not  Christians : — From  what  do  men  seek  to  be  excused  ?  The  real  cause  of  excuse 
is  not  always  avowed.  The  grand  reason  is  opposition  of  the  heart  to  religion.  It 
assumes  a  great  many  forms — 1.  They  do  not  need  salvation;  2.  There  is  not  such 
danger  as  to  make  it  a  subject  of  serious  alarm;  3.  Scepticism  about  the  truth  of 
Christianity ;  4.  The  Divine  government  is  unreasonable  and  severe ;  5.  Hostility  to 
some  member  of  the  Church;  6.  Worldliness.  II.  Are  these  reasons  satisfactory? 
— To  our  conscience  ?    To  God  ?    Barries. 

Tlie  Gosjjel fenst. — "It  is  a  feast  in  respect  of  fellowship.  Men  do  not  make  a 
banquet  for  solitary  enjoyment,  but  that  they  may  have  the  society  of  others  with 
them  while  they  partake  of  its  rarities.  Ancl  it  is  not  otherwise  here.  The  bless- 
ings of  the  Gospel  are  for  social,  and  not  simply  for  private,  life:  and  what  circle  of 
earthly  friends  can  be  put  into  comparison  with  that  into  which  we  enter  when  we 
seat  ourselves  at  the  Gospel  table  ?  There  we  have  communion,  not  only  with  the 
best  aud  wisest  of  earth,  but  with  the  redeemed  before  the  throne,  for 

"  The  saints  on  earth,  and  all  the  dead. 
But  one  communion  make; 
All  join  to  Christ,  their  living  Head, 
And  of  His  grace  partake." 

We  sit  down  here  with  Abraham  and  Isaac  and  Jacob,  in  the  kingdom  of  our 
Father;  yea,  our  fellowship  is  with  the  Father,  and  with  his  son  Jesus  Christ." 
Taylor. 

21 — 24.  showed,*  "  Declared  the  ill  success  which  he  had  met,  reported  to  him 
the  excuses  which  all  had  made."  angry,"  his  anger  proportionate  to  his  sincerity 
in  sending  the  invitation,  and  to  the  preparations  he  had  made,  quickly,  that 
the  banquet  be  not  spoiled,  streets,  the  "streets"  are  the  larger  streets,  which 
widen  into  squares;  the  "lanes"  the  cross-streets,  the  by-ways,  hardly  wide  enough 
for  a  man  to  ride  through.  Inasmuch  as  these  belonged  to  the  city,  and  were  within 
its  walls  or  enclosure,  "we  must  understand  these  poor  and  maimed  of  the  more 
ignorant  and  despised  of  the  Jews,  those  whom  the  rulers  and  Pharisees  and  scribes 
looked  down  upon  as  the  people,  the  common  herd,  who,  knowing  not  the  law,  were 
cursed  (John  vii.  49)."  Sadler,  bring,  not  call,  but  persuade,  maimed,  etc., 
the  par.  bef.  hist,  now  becomes  prophetic,  servant,  type  of  Gospel  minister. 
done  .  .  commanded,  ciieerful  obedience,  room,  thus  he  enters  into  the 
spirit  of  his  master,    highways,''  etc.    These  are  without  the  city  walls,  and  refer 


Chap.  xly.  25—30. 


LUKE. 


sn 


to  the  calling  of  Gentiles.  The  highways  are  "the  broad,  well-trodden  ways  of  the 
world,"  where  are  the  active  and  notorious  sinners.  The  hedges  shelter  the  unem- 
ploj'ed  loungers,  the  inactive,  the  less  known  and  secret  offenders  against  God. 
Peloubet.  compel,!,  invitation;  2.  persuasion.  By  such  moral  suasion  as  that 
described  in  2  Tim.  iv.  2  The  compulsion  wanted  is  that  used  by  Paul  the  Apostle, 
not  by  Saul  the  Inquisitor.  Farrar.  filled,  many  sons  to  be  brought  to  glory." 
none  .  .  bidden,'' who  also  refused,  taste,  "How  fearfully  the  purport  of 
this  decree  was  realized,  in  the  experience  of  that  and  the  following  generation,  his- 
tory shows,  written  in  lines  of  blood."    Bliss. 

Strange  hut  true — I.  A  strange  fact: — 1.  That  there  should  be  room  at  such 
a  supper;  2.  That  there  should  be  room  after  such  an  invitation;  3.  That  there 
should  be  room  after  such  exertions.  11.  A  welcome  announcement: — 1.  There  is 
room  for  such  guests;  2.  There  is  room  though  so  many  have  assembled;  3.  There 
is  room  though  the  host  has  been  so  treated,  ni.  An  alarming  inference, — though 
there  is,  there  will  not  always  be  room.     Sterns  and  Twigs. 

Salvation  a  free  gift. — A  benevolent  rich  man  had  a  very  poor  neighbor  to  whom 
he  sent  this  message: — "  I  wish  to  make  you  the  gift  of  a  farm."  The  poor  man 
was  pleased  with  the  idea  of  having  a  farm,  but  Vv'as  too  proud  at  once  to  receive  it 
as  a  gift.  So  he  thought  of  the  matter  much  and  anxiously.  His  desire  to  have 
a  home  of  his  own  was  daily  growing  stronger;  but  his  pride  was  great.  At  length 
he  determined  to  visit  him  who  had  made  the  oflfer.  But  a  strange  delusion  about 
this  time  seized  him ;  for  he  imagined  that  he  had  a  bag  of  gold.  So  he  came  with 
his  bag,  and  said  to  the  rich  man,  "  I  have  received  your  message,  and  have  come 
to  see  you.  I  wish  to  own  the  farm  but  I  wish  to  pay  for  it.  I  will  give  you  a  bag 
of  gold  for  it." — "Let  us  see  your  gold,"  said  the  owner  of  the  farm.  "Look 
again:  I  do  not  think  it  is  even  silver."  The  poor  man  looked;  tears  stood  in  his 
eyes,  and  his  delusion  seemed  to  be  gone,  and  he  said,  "Alas  !  I  am  undone:  it  is 
not  even  copper ;  it  is  but  ashes.  How  poor  I  am  !  I  wish  to  own  that  farm ;  but  I 
have  nothing  to  pay.  Will  you  .^ire  me  the  farm  ?  "  The  rich  man  replied,  "Yes: 
that  was  my  first  and  only  ofler.  Will  you  accept  it  on  such  terms  ? "  With  humility, 
but  with  eagerness,  the  poor  man  said,  "  Yes;  and  a  thousand  blessings  on  you  for 
your  kindness  !  "    Dr.  Pliimer. 

25 — 27.  went,  as  he  left  the  Pharisee's  house,  multitudes,  some  anxious, 
some  curious,  hate  not,"  idiom  for  loving  less.'^  father,  etc.,  Jesus  will  have 
the  whole  heart,  the  strongest  earthly  ties  and  duties  must  yield  to  the  higher  claim, 
life,  ^  but  rather  fear  God.  bear  .  .  cross,  "  a  cross-bearer  among  the  Roms. 
a  term  of  highest  infamy."  "Not  only  must  self  be  mortified,  but  even  the  worst 
sufferings  endured,  1  Thess.  iii.  4,  5." 

The  demand  of  self-denying  love  to  Jesus. — L  Seemingly  incongruous,  yet  ex- 
tremely simple.  II.  Seemingly  prejudicial,  yet  really  profitable.  III.  Seemingly 
arbitrary,  yet  perfectly  justifiable.  IV.  Seemingly  superfiuous,  yet  thoroughly  in- 
dispensable.   V.  Seemingly  superhuman,  yet  certainly  practicable  demand.    Lange. 

Fidelity  of  Folycari-). — When  Polycarp,  an  ancient  bishop  of  the  church  at 
Smyrna,  was  brought  to  the  tribunal,  the  proconsul  asked  him  if  he  was  Polycarp ; 
to  which  he  assented.  The  proconsul  then  began  to  exhort  him,  saying,  "Have  pity 
on  thine  own  great  age:  swear  by  the  fortune  of  Caesar;  repent;  say,  take  away  the 
atheists,"  meaning  the  Christians.  Polycarp,  casting  his  eyes  solemnly  over  the 
multitude,  waving  his  hand  to  them,  and  looking  up  to  heaven,  said,  "Take  away 
these  atheists,"  meaning  the  idolaters  around  him.  The  proconsul  still  urging  him, 
and  saying,  "Swear,  and  I  will  release  thee;  reproach  Christ;"  Polycarp  said, 
"  Eighty  and  six  years  have  I  served  Him,  and  He  hath  never  wronged  me;  and  how 
can  I  blaspheme  my  King  who  hath  saved  me?"  "I  have  wild  beasts,"  said  the 
proconsul,  "and  will  expose  you  to  them,  unless  you  repent."  "Call  them,"  said  the 
martjT.  "I  will  tame  your  spirit  by  fire,"  said  the  Roman.  "You  threaten  me," 
said  Polycarp,  "  with  the  fire  which  burns  only  a  moment,  but  are  yourself  ignorant 
of  the  fire  of  eternal  punishment,  reserved  for  the  ungodly."  Soon  after,  being 
about  to  be  put  to  death,  he  exclaimed,  "  O  Father  of  Thy  beloved  and  blessed  Son, 
Jesus  Christ !  O  God  of  all  principalities  and  of  all  creation  !  I  bless  Thee  that 
Thou  hast  counted  me  worthy  of  this  day,  and  this  hour,  to  receive  my  portion  in  the 
number  of  the  martyrs  in  the  cup  of  Christ." 

a8 — 30.  intending,  Gk.,  wishing,  build  .  .  tower,  a  work  involving 
much  time  and  cost.  "This  and  the  next  similitude  are  meant,  like  the  previous 
teachings,  to  warn  the  expectant  multitudes  that  to  follow  Christ  in  the  true  sense 


AD.  29. 

a  Jo.  xiv.  2. 
h  Pr.  1.  24,  28; 
Ac.  xiii.  46 ;  Ma. 
xxl.  43  ;  xxll.  8  ; 
Ro.  xi.  1 ;  He. 
xii.  25. 

"The  Gospel  was 
thus  proclaimed 
first  to  the  offi- 
cials of  the  Jew- 
ish nation,  next 
to  the  outcast 
and  degraded 
among  the  Jews, 
and  finally  to  the 
Gentiles ;  and 
the  fulfillment, 
or  exposition 
proper,  of  this 
part  of  the  para- 
ble, may  be  rec- 
ognized in  a  mo- 
ment by  every 
intelligent  read- 
er of  the  book  of 
the  Acts  of  the 
Apostles."  Tay- 
lor. 

The  rejectors  of 
Christ  are  them- 
selves eternally 
rejected  by 
Christ. 

"  Grace  comes 
into  the  soul  as 
the  morning  sun 
into  the  world ; 
there  is  first  a 
dawning,  then  a 
mean  light,  and 
at  last  the  sun 
in  his  excellent 
brightness."  T. 
Adams. 

on  the  duties 
of  disciplesi 

c  Ma.  X.  37. 
d  Ge.    xxix. 
Ro.  Ix,  13. 
e  Ac.  XX.   24; 
V.    29;  Job  il.  4; 
Ee.  xii.  11 ;  2  Ti. 
ill.  12. 

Frantiis  J^'avier's 
prayer: — Lord,  re- 
move not  this 
cross  until  it  has 
worked  th.  in  me 
for  which  thou 
didst  send  It. 

"The  cross  of  the 
disciple  is  his 
strength  and  joy 
and  inspir'tion." 
Southgate. 

"The  cross  must 
be  borne, carried; 
we  are  not  at  lib- 
erty to  step  over 
it,  or  go  round, 
to  avoid  it."  Bax- 
ter. 

cotuititig:  the 
cost 

bnildiug:  a 
tower 


31; 
Ep. 


3T8 


Chap.  xiv.  31—35' 


a  Ma.  XX.  22:  1 
Th.  iii.  4,  5;  Pr. 
xxiv.  27. 

"These  warnings 
not  vitiated  t>y 
the  doctrine  of 
the  perseverance 
of  the  saints." 
Doddridge. 

"Spiritual  ad- 
vancement is 
likened  to  build- 
ing, from  which 
also  is  our  word 
edify.  1  Cor.  iii. 
10."  Jacobus. 

Endeavor  for  the 
best  and  provide 
agst.  the  worst. 


grolttgrto  war 

blJo.  V.  4. 

"Our  Lord  had 
been  giving  high 
and  heavenly 
precepts;He  tells 
us  If  we  will 
erect  our  tower. 
I.e.,  build  up  our 
lives,  we  must 
frame  our  ac- 
count for  a  large 
amount  of  diffi- 
culty and  suffer- 
ing." Gregory. 


salt 

c  Ma.  V.  13;  Mk. 
ix.  50. 

d  Jo.  XV.  6;  Je. 
xvii.  6. 

"  Salt.— A  figure 
of  nourishment 
andpreservatlon. 
In  Scripture 
symbolism  the 
whole  life-retain- 
ing, purifying 
influence  of 
the  Spirit  of 
God.  A  symbol 
of  heavenly  wis- 
dom and  perpe- 
tuity (Col.  Iv.  6). 
O  f  barrenness 
(Judg.  Ix.  45). 
O  f  hospitality 
(Ezr.  iv.  14,  mar- 
gin) Of  grati- 
tude. Eating 
salt,  Arabs  es- 
teem you  a 
friend.  Sprinkled 
o  n  sacrifices, 
(Lev.  11.  13)." 
Van  Dorm. 


might  be  a  far  more  serious  matter  than  they  imagined."  Farrar.  coiinteth, 
Gk.,  recliOn  with  pebbles.  Anc.  counting  by  dropping  pebbles,  finisli,''  if  not,  he 
would  proclaim  his  own  folly,  and  invoke  public  ridicule,  foundation,  of  itself  an 
important  part  of  the  work,  mock,  "Very  possibly  this  might  have  actually  hap- 
jiened  in  some  well-known  instance,  since  the  Herodian  family  had  a  passion  for  great 
buildings  and  probably  found  many  imitators."     Gam.  B. 

The  folly  of  prof essiomvitho'ut  forethought. — I.  The  entrance  upon,  and  progress 
in,  a  religious  life  is  like  building  a  tower.  11.  This  calls  for  great  caution  and  cir- 
cumspection. III.  Where  these  are  neglected,  it  is  an  instance  of  folly,  and  will 
expose  to  shame  and  contempt.  I.  The  entrance  upon,  &c. — 1.  Because  there  must 
be  a  foundation  to  support  the  building;  2.  It  is  a  work  of  labor  and  difficulty;  3. 
It  is  a  gradual  work;  4.  It  is  a  visible  work;  5.  It  is  a  durable  work.  11.  This  calls 
for,  etc. — 1.  He  will  consider  the  certain  and  necessary  expense;  2.  To  this  he  will 
add  the  possible  and  contingent  expense ;  3.  What  it  must  cost  God;  4.  The  bene- 
fits and  advantages  hoped  for.  UI.  Where  this  caution  and  circumspection  are  neg- 
lected, etc.    Beddome. 

Consider  the  future. — It  behoveth  him  that  walketh  upon  cords  strained  and  fas- 
tened on  high,  diligently  to  look  to  his  footing,  that  he  may  not  fall  this  way  or  that; 
so  it  standeth  us  to  be  wary,  and  careful  to  look  about  us,  to  take  good  heed  where 
we  set  our  feet  (that  is,  our  affections  and  the  delights  of  our  hearts),  lest  we  fall 
down  headlong  into  the  bottomless  gulf  of  God's  displeasure.     Cawdray. 

31 — 33.  king,  a  Christian  disc,  is  a  king  and  a  soldier,  as  well  as  a  builder. 
war.  Christian  life  is  a  conflict,  a  "holy  war."  another  kingf,  even  the  Prince 
of  this  world,  ten  .  .  twenty,  superiority  of  Satan's  resources.'  while  . 
.  off,  until  a  man  becomes  a  disc.  Satan  does  not  seem  near,  peace,  He  who 
fighteth  for  us  renders  no  disgraceful  peace  needful,  bee.  victory  is  sure,  my 
disciple,  whom  I  will  help  both  to  build  for  eternity  and  fight  the  good  fight  of 
faith. 

Counting  the  cost. — I.  The  conditions  imposed.  It  is  evident — 1.  That  a  certain 
limitation  is  required;  2.  The  spirit  enforced  is  of  universal  obligation;  3.  The 
blessedness  involved  in  being  disciples  of  the  Saviour  will  prove  an  ample  compen- 
sation. II.  The  dutyjenjoined — 1.  To  preserve  us  from  shame  and  disgrace;  2.  To  se- 
cure us  from  the  most  terrible  disasters. 

Forethought. — A  man  that  hath  a  journey  to  make,  though  he  has  made  the 
same  before,  would  not  pursue  it  without  great  and  often  consideration,  especially 
whether  he  were  in  the  right  way  or  no,  what  pace  he  held,  how  near  he  was  to  the 
journey's  end,  and  the  like ;  so  every  Christian  hath  far  more  need  of  consideration, 
who  must  pass  from  earth  to  heaven,  being  subject  to  manifold  dangers,  as  every 
pleasure  of  the  world,  every  lust,  every  dissolute  thought,  every  alluring  sight  and 
tempting  sound,  every  devil  upon  the  earth,  or  every  instrument  of  his,  which  are 
innumerable,  lying  in  wait  to  spoil  him  upon  his  way  toward  heaven.     Cawdray. 

34,  35.  salt,"  "salt,  therefore,  is  good,"  connecting  this  with  what  goes  be- 
fore. "  Christianity  arrested  the  corruption  begun,  and  imparted  a  fresh  and  last- 
ing savor."  lost  .  .  savour,  salt  of  learning,  savorless  of  grace;  lit.,  if  its 
quality  of  saltness  be  spoiled,  seasoned,  "have  its  power  to  preserve;"  how 
shall  that  wh.  is  salt  in  app.  only,  be  made  so  in  reality  ?  land  .  .  dunghill, 
i.e.,  good  for  nothing."* 

Tlie  salt  of  the  earth  (see  Mk.  ix.  50). — Two  things  are  here  contained:  I.  An 
obvious  statement— Salt  is  good:  1.  For  seasoning;  2.  As  a  preventive  of  putrefac- 
tion. But  if  it  loses  its  saline  quality,  nothing  is  more  worthless.  II.  A  seasonable 
advice:  It  consists  of  two  parts  {see  Mk.  ix.  50):  1.  Personal:  "  Have  salt  in  your- 
selves."— (1)  Sincerity;  (2)  Purity.  2.  Relative:  "And  have  peace  with  one 
another."  In  order  to  do  this — (1)  Cultivate  a  spirit  of  forbearance  and  forgiveness; 
(2)  Be  clothed  with  humility;  (3)  Abstain  from  evil-speaking. 

Being  dead,  yet  speaketh. — A  gentleman  relates  that  many  years  ago  he  was  on 
a  visit  to  the  Isle  of  Man,  and  during  his  walks  he  strolled  into  the  quiet  churchyard, 
where  repose  the  bodies  of  many  a  faithful  and  humble  Christian.  Near  a  grave,  in 
the  corner  of  the  churchyard,  he  noticed  a  lady  with  a  little  girl  (the  latter  about 
twelve  years  of  age),  to  whom  she  was  relating  the  story  of  the  "Dairyman's  Daugh- 
ter," whose  remains  lay  beneath  their  feet.  As  the  lady  proceeded  with  the  narra- 
tive, he  observed  the  little  girl  lift  up  her  eyes  tilled  with  tears,  and  heard  her  say 
that  she  would  try  and  be  as  good  as  the  "Dairyman's  Daughter  "  had  been.    After 


Chap.  XV.  1—7. 


LUKE. 


879 


planting  a  beautiful  lily  on  the  srave,  tliey  walked  slowly  away.  The  gentleman, 
upon  making  inquiry,  found  that  the  lady  was  the  Duchess  of  Kent,  and  the  little  girl 
her  daughter.  The  latter  is  now  the  Queen  of  England.  Lost  viflitence.—A.  person 
once  pleading  with  Bishop  Alst  in  favor  of  going  into  worldly  society  said,  "You 
know,  believers  are  called  to  be  the  salt  of  the  earth."  "Yes,"  said  the  Bishop,  "  but 
if  the  salt  be  cast  into  the  ocean,  from  whence  it  was  first  drawn,  it  will  melt  away, 
and  vanish  entirely." 


CHAPTER   THE  FIFTEENTH. 

1,2.  drew  near,"  (tA;.,  were  drawing  near.  Their  habit,  publicans,  apos- 
tate Jews,  regarded  as  the  vilest  sinners,  sinners,  open  violators  of  Divine  Law. 
hear  him,  "  The  hostility  of  Pharisees  and  scribes  would  naturally  give  to  these 
outcasts  a  certain  bias  in  His  favor,  causing  their  hearts  to  lean  towards  Him,  while 
His  words  of  hope  fell  upon  their  lives  like  the  breaking  of  a  new  dawn."  Exi^.  Bib. 
murmured,  Gk. ,  audibly,  receiveth, ' '  He  welcomed  them,  receiving  them  gladly, 
as  the  verb  of  the  Pharisees'  murmur  implies."  eateth,  "That  He  should  receive, 
in  the  sense  of  welcoming  sinners,  was  bad  enough  to  Pharisaic  bigotry ;  but  eating 
with  them  was  shockingly  scandalous." 

The  sinner's  friend. — I.  The  Receiver — "This  man  " — 1.  His  sympathy — "  Man ; " 
2.  His  capability — "Divine."  H.  The  received — "Sinners" — 1.  Such  as  most  need 
help;  2.  Such  as  least  deserve  it.  HI,  The  reception — "Eateth"—!.  Friendly  as- 
sociation; 2.  Complete  reconciliation.     Wythe. 

Sinners  welcomed  by  Christ. — A  restless,  wounded  soldier  in  the  hospital,  when 
informed  that  the  surgeon  was  coming,  said,  "  It  ain't  such  help  that  I  want.  I  am 
a  dreadful  wicked  man."  The  Christian  nurse  tried  to  comfort  him  with  the  promises 
of  the  Bible;  but  he  could  not  be  comforted.  At  length  he  read,  "  For  God  so  loved 
the  world,  that  He  gave  His  only  begotten  Son,  that  whosoever  believeth  on  Him 
should  not  perish."  The  despairing  soldier  gi-asped  at  the  word  "  whosoever,"  but 
thought  it  could  not  include  such  a  wicked  sinner  as  he  was.  He  was  assured  that 
he,  so  vile,  hardened,  wi-etched,  and  sick,  was  included  in  it.  The  word  "  whosoever  " 
saved  him.  He  went  into  the  vale  of  death  supported  by  it,  believing  in  the  Lord 
Jesus  Christ.     This  word  gives  universal  hope. 

3 — 7.  them,  the  Publicans,  etc.,  but  meant  for  the  Pharisees,  man,  if  a 
man  would  toil  thus  for  a  sheep,  how  much  more  Christ  for  a  human  soul.*  hun- 
dred sheep,''  large  flocks  com.  in  the  E.  lose,''  like  men,  sheep  apt  to  wander. 
one,  will  not  lose  even  one.  until,  not  resting  U7itil.  "In  Palestine,  at  any  mo- 
ment, sheep  are  liable  to  be  swept  away  by  some  mountain  torrent,  or  carried  ofl' 
by  hill-robbers,  or  torn  by  wolves.  At  any  moment  their  protector  may  have  to 
save  them  by  personal  hazard."  Peloubet.  shoulders,*  carries,  does  not  fZW^-e  back. 
"  A  familiar  practice  with  shepherds  when  the  creature  is  sick,  fatigued  or  in  any  way 
unable  to  travel  on  its  own  feet."  Am.  Com.  rejoicing',  that  the  sheep  is  safe,  and 
his  property  not  diminished,  rejoice  .  .  me,  he  would  have  others  share  his 
joy.  my,  still  his,  though  lost,  repenteth,  not  over  the  sinner  as  a  sinner,  but 
as  a  penitent,     need    .     .     repentance,  if  such  can  be  found. 

Tlie  heart  of  God  exposed. — I.  Humanity  as  lost:  1.  A  state  of  deprivation;  2. 
A  state  of  responsibilit.y.  II.  Humanity  as  sought:  1.  By  persevering  eflbrt ;  2.  By 
self-sacrificing  love.  III.  Humanity  as  found:  1.  A  Divine  restoration;  2.  Ajoj'- 
ful  restoration.  The  joy  of  angels  over  a  rej)enting  sinner. — I.  Where  are  we  to  find 
these  ninety  and  nine  just  persons  who  need  no  repentance  ? — 1.  It  may  be  that 
those  who  have  already  repented  are  intended;  2.  Or  that  the  case  is  put  hypothe- 
tically  for  the  sake  of  argument.  H.  Why  this  spectacle  should  have  such  an  eflect 
on  heavenly  beings,  and  particularly  on  angels  ?  III.  Why  the  joy  of  angels  should 
be  greater  on  the  occasion  of  one  sinner's  repentance  than  that  which  they  derive 
from  the  spectacle  of  ninety-nine  righteous  persons,  who  need  no  repentance  ?  IV. 
Why  does  Christ  place  the  scene  of  this  joy  in  heaven  ?    Robt.  Hall. 

Anecdote  of  Henry  Martyn. — Mahomed  Raham,  a  Persian,  having  been  asked 
respecting  the  change  that  had  taken  place  in  his  religious  sentiments,  gave  the  fol- 
lowing account: — "  In  the  year  1223  of  the  Hegira,  there  came  to  this  city  an  Eng- 
lishman, who  taught  the  religion  of  Christ  with  a  boldness  hitherto  unparalleled  in 
Persia,  in  the  midst  of  scorn  and  much  ill-treatment  from  our  mollahs,  as  well  as 
the  rabble.     He  was  a  beardless  youth,  and  evidently  enfeebled  by  disease.     He 


A.D.  29. 

"Four  hours 
from  Aleppo,  I 
broke  oft  a  piece 
of  ground,  ex- 
posed to  the  rain 
and  sun.  I  found 
it  contained  par- 
ticles of  salt, 
which  had 
wholly  lost  its  pe- 
culiar savor." 
Maundrell. 


publicans 
and  sinners 

"  It  Is  worthy  of 
special  remark 
that  all  the  in- 
teresting and 
precious  Instruc- 
tion of  this  chap- 
ter, and  almost 
all  that  follows 
to  chapter  xvii. 
10,  comes  to  ua 
through  Luke's 
Gospel  alone, 
and  may  have  all 
hung  on  the  lit- 
tle incident  of 
the  murmuring 
o  f  hypocritical 
worldlings,  be- 
cause Jesus  on  a 
certain  occasion 
acted  like  Him- 
self." Am,  Com. 

a  Ma.  Ix,  10. 


parable  of  the 
lost  sheep 

6  Ma.  xil.  12. 

c  Lu.  ii.  8;  Jo.  x. 
1—16. 

d  Ac.  xvli.  27;  1 
Pe.  ii.  25. 

e  Ts.  liii.  6;  xl.  2. 

It  was  a  fixed  no- 
tion of  the  Jews 
that  God  had' 'not 
appointed  repent- 
ance to  the  just, 
and  to  Abraham, 
and  Isaac,  and 
Jacob,  which  have 
not  sinned  against 
thee"  (Prayer  of 
Hanasses).  Cam. 
Bib. 

"Better  to  be  a 
lost  sheep  than  a 
goat  or  a  swine." 
Marshall. 

"  Many  gems, 
seals,  fragments 
of  glass,  relics  of 
the  primitive 
Church,  repre- 
sent the  Good 
Shepherd  bring- 
ing    home     the 


380 


LUKE. 


Chap.  XV.  8— lo. 


A.D.  29. 

lost  Sheep  upon 
his  shoulders.  It 
was  painted  up- 
on the  commun- 
ion cup.'  Tertul- 
lian.  "It  Is  found 
In  bas-reliefs  on 
sarcophagi,  and 
paintings  in  the 
catacombs. 
Sometimes  He 
holds  the  seven- 
reeded  pipe,  to 
show  the  attrac- 
tions of  Divine 
love,  or  sitting 
down,  as  If  weary 
of  the  length  of 
the  way."  Macfar- 
lane. 


parable  of 
the  lost  coin 

aPs.  cxis.  105. 

The  women  of 
Nazareth  still 
wear  around  the 
forehead  and 
face  a  roll  of 
silver  coins, 
called  ' '  semedi, ' ' 
to  which  the 
Saviour  here  al- 
ludes. Schaff.  ^ 

"  What  a  beauti- 
ful thing  is  a 
new  piece  of 
money,  sharply 
cut  and  polish- 
ed I  Can  we  fall 
to  see  In  it  a  type 
of  the  human 
soul  when  first  it 
came  new  mint- 
ed from  the  Cre- 
ator's hand  ?  It 
had  enstamped 
upon  it  His 
image,  and  was 
designed  by  Him 
to  be  a  willing 
witness-bearer 
to  the  rightful- 
ness of  His  au- 
thority. And  so 
it  Is  not  by  any 
means  a  stretch- 
ing of  the  figure 
here  to  see  in 
this  piece  of 
money,  as  It  was 
at  first,  a  repre- 
sentation of  the 
soul's  original 
dignity."  Wm.M. 
Taylor. 

•' There  is  no 
greater  holiness 
than  procuring, 
and  rejoicing  in. 
another's  good." 
Herbert. 


dwelt  among  us  for  more  than  a  year.  I  was  then  a  decided  enemy  to  infldels,  as 
the  Christians  are  termed  by  the  followers  of  Mahomet,  and  I  visited  the  teacher  of 
the  despised  sect,  with  the  declared  object  of  treating  him  with  scorn,  and  exposing 
his  doctrines  to  contempt.  Although  I  persevered  for  some  time  in  this  behavior 
towards  him,  I  found  that  every  interview  not  only  increased  my  respect  for  the  in- 
dividual, but  diminished  my  confidence  in  the  faith  in  which  I  was  educated.  His 
extreme  forbearance  towards  the  violence  of  his  opponents,  the  calm  and  yet  con- 
vincing manner  in  which  he  exposed  the  fallacies  and  sophistries  by  which  he  was 
assailed,  for  he  spoke  Persian  excellently,  gradually  inclined  me  to  listen  to  his  argu- 
ments, to  inquire  dispassionately  into  the  subject  of  them,  and  finally,  to  read  a 
tract  which  he  had  written  in  reply  to  a  defence  of  Islamism  by  our  chief  mollahs. 
Need  I  detain  you  longer  ?  The  result  of  my  examination  was  a  conviction  that  the 
young  disputant  was  right.  Shame,  or  rather  fear,  withheld  me  from  avowing  this 
opinion :  I  even  avoided  the  society  of  the  Christian  teacher,  though  he  remained 
in  the  city  so  long.  Just  before  he  quitted  Shiraz,  I  could  not  refrain  from  paying  him 
a  farewell  visit.  Our  conversation — the  memory  of  it  will  never  fade  from  the  tablet 
of  my  mind — sealed  my  conversion.  He  gave  me  a  book;  it  has  ever  been  my  con- 
stant companion.  The  study  of  it  has  formed  my  most  delightful  occupation;  its 
contents  have  often  consoled  me.  Upon  this  he  put  into  my  hands  a  copy  of  the 
New  Testament  in  Persian;  on  one  of  the  blank  leaves  was  written: — '  TJiere  is  joy 
in  heaven  over  one  sinner  that  reiienteth.      Henry  Martyn.^  " 

8 — lo.  ten  pieces  of  silver,  ten  drachmas.  "The  probable  interpreta- 
tion is  that  the  ten  drachmas  were  the  ten  coins  worn  as  a  frontlet  by  the  women  of 
the  East.  This  frontlet  was  given  by  the  bridegroom  to  the  bride  at  the  time  of 
marriage,  and  like  the  ring  of  Western  life,  it  was  invested  with  a  kind  of  sanctity." 
Ex}).  B.  piece,  one  drachma,  =  ab.  sixteen  cents,  =  one  Ro.  penny,  candle," 
lamp;  glass  rare,  windows  small,  houses  dark.  This  proved  by  houses  at  Pompeii. 
sweep  .  .  house,  floor  of  earth,  gen.  cov.  with  straw,  diligently,  "for 
should  one  of  its  pieces  be  lost,  it  would  be  regarded  as  an  indication  that  the  pos- 
sessor had  been  unfaithful  to  her  marriage  vow."  Exp.  B.  till,  like  the  shepherd 
she  seeks  until,  etc.  found,  neither  sheep  nor  coin  had  been  found  but  for  the 
seeking,  joy  .  .  angels,  no  ?<«rme  or  w«//o/?/ joy  in  heaven,  one  sinner, 
even  one,  value  of  one  soul,  repenteth,  not  that  "conquereth  a  nation,"  or 
"  writeth  a  book,"  but  that  turns  fro.  sin. 

TJie  lost  piece  of  silver. — 1.  The  loss  the  woman  sustained;  2.  The  course  she 
adopted;  3.  The  gladness  she  felt.  I.  Among  the  various  events  which  transpire 
on  earth,  there  is  one  that  pre-eminently  draws  the  attention  and  excites  the  liveli- 
est interest  of  the  angelic  hosts.  H.  If  the  repentance  of  a  sinner  be  thus  regarded 
by  the  celestial  legions,  it  is  evident  that  it  cannot  be  the  insignificant  thing  that 
many  imagine — 1.  Its  relative  importance ;  2.  Its  intrinsic  importance.  III.  If  the 
conversion  of  a  sinner  is  an  event  that  caitses  joy  in  heaven,  the  circumstance  loudly 
calls  upon  men  to  repent.  IV.  "VVTiile  there  is  joy  in  heaven  on  account  of  such  an 
event,  it  ought  to  be  regarded  by  us  with  the  same  feelings.     Anon. 

An  illustration  from  India. — A  lady,  observing  the  loss  from  her  ring  of  a  small 
but  valuable  stone,  told  her  servant,  who  immediately  said  she  would  look  for  it,  and 
left  the  room.  She  quickly  returned  with  a  lighted  oil  lamp,  a  dust-pan,  and  brush. 
Putting  the  former  on  the  floor  by  her  side,  she  commenced  sweeping  the  room  all  over 
most  diligently,  and  looking  by  the  light  of  the  lamp  carefully  through  the  dust,  she 
soon  produced  the  tiny  but  precious  stone.  To  make  the  picture  more  complete, 
the  ej^es  of  the  poor  woman  brightened  when  she  discovered  and  restored  it;  and 
then,  going  into  the  verandah,  she  told  the  rest  of  the  servants  how  she  had  found 
the  stone  which  had  been  lost.  "  Until.''' — The  Rev.  J.  Reed,  at  a  Sunday-school 
meeting  in  London,  said  if  he  rightly  understood  the  i)rincipal  duty  of  Sunday-school 
teachers,  it  was  to  bring  the  scholars  to  Christ;  and  he  felt  how  very  important  it 
was  that  they  should  not  only  be  themselves  in  Christ,  but  should  maintain  a  high 
standard  of  piety.  Their  work,  like  that  of  the  ministry,  must  necessarily  derive  a 
large  amount  of  influence  from  the  spirit  in  which  it  was  done.  He  liked  to  read 
that  word  in  the  parable  of  the  lost  piece  of  money — "until."  The  woman  was  des- 
cribed by  our  Lord  as  searching  diligently  "until  she  found  it."  It  meant  that  she 
did  not  merely  see  the  value  of  silver;  but  that  she  was  determined  to  have  it.  And 
speaking  reverentially  of  Him  with  whom  the  result  lay,  he  would  say  to  Sunday- 
school  teachers  that  they  needed  more  of  the  spirit  indicated  by  the  word  "until" 
in  all  their  eff"ortg.  They  wanted  a  more  complete  belief  in  God's  truth  in  reference 
to  individual  cases. 


Chap.  XV.  II— 16. 


LUKE. 


381 


II— 13.  said,  this  par.  being  styled  the  "  pearl,"  and  "  crown  "  of  all  His  pars. 
certain  man,  the  great  Father  of  all.  two  sons,  Jews  and  Gentiles ;  or  Phari- 
sees and  Publicans,  younger,  all.  to  apostacy  of  Gentiles,  give,  "Every  man 
may  see  himself  in  this  prodigal.  For  what  is  sin,  but  a  departure  from  God,  a  de- 
termination to  be  independent  of  God  ?"  Taylor,  portion,  the  elder  son  provided 
for  the  sisters  and  had  a  double  share,  falleth,  as  if  itfell  by  right,  and  were  not 
a  free  gift,  divided,  acceded  to  the  request,  the  sequel  showing  that  we  may  be 
thankful  that  some  of  our  prayers  are  not  granted,  not  .  .  after,"  "This 
shadows  forth  the  rcqndity  (1)  of  national,  and  (2)  of  individual  degeneracy.  Cam. 
Bib.  all,  leaving  best  treasure — his  father's  love— behind,  far,  distance  in  affec- 
tion greater  than  in  space,  wasted,''  Gk.,  dissipated:  tig.  fr.  winnowing  the  chaff. 
riotous  living,  Gk.,  not  caring  to  save  any  portion. 

TJie  2:>rodi(jaL — I.  A  loss  of  confidence.  II.  Permission  to  depart.  III.  Leav- 
ing the  homestead.  IV.  Life  wasted.  V.  Pleasures  exhausted.  VI.  Servitude. 
VIL  Cravings.     VIII.  Worldly  selfishness. 

Provided  for  in  the  ivoi-ld. — "Provided  for  !  "  indeed  it  is  too  often  the  provided 
with — provided  with  means  for  self-ruin — for  an  utter,  reckless  waste  of  the  vital 
powers ;  for  means  for  sustenance  in  a  state  of  idleness,  and  so  of  means  for  the  in- 
troduction and  fostering  of  every  habit  which  is  the  ofl'spring  of  indolence  and  temp- 
tation. The  writer  will  never  forget  the  hour  when  a  brilliant  young  man,  now  an 
ornament  to  society  and  a  most  useful  citizen,  stood  at  a  certain  corner,  pointed  out 
five  spacious  mansions,  accompanying  the  action  with  a  brief  recital  of  his  own  ex- 
perience. "  Those  five  large  houses,"  remarked  he,  "  were  the  homes  of  five  young 
men,  all  of  them  the  sons  of  wealthy  fathers,  who  were  ambitious  to  insure  an  ample 
provision  for  their  families.  At  the  time  to  which  I  refer,  my  own  father  was  living, 
and  was  thought  to  be  one  of  the  most  prosperous  merchants  in  the  citj^  The  five 
young  men  were  my  intimate  associates.  It  was  give  and  take  in  our  daily  rounds ; 
and  this  system  of  mutual  treating  and  free  expenditure,  was  fast  shovelling  out  the 
downward  track.  We  were  2)>'ovided  with  abundance  of  means  for  the  gratification  and 
growth  of  the  sensual  nature.  At  that  time  my  father  was  suddenly  drowned,  and, 
through  some  unexplained  mystery,  whereas  his  partner  came  out  a  rich  man,  his  estate 
proved  to  be  but  little  more  than  solvent.  That  settlement  broke  up  my  companion- 
ship with  the  five  young  men.  I  was  too  proud  and  independent  spirited,  to  take 
and  not  give  back  again,  and  on  learning  I  had  to  provide  for  myself,  I  bent  my 
energies  to  the  task  of  mastering  the  profession  of  which  I  am  now  a  member.  I 
did  not,  however,  lose  sight  altogether  of  my  five  former  companions.  They  Avere 
provided  with  means  most  effectually  to  bring  about  their  self-ruin.     Last  week 

Edward  H ,  the  last  one  of  the  five,  was  assisted  home  by  a  policeman  at  two 

o'clock  at  night,  from  the  scenes  of  his  debaucheries,  thrust  in  the  front  door  of  his 
father's  house,  and  was  found  lying  dead  upon  the  hall  floor  in  the  morning.  The 
other  four  all  came  to  miserable  ends.  One  shot  himself;  another  died  of  delirium 
tremens ;  a  third  was  drowned  while  on  a  spree  with  companions  of  his  evil  hours ; 
while  a  fourth  was  stabbed  in  a  gambling  hell.  Of  all  the  most  fortunate  things 
which  ever  fell  to  my  lot,  that  was  one  of  the  most  fortunate  which  prevented  me 
from  being  ^wovided  for  after  the  style  of  those  five  inheritors  of  their  father's 
wealth."    A.  Wylie. 

14 — 16.  Spent  all,"  and  gained  nothing,  arose,  God  sometimes  sends 
trouble  to  drive  men  back  to  Himself.''  famine, the  saddest  is  that  of  the  soul ;  dearth 
of  bread  of  life,  want,  of  what  that  land  did  not  supply,  joined  .  .  citizen,  the 
sinner  becomes  an  engaged  servant  of  Satan:  does  not  yet  long  for  home,  feed 
swine,  once  a  son  at  home,  now  a  swineherd  afar  ofl'.  fain,  Gk.,  intense  desire. 
husk,  pod  of  carob  tree,  still  used  as  a  pig-food  in  Cyprus."  no  .  .  man,  no 
true  friendship  among  the  wicked. 

TJie  prodigal  son. — I.  The  foolish  course  he  pursued:  1.  His  demand;  2.  His 
departure;  3.  His  distress.  II.  The  wise  resolution  he  adopted:  1.  It  indicated  that 
reason  had  assumed  her  sway  over  his  faculties  and  feelings;  2.  It  was  a  resolution 
induced  by  calm  and  serious  reflection;  3.  It  was  connected  with  deep  penitence 
and  self-abasement;  4.  It  was  a  resolution  carried  into  effect  without  delaj\  HI. 
The  cordial  welcome  he  received:  1.  What  this  loving  father  felt,  and  how,  under 
the  influence  of  those  feelings,  he  acted;  2.  The  words  the  father  addressed  to  the 
servants.  IV.  The  solitary  drawback  he  encountered:  1.  The  elder  son  proclaims 
his  own  merits ;  2.  He  dwells  upon  his  brother's  misdeeds ;  3.  He  accuses  his  father 
ol  acting  ungenerously  towards  himself. 


A.D.  29. 

parable  of  the 

prodigal 

sou 

he  leaves  his 
home  and 
journeys  to  a 
far  country 

a  Ep.  ii.  11,  12. 

"A  picture  of  the 
Gentile  world 
leaving  the  tents 
of  Sheni."  Slier. 
"The  permission 
of  free-will  to 
man."  Alford. 


19; 


6  Pr.  xxviii. 
xxiii.  5. 

••Main  design 
twofold— 1.  To 
show  Uod's  will- 
ingness to  re- 
ceive penitent 
sinners :  2.  The 
causeless  ground 
of  Jewish  jeal- 
ousy towards 
Gentiles."  Van 
Doren. 

•'Heaven  takes 
notice  of  the  con- 
version of  a 
sinner ;  there  is  a 
quire  of  angels 
that  sweetly 
sings  the  Epitha- 
lamium  of  a  SOUl 
divorced  from 
Bin  and  Satan, 
and  espoused 
unto  Christ."  R. 
Culworth. 

"  The  tears  of 
the  penitent 
compose  the 
wine  of  the  an- 
gels." Bernard. 


wastes  his 
living  and 
suffers  from 
famine 

c  Is.  Iv.  2;  Am. 
viii.  11.  12. 

d  Je.  ii.  19. 

••  When  the  pho- 
tographer wishes 
to  develop  the 
picture  that  is 
hidden  in  the 
film  of  the  sensi- 
tive plate  he  car- 
ries it  to  a  dar- 
kened room,  and 
bathed  in  the  de- 
veloping soluti'n 
the  latent  image 
gradually  a  p  - 
pears,  even  to  the 
minutest  details. 
It  was  80  here." 
Exp.  B. 

e  Thomson  L.  and 
B. 


382 


Chap.  XV.  17—24. 


For  carob-tree 
see  Balfour,  Plants 
of  Bib.  69 ;  Robin- 
son's Bib.  Res.  lii. 
58;  Stanley,  Sin. 
and  Pal.  146; 
Tristram,  Land  of 
Israel,  16,  88,  492; 
Dun's  Bib.  Nat. 
Science,  li.  583; 
Trench,  Par.  398. 


he  repents 

a  Ecc.  ix.  3. 

"Here,  too,  we 
may  say  that 
this  history  has 
been  often  liter- 
ally  lulfllled. 
There  Is  scarce- 
ly a  week  that 
some  poor,  dis- 
illusioned man 
who  left  his  Scot- 
tish home  to 
seek  relief  from 
parent'l  restraint 
in  this  far  coun- 
try, does  not 
come  begging  at 
my  door  for 
bread."  I'aylor. 

b  Is.  Iv.  7;Ho.xiv. 
1.2. 

c  "He  nowhere 
gives  up|his  rela- 
tion." Alford. 


his  return 
and  welcome 
home 

dPs.  clii.  8—10, 
12;  Ep.  li.  13. 

e  Is.  Ixv.  24. 

/Ja  Iv.  8;  Ne.  ix. 
17;  Ge.  xxvii.  18; 
2  S.  xlv.  33. 

g  Ps.  cxxlx.  8; 
Pr.  xxvil.  U. 

h  Mai.  ill.  6. 

i  Be.  iii.  18;  Zee. 
iii.  4;  Ge.  xli.  42; 
Re.  xil.  1. 

"In  the  lumin- 
ous atmosphere 
of  the  father's 
love  the  youth  is 
no  more  the  prod- 
igal ;  he  is  as  one 
transflgu  red ; 
and  now  that  the 
chrysalis  has 
left  the  mire,  and 
crept  up  Into  the 
sunlight.  It  must 
have  a  dress  be- 
fitting Its  new 
summer  life, 
wings  of  gauzo, 
and  robesof  rain- 
bow hues."  Exp. 
Dib. 


Tlie  kharub  tree  (Ceratonia  siliqua). — "This  tree  is  common  in  Syria;  it  pro- 
duces long  slender  pods,  shaped  like  a  horn  or  sickle,  containing  a  sweetish  pulp 
and  several  brown  shining  seeds  like  beans.  These  pods  are  sometimes  used  as  food 
by  the  poorer  classes  in  the  E.,  and  swine  are  commonly  fed  with  them."  Robinson. 
"  Horace  alludes  to  living  upon  husks,  as  upon  vile  food."  (Ep.  II.  i.  23).  Pliny  calls 
them  the  food  of  pigs  (N.  H.  xxiii.  79).  They  are  still  used  in  Spain,  etc.,  as  food 
for  cattle,  and  were  often  given  to  horses  by  British  soldiers  in  the  Peninsular  War. 
They  are  imported  into  Britain,  and  called  locust  beans  by  the  farmers,  from  a  mis- 
taken notion  that  they  were  the  locusts  of  Mat  iii.  4,  Mk.  i.  6.  Hence  also  the  carob 
is  called  the  locust-tree,  and  the  fruit  is  termed  by  the  Germans  Johannisbrod=St. 
John's  bread.  A  tree  will  sometimes  produce  800  to  900  lbs.  of  pods.  The  pod  is 
8  or  9  in.  long  and  1  in.  broad. 

17 — 19.  came  .  .  himself,  "he  had  been  beside  himself.""  hired  ser- 
vants, not  swineherds,  while  I  am  a  son  without  food,  father,  how  dif.  he  treats 
his  servants  fr.  this  citizen,  bread,  not  husks,  spare,  and  I  have  what  the  swine 
can  well  spare,  perish  .  .  hunger,  bee.  of  quality  of  the  food.  I  will 
arise,*  no  sooner  is  the  "I  will "  spoken  than  there  is  a  reversing  of  all  the  wheels. 
The  hands  follow  whither  the  heart  has  gone ;  the  feet  shake  ofl"  the  dust  of  the  far 
country,  retracing  the  steps  they  measured  so  foolishly  and  lightly  before ;  while  the 
eyes,  washed  by  their  bitter  tears — 

"  Not  backward  are  their  glances  bent. 
But  onward  to  the  Father's  house."    Exp.  Bib. 

go  .  .  father,  not  to  another  citizen,  sinned  .  .  heaven,  in  disobeying 
thee,  leaving  home,  trusting  self,  before  thee,  in  thy  sight  as  well  as  in  sight  of 
heaven  and  man.    worthy,  humility,    son,"  that  title  forfeited,     as  one,  let  me 

live  at  home  on  a  level  with  the  servants. 

The  soul's  hunger. — I.  Exhibit  the  grounds  of  this  hunger — 1.  The  soul  is  an 
organ  that  needs  food  for  its  sustenance ;  2.  God  is  the  proper  food  for  the  soul ;  3. 
A  separation  from  God  is  a  life  of  bitter  hunger.  II.  Exhibit  the  signs  of  it — 1.  Un- 
easiness; 2.  Discontent;  3.  Remorse;  4.  Disgust.     Wythe. 

I  will  arise. — A  soldier  hearing  the  parable  of  the  Prodigal  Son  read  in  hospital, 
when  the  words  were  uttered,  "I  will  arise  and  go  to  my  father,"  cried  out,  "That's 
me,  that's  me  ! "  He  suited  his  action  to  the  word,  and  soon  found  peace  in  believ- 
ing. Two  years  after,  at  the  battle  of  Fredericksburg,  he  laid  down  his  life,  ending 
bravely  a  consistent  career.  The  Tprodirjal  reclaimed. — The  late  Admiral  Williams, 
when  young,  was  gay,  and  so  addicted  to  expensive  pleasures  that  no  remonstances 
had  the  power  to  reclaim  him,  being  so  enamored  of  ruinous  folly.  When  his  father 
died,  he  joined  the  rest  of  the  family  to  hear  the  will  read.  His  name  did  not  occur 
amongst  those  of  the  other  children,  and  he  looked  upon  the  omission  as  a  testimony 
of  his  father's  resentment  against  him.  At  the  close  of  it,  however,  he  found  him- 
self brought  in  as  a  residuary  legatee,  or  who  was  to  receive  all  that  remained  of  his 
father's  property,  after  paying  the  other  legacies,  in  these  words: — "All  the  rest  of 
my  estate  and  effects  I  leave  to  my  son  Peter  William,  knowing  that  he  will  spend  it 
all."  On  hearing  this,  the  young  gentleman  burst  into  tears:  "My  father,"  said  he, 
"has  touched  the  right  string,  and  his  reproach  shall  not  be  thrown  away."  From 
that  time  he  altered  his  conduct,  and  became  an  ornament  to  his  profession. 

20 — 24.  arose,  good  intentions  nothing  without  resolute  execution,  came 
.  .  father,**  he  had  first  come  to  himself,  saw  him,"  prob.  had  oft.  looked  in 
that  direction;  recognized  him.  compassion,  Gk.,  his  bowels  yearned,  ran,-'' 
eager  to  welcome  the  wanderer,  fell  .  .  neck,  Oriental  sign  of  reconciliation. 
kissed,^  lit.,  eagerly  kissed,  said,  but  was  stopped  bef.  lie  had  finished  what  he 
meant  to  say.  Father,*  he  still  recognizes  that  relationship,  and  the  father  en- 
dorses it.  I  .  .  son,  bef.  he  can  urge  his  request  to  become  as  a  servant,  the 
father  speaks,  making  no  protestations  of  love,  but  iwoving  his  affection,  best 
robe,'  "  It  is  literally  '  X\\q  first  robe  '  and  some  have  explained  it  of  the  robe  he  used 
to  wear  at  home — the  former  robe."  ring,  symbol  of  office,  authority,  shoes, 
"Another  sign  that  he  is  to  be  regarded  as  a  son,  and  not  as  a  mere  sandalled  or  un- 
sandalled  slave."  the  .  .  calf,  that  calf  (Gk.  art.  repeated),  eat  .  . 
merry,  festal  banquet.  The  new  life  begins  in  feast.  The  convert  has  "joy"  as 
M'ell  as  "peace  in  believing."  Father,  son,  and  household,  for,  the  father's  rea- 
son, dead,  to  love,  duty,  etc.  alive,  raised  up  to  newness  of  life,  lost,  to  me, 
and  to  himself,  found,  by  the  searching  of  conscience  and  reflection,  began  . 
,    merry,  in  this  work!  the  beginning  only  of  eternal  rejoicing. 


Chap.  XV.  35—30. 


383 


Tlie  returning  prodigal. — I.  Conviction.  II.  Apprehensions  of  mercy.  III.  De- 
cision.   IV.  Returning.     V.  Welcome.  VI.  Confession.     VII.  Recovery. 

My  child  bo7-n  again. — I  remember  the  new  and  strange  emotions  which  trem- 
bled in  my  breast  when  as  an  infant  he  was  first  folded  to  my  heart — my  first-born 
child.  The  thrill  of  that  moment  still  lingers ;  but  now  that  he  was  "  born  again  " — 
clasped  in  my  arms  a  "new  creature  in  Christ  Jesus,"  my  spiritual  child,  my  son  in 
the  Gospel,  pardoned,  justified,  adopted,  saved,  for  ever  saved  !  Oh  !  it  was  the 
very  depth  of  joy;  joy  unspeakable  !  My  child  was  a  child  of  God  !  The  prayers 
which  preceded  his  birth,  which  cradled  his  infancy,  which  girdled  his  youth,  were 
answered.  My  son  was  Christ's.  The  weary  watchings,  the  yearning  desires,  the 
trembling  hopes  of  years,  were  at  rest.  Our  first-born  son  was  avowedly  the  Lord's. 
Hidden  Life. 

25—27.  elder  son,  ill.  Jews,  also  Pharisees,  field,  at  work,  legal  right- 
eousness, came,  seeing  the  servants  collecting,  music,  wh.  jarred  upon  a  heart 
out  of  tune."  dancing.  Oriental  sign  of  rejoicing,  called,  he  showed  a  most  un- 
fllial  disposition  by  calling  one  of  the  servants,  and  asking  him  what  "these  things 
meant."  things,  so  unusual  in  his  sad  father's  house,  brother,  he  is  reminded 
of  his  relation  to  the  prodigal,  safe  .  .  sound,  lit.,  in  health  of  body,  mind, 
heart. 

Tfie  elder  brother. — "  1.  The  elder  could  not  rejoice,  on  account  of  jealousy,  in  the 
return  of  his  younger  brother.  We  may  find  in  this  elder  brother  our  own  likeness. 
There  is  scarcely  a  fault  more  common  than  this  very  jealousy  and  grudging  of  good 
to  others.  2.  He  set  a  value  and  merit  upon  his  own  decent  behavior.  Now 
nothing  can  be  more  fatal  to  a  right  view  of  our  position  towards  God  than  to  sup- 
pose that  any  merit  can  attach  to  our  obedience.  The  conclusion  to  be  drawn  from 
this  brief  consideration  of  the  elder  brother's  character  is:  1.  In  the  first  place,  his 
past  respectable  domestic  conduct  could  not  have  been  the  fruit  of  genuine  good 
aflections.  Throughout  the  parable  there  is  not  the  faintest  trace  of  aflection  for 
any  one  but  himself.  2.  Secondly,  it  is  evident  that,  however  good  his  life  may 
have  been,  his  real  taste  was  not  for  holiness  and  what  is  right.  3.  Finally,  the 
many  years'  service  of  which  the  elder  brother  boasted  had  not  been  given  out  of 
love  to  his  parent."     Gatty. 

Power  of  pathos. — "I  knew  a  convict  in  New  South  Wales,  in  whom  there  ap- 
peared no  symptoms  of  repentance  in  other  respects,  but  who  could  never  hear  a 
sermon  or  comment  on  this  parable  without  bursting  into  an  agony  of  tears,  which 
I  witnessed  on  several  occasions."  "I  have  wept  but  once  these  forty  years,"  said  a 
veteran  military  officer,  "  and  that  was  when  I  heard  Jesse  Bushyhead,  the  Cherokee 
preacher,  address  his  countrymen  from  the  parable  of  the  Prodigal  Son,  the  tears 
flowing  faster  than  he  could  wipe  them  away."  Bad  fare  in  a  strange  land. — In 
the  journal  of  a  soldier  of  the  72nd  Regt.  of  the  Eng.  army,  published  at  the  close 
of  the  last  general  continental  war,  it  appears  that  the  writer  of  the  journal  had  been 
induced,  in  hopes  of  a  life  of  pleasure,  to  enlist,  and  to  forsake  his  quiet  and  respect- 
able home,  greatly  to  the  grief  of  his  parents.  A  few  years  afterwards,  he  was, 
when  serving  in  the  Peninsula,  glad  to  be  allowed  to  eat  of  the  biscuits  which  he 
was  employed  to  break  for  the  hounds  of  the  commander-in-chief,  at  a  time  when 
provisions  were  scarce.  "I  ate  them  with  tears,"  he  says,  "and  thought  of  the 
Prodigal  Son."    Sir  W.  E.  Parry. 

28 — 30.  angry,  taking  sides  against  his  father:  envy,  censoriousness,  Phari- 
saism, would  .  .  in,*  hence  he  is  now  the  lost  son.  came  .  .  out, 
as  he  had  gone  to  meet  the  younger,  entreated,"  might  have  commanded,  an- 
swering,"* still  sulky,  not  obeying,  serve,  "He  bore  the  name  of  a  son,  but  he 
carried  the  heart  of  a  servant ;  but  a  leal-spirited  son  never  can  do  too  much  for  his 
father,  and  works  '  all  for  love  and  nothing  for  reward.' "  Taylor,  transgressed," 
a  model  Pharisee  !  at  .  .  time,-''  he  had  been  habitually  obedient,  gavest, 
yet  what  had  he  not  given  ?  thy  son,  whom  he  does  not  call  "  my  brother."  de- 
voured, exaggeration  of  off'ences  of  others,  another  featui'e  of  Pharisaism,  fatted 
calf,  kept  in  the  stall  against  some  great  occasion. 

The  elder  son. — ^How  deplorably  lost  he  is — I.  He  serves  his  father  in  a  servile, 
and  not  in  a  filial  spirit.  II.  He  has  enjoyed  his  father's  love,  yet  complains  that  he 
receives  no  reward.  III.  He  asserts  that  he  has  never  transgressed  a  command- 
ment, while  he  has  never  fulfilled  one.  He  boasts  of  his  virtue  and  thereby  increases 
his  transgressions.    Lange. 


the  elder  son 
hears  of  his 
brother's  re- 
turn 

a  Pr.  XXV.  20. 

"There  is  no 
surer  way  to 
make  ourselves 
miserable  than 
to  think  of  our- 
selves more 
highly  than  we 
ought  to  think." 

"You  cannot 
tak«  to  this  elder 
brother.  Even  in 
his  wanderings 
and  sins,  the 
younger  was 
more  lovable 
than  he,  his  in- 
dustry and  so- 
briety notwith- 
standing. So  it 
is  ever  with  the 
selfish  one.  He 
is  a  non-conduc- 
tor in  society. 
The  electricity  of 
love  never  passes 
through  him: 
and,  in  the  end, 
all  loving  hearts 
are  driven  from 
him."  Taylor. 

"  Put  shoes  on 
his  feet,  that  the 
old  serpent  may 
not  find  him 
naked,  so  as  to 
wound  his  heel, 
and  that  he  may 
be  able  to  tread 
upon  the  ser- 
pent's head,  and 
run  without  hin- 
drance the  way 
of  God's  com- 
mandments." 
Chrysostom. 


his  great 
anger 

6  Is.  Ixv.  5 ;  Lu. 
xvili.  11. 

cPs.  cili.  13 ;  Gal- 
iii.  2;  Ge.  iv.  6; 
Ac.  xiU.  18. 

dEo.  xl.  28,  31; 
Ac.  xili.  45. 

e  Cf.  Ma.  xxil.  38, 
39. 

/Ja.  Iii.  2;  Ecc. 
vil.  20;  IJo.  i.  8; 
Job  xxill.  10—12. 

"  Self  -  righteous- 
ness Is  sin  as 
well  as  unright- 
eousness,  and 
may  be  even  a 
worse  sin."  Ma. 
xsl. 31,32.  Farrar. 


384 


LUKE. 


Chap.  xvi.  1—3. 


A.D.  29. 

"All  the  selflsh- 
ness,  coarseness 
and  depravity 
concealed  in  the 
Jewish  heart 
here  breaks  forth 
as  in  the  day 
ot  the  Apostles. 
Thus  the  priests, 
in  Luther's  time, 
and  has  been  re- 
peated a  thou- 
sand times." 
Lange. 

his  anger  is 
reproved  by 
his  father 

a  "Not  thou  Shalt 
haveall,butallis 
thine."  Augustine. 
"But  he  is  look- 
ing for  rewards 
from  God  instead 
of  possessing  all 
things  in  God." 
Trench. 

b  Is.  XXXV.  10;  Ac. 
xl.  18. 


parable  of 
the  unjtist 
steward 

the  steward 
accused 

c  Ge.  xxiv.  2;  Lu. 
xii.  42;  1  Pe.  iv. 
10;  1  Co.  Iv.  2. 

d  Ke.  xii.  10. 

e  Ac.  xvi.  37. 

/Da.  xii.  2;  Ro. 
vi.  21. 

Ecc.  xl.  28 :  "  My 
son,  lead  not  a 
beggar's  life;  for 
better  it  is  to  die 
than  to  beg." 

g  Pr.  xix.  17. 
It  is  clear  from 
the  jjlace  In  wh. 
we  find  it  here, 
that  this  parable 
was  addressed  to 
the  same  audi- 
ence as  that  wh. 
had  already  lis- 
tened to  those 
three  delightful 
allegories  on  the 
consideration  of 
wh .  wo  have  been 
so  recently  en- 
gaged.  Like 
them,  therefore, 
it  was  called 
forth  by  certain 
well-known  char- 
acteristics of  the 
scribes  andPhar- 
iseea.    Taylor. 


"  W7to  is  this  eJder  son  ?  " — The  question  was  once  asked  in  an  assembly  of  min- 
isters at  Elberfeldt,  and  Daniel  Krummacher  made  answer,  "I  know  him  very  well: 
I  met  him  only  yesterday."  "Who  is  he?"  they  asked  eagerly;  and  he  replied  sol- 
emnly, "Myself."  He  then  explained  that  on  the  previous  day,  hearing  that  a  very 
gracious  visitation  of  God's  goodness  had  been  received  by  a  very  ill-conditioned 
man,  he  had  felt  not  a  little  envy  and  irritation.     Taylor. 

31,  3a.  son,  "son" — or  "child,"  rather,  for  it  is  a  term  of  greater  endear- 
ment than  the  "sou"  he  had  just  used  before.  Burton,  ever  .  .  me,  heir, 
owner  of  all.  thine,"  not  only  the  fatted  calf,  meet,  fit,  proper,  merry  .  . 
glad,*  more  so  than  you  shall  be  angry,  thy  brother,  he  is  reminded  of  a 
brother's  claim. 

Tlie  elder  son. — How  immeasurably  wicked  is  he.  He  is  in  the  way  of  losing — 
I.  His  father's  love;  H.  His  brother's  aflection;  HI.  The  joy  of  his  father's  house ; 
IV.  And  even  the  fame  of  his  seeming  virtue. 

God's  joy  at  the  sinner's  return. — I  saw  in  Amsterdam  the  diamond  cutting,  and 
I  noticed  great  wheels,  a  large  factory  and  powerful  engines,  and  all  the  power  was 
made  to  bear  upon  a  small  stone  no  larger  than  the  nail  of  my  little  finger.  All 
that  huge  machinery  for  that  little  stone,  because  it  was  so  precious  !  Methinks  I 
see  you  poor  insignificant  sinners,  who  have  rebelled  against  your  God,  brought 
back  to  your  father's  house,  and  now  the  whole  universe  is  full  of  wheels,  and  all 
those  wheels  are  working  together  for  your  good,  to  make  out  of  you  a  jewel  fit  to 
glisten  in  the  Redeemer's  crown.  God  is  not  represented  as  saying  more  of  creation 
than  that  "it  was  very  good,"  but  in  the  work  of  grace  He  is  described  as  singing 
for  joy.  He  breaks  the  eternal  silence,  and  cries,  "My  son  is  found."  As  the  phil- 
osopher, when  he  had  compelled  nature  to  yielll  her  secret,  ran  through  the  street, 
crying,  "Eureka  !  Eureka !  I  have  found  it !  I  have  found  it ! "  so  does  the  Father 
dwell  on  the  word,  "  My  son  that  was  dead  is  alive  again,  he  that  was  lost  is  found." 
Spurgeon, 


CHAPTER   THE  SIXTEENTH. 

1 — 3.  said  .  .  discs.,  Pharisees  and  publicans  hearing  Him.  "We 
cannot  be  wrong  if  we  seize  as  the  main  lesson  of  the  parable  the  one  which  Christ 
Himself  attached  to  it  (8 — 12),  namely,  the  use  of  earthly  gifts  of  wealth  and  oppor- 
tunity for  heavenly  and  not  for  earthly  aims."  Cam.  B.  steward,"  manager  of 
his  estate,  accused,"*  prob.  on  private  information,  wasted,  Gk.,  was  wasting: 
lit.,  scattering,  called,"  did  not  dismiss  without  enquiry,  account,  produce 
your  books,  vouchers,  etc.  mayest  .  .  steward,  if  Avhat  I  have  heard  be 
true,  then  .  .  himself,  "the  steward's  refiections  on  his  case  suggest  no 
feeling  of  repentance  for  his  conduct,  and  no  shade  of  unfairness  on  his  lord's  part. 
They  do  betray  imperturbable  composure,  readiness  of  invention,  unscrupulous  will- 
ingness for  whatever  seems  expedient."  Bliss,  dig,  insolence:  I  know  how  to 
waste,  not  how  to  work,  ashamed,-*"  "and  though  he  had  not  been  ashamed  to 
steal,  he  was  ashamed  to  beg.  There  was  nothing  for  it,  therefore,  but  to  steal 
again." 

The  uiijust  steward. — I.  The  office  which  he  held.  II.  The  serious  charge  which 
was  brought  against  him.  III.  The  artful  policy  which  he  adopted.  The  prompti- 
tude with  which  he  carried  his  purpose  into  execution.  IV.  The  unexpected  com- 
mendation he  received:  1.  By  whom  he  was  commended;  2.  Why  he  was  com- 
mended.    V.  The  important  lesson  which  the  case  of  this  steward  enforces.     Anon. 

A  sudden  call. — A  wealthy  but  niggardly  gentleman  was  waited  on  by  the  advo- 
cates of  a  charitable  institution,  for  which  they  solicited  his  aid,  reminding  him  of 
the  Divine  declaration,"  "  He  that  hath  pity  on  the  poor,  lendeth  unto  the  Lord;  and 
that^what  he  hath  given  will  he  pay  him  again."  To  this  he  replied,  "  The  security,  no 
doubt,  is  good,  and  the  interest  liberal;  but  I  cannot  give  such  long  credit."  Poor 
rich  man  !  the  day  of  payment  was  much  nearer  than  he  anticipated.  Not  a  fort- 
night had  elapsed  from  liis  refusing  to  honor  this  claim  of  God  upon  his  substance, 
before  he  received  a  summons  with  which  he  could  not  refuse  to  compl}'.  It  was, 
"This  night  thy  soul  shall  be  required  of  thee,  then  whose  shall  those  things  be 
whicli  thou  hast  withheld  ? " 


Chap.  xvi.  4—9. 


LUKE. 


385 


4—7*  tesolved,  the  original  graphically  represents  the  sudden  flash  of  dis- 
covery, "  I  have  it !  I  know  now  what  to  do."  If  he  could  not  appease  or  compen- 
sate his  master,  he  would  make  friends  among  the  debtors,  every  one,  to  dis- 
tribute the  obligation:  and  leave  no  one  to  inform  against  him  or  the  rest. 
measure  (Heb.  bath  =  3  pecks,  3  pints  dry ;  ab.  9  gals,  liquid),  oil,  olive. 
take  bill,  '■'  rather,  receive  thy  bill.  The  steward  hands  the  bill  back  to  the 
tenant  to  be  altered."  Gam.  B.  quickly,  stealthy  business,  done  with  haste. 
write  fifty,  "since  Hebrew  numerals  were  letters,  and  since  Hebrew  letters  dif- 
fered very  slightly  from  each  other,  a  very  slight  forgery  would  represent  a  large 
diflerence."    Farrar.     measures     .     .     wheat,  large  dry  measures,  8|  bushs. 

LisoCvent  debtors. — I.  The  creditor:  1.  Our  Creator;  2.  Our  Benefactor ;  3.  Our 
Redeemer.  H.  Our  indebtedness :  1.  What  have  I  received  ?  2.  What  have  I  paid  ? 
in.  Our  means  of  \jayment:  1,  All  our  works  are  insufficient;  2.  God  releases  us  by 
a  ransom.      Wythe. 

A  wonderfm  dream. — A  merchant,  who  was  a  God-fearing  man,  was  very  suc- 
cessful in  business,  but  his  soul  did  not  seem  to  prosper  accordingly ;  his  offerings  to 
the  Lord  he  did  not  feel  disposed  to  increase.  One  evening  he  had  a  remarkable 
dream :  a  visitor  entered  the  apartment,  and  quietly  looking  round  at  the  many  ele- 
gances and  luxuries  by  which  he  was  surrounded,  without  any  comment,  presented 
him  with  the  receipts  for  his  subscriptions  to  various  societies,  and  urged  their 
claim  upon  his  enlarged  sympathy.  The  merchant  replied  with  various  excuses,  and 
at  last  grew  impatient  at  the  continued  appeals.  The  stranger  rose,  and  fixing  his 
eye  on  his  companion,  said,  in  a  voice  that  thrilled  to  his  soul,  "  One  year  ago  to- 
night, you  thought  that  your  daughter  lay  dying;  you  could  not  rest  for  agony. 
Upon  whom  did  you  call  that  night  ? "  The  merchant  started,  and  looked  up :  there 
seemed  a  change  *.o  have  passed  over  the  wliole  form  of  the  visitor,  whose  eye  was 
fixed  upon  him  with  a  calm  penetrating  look,  as  he  continued — "Five  years  ago, 
when  you  lay  at  the  brink  of  the  grave,  and  thought  that  if  you  died  then,  j^ou 
would  leave  a  family  unprovided  for — do  you  remember  how  you  prayed  then? 
Who  saved  you  then  ? "  Pausing  a  moment,  he  went  on  in  a  lower  and  still  more 
impressive  tone — "Do  you  remember,  fifteen  years  since,  that  time  when  you  felt 
yourseif  so  lost,  so  helpless,  so  hopeless;  when  you  spent  day  and  night  in  prayer; 
when  you  thought  you  would  give  the  world  for  one  hour's  assurance  that  your  sins 
were  forgiven^ who  listened  to  you  then  ? "  "It  was  my  God  and  Saviour  ! "  said 
the  merchant,  with  a  sudden  burst  of  remorseful  feeling;  "oh  yes,  it  was  He  !" 
"  And  has  He  ever  complained  of  being  called  on  too  often  ? "  inquired  the  stranger, 
in  a  voice  of  reproachful  sweetness.  "Say, — are  you  willing  to  begin  this  night, 
and  ask  no  more  of  Him,  if  He,  from  this  time,  will  ask  no  more  of  you?"  "Oh, 
never  !  never  ! "  said  the  merchant,  throwing  himself  at  his  feet.  The  figure  van- 
ished, and  he  awoke;  his  whole  soul  stirred  within  him.  "OGod  and  Saviour! 
what  have  I  been  doing  !  Take  all — take  everything  !  What  is  all  that  I  have,  to 
what  thou  hast  done  for  me  ? " 

8,  9.  the  lyord,  not  our  Lord.  Gk.,  his  lord.  This  will  "rid  the  phrase  of 
ambiguity,  and  prevent  any  one  from  falling  into  the  mistake  of  supposing  that  the 
commendation  was  from  Christ."  Taylor,  commended,  "His  master  did  not 
praise  him  as  dishonest,  but  as  quick-witted,  and  shrewd  in  the  choice  of  measures 
fit  to  help  him  out  of  difficulty."  Bliss.  The  lord's  suspicions  prob.  excited  by 
seeing  his  old  steward  on  good  terms  with  his  debtors,  wisely,  prudently,  chil- 
dren .  .  world,"  men  who  adopt  its  policy  and  maxims,  wiser,  more  pru- 
dent, far-seeing,  in  .  .  generation,  in  their  present  life,  and  in  relation  to  it. 
light,''  of  Him  who  is  the  true  Light,  of,  R.V.,  "by  means  of."  mammon  .  . 
unrighteousness,  "We  turn  mammon  into  a  friend,  and  make  ourselves  friends 
by  its  means,  when  we  use  riches  not  as  our  own  to  squander,  but  as  God's  to  em- 
ploy in  deeds  of  usefulness  and  mercy."  Farrar.  ye  fail, -R.  F.,  "it  shall  fail." 
everlasting,  etc.,  heaven." 

In  what  respects  the  children  of  this  world  are  wiser  in  their  generation  than 
the  children  of  light. — 1.  They  are  more  resolved  upon  securing  their  object;  2. 
They  are  more  judicious  in  the  choice  of  means  best  calculated  to  obtain  the  object; 
3.  They  are  more  indefatigable  in  their  exertions ;  4.  They  are  more  invincible  in 
their  efforts;  5.  They  are  more  determined  in  their  purposes.  Learn — 1.  To  form  a 
proper  estimate  of  the  characters  we  have  been  describing;  2.  To  silence  the  objec- 
tions of  the  ungodly  by  acting  consistently  with  our  profession.     Anon. 

''A  profitable  investment. — The  old  Jewish  writers  tell  us  of  a  certain  avaricious 
Rabbi  who  was  very  anxious  to  invest  his  wealth  to  the  best  advantage.     A  friend 


the  steward 
deliberating 

In  the  East  rents 
are  paid  in  kind, 
and  a  responsi- 
ble steward,  if 
left  quite  uncon- 
trolled, has  the 
amplest  oppor- 
tunity to  defraud 
his  lord,  because 
the  produce  ne- 
cessarily varies 
from  year  to 
year. 

"He  makes  him 
write  the  bill,  his 
own  bill,  that  he 
may  have  the 
evidence  of  his 
handwriting, 
and  so  protect 
himself,  and  se- 
cure the  tenant 
on  his  own  side — 
another  proof  of 
his  worldly 
shrewdness." 
Wordsworth. 


the  steward 
commeuded 
for  his  pru- 
dence 

a.  Ps.  xvil.  U. 

6  Jo.  xii.  35,  36; 
Ep.  V.  8  ;  1  Th.  v. 
5—8. 

c  Pr.  xix.  17 ;  Ma. 
vi.  20;  xix.  21; 
Pr.  xxil.  16;  Je. 
xvii.  11 ;    Mk.  X. 

24;  1  Ti.  vi.  17— 
19. 

"  Tfeus  the  sing- 
ling out  of  one 
quality  in  a  man 
for  special  com- 
mendation 1  8 
very  different 
from  the  lauda- 
tion of  his  char- 
acter or  conduct 
as  a  whole. 
When  the  Sav- 
iour said  to  his 
followers,  "Be 
ye  wise  as  ser- 
pents," he  did 
not  thereby  com- 
mend the  other 
qualities  of  ma- 
lignity and  veno- 
mousness  which 
are  generally  as- 
cribed to  these 
reptiles.  He  de- 
sired them  only 
to  Imitate  their 
wisdom."  Taylor. 


386 


Chap.  xvi.  10—15 


"  In  some  expo- 
sitions it  is  taken 
for  granted  that 
the  lord  found 
out  the  artifice 
of  the  steward. 
But  this  suppo- 
sition impairs,  if 
not  destroys,  the 
beauty  and  mor- 
al of  the  parable. 
How  could  he  be 
said  to  have 
acted  ^povifitai 
if  his  device  was 
detected  and  ex- 
posed? His  lord 
knew  him  only 
as  a  wasteful 
person :  he  knew 
nothing  of  his 
collusion  with 
the  debtors;  he 
only  saw  its  re- 
sults, viz.,  his  re- 
ception into  their 
habi  ta  tions." 
Wordsworth. 


on  faithful- 
ness 

a  Ma.  xxv.  21. 

"Exactness  In 
little  duties  Is  a 
wonderful  source 
of  cheerfulness." 
Faber. 

"Minute  events 
are  the  hinges 
on  which  magni- 
ficent results 
turn.  In  a  watch 
the  small'st  link, 
chain, or  ratchet, 
cog,  or  crank,  is 
as  essential  as 
the  mainspring 
itself.  If  one  fall 
out,  the  whole 
will  stand  still." 
Dr.  Gumming. 

"  The  great  mo- 
ments of  life  are 
but  moments 
like  the  others. 
Your  doom  is 
spoken  in  a  word 
or  two.  A  single 
look  f r.  the  eyes, 
a  mere  pressure 
of  the  hand,  may 
decide  it;  or  of 
the  lips,  though 
they  cannot 
speak."  Thacke- 
ray. 


on  serving 
two  masters 

h  Ma.  vl.  24;  1  Jo- 
11.  15;  Ja.  Iv.  4;  1 
K.  xvlU.  21;  IS. 
vll.  3. 


c  Lu.  X.  29. 


dPs.    vll.    9;   Je. 
xvli.  10. 


undertook  to  do  this  for  him.  One  day  the  Rabbi  asked  the  name  of  the  investment 
from  which  he  was  assured  he  would  receive  the  highest  interest.  His  friend  an- 
swered, "  I  have  given  all  your  money  to  the  poor."  You  know,  that  if  you  were  go- 
ing to  take  a  journey  into  some  foreign  country,  you  would  change  your  English 
money  for  the  currency  of  tiie  place  to  which  you  were  bound.  You  would  convert 
your  sovereigns,  and  bank  notes,  and  shillings,  into  dollars,  or  roubles,  or  francs,  or 
what  not.  Well,  remember  that  we  all  have  to  take  a  journey  into  a  land  beyond  the 
grave,  where  our  money,  and  our  pride,  and  our  intellect,  and  our  strength,  and  our 
success  will  not  avail  us — these  will  not  be  the  currency  of  the  country.  Let  us  change 
our  currency  now,  and  get  such  property  as  faith,  love,  purity,  gentleness,  meekness, 
truth — these  alone  will  pass  current  in  the  better  country.  Consecrate  your  wealth, 
or  your  work,  or  your  influence,  or  whatever  you  have  to  God."    Buxton. 

10 — 12.  faithful,"  a  good  man  of  business  will  be  the  best  in  the  service  of 
God.  unjust,  idle,  imprudent,  etc.,  in  worldly  matters,  not  fit  to  administer  the 
aflairs  of  the  Church,  not  .  .  faithful  .  .  mammon,  if  you  have  not 
used  earthly  possessions  to  good  ends,  who  will  entrust  to  you  heavenly  riches  ?  not 
.  .  faithful  .  .  another  man's,  R.V.,  "another's;"  if  you  have  not  well 
used  worldly  wealth  wh.  is  "  another's  "  and  only  lent  to  you,  how  can  you  expect  to 
receive  the  spiritual  riches  wh.  might  become  really  your  own  in  such  sense  as  gold 
and  silver  cannot  ? 

Living  to  God  in  small  tilings. — Of  the  importance  of  living  to  God  on  common 
occasions  and  in  small  things;  1.  Notice  how  little  we  know  concerning  the  relative 
importance  of  events  and  duties ;  2.  It  is  to  be  observed  that,  even  as  the  world 
judges,  small  things  constitute  almost  the  whole  of  life;  3.  It  very  much  exalts  as 
well  as  sanctions  this  view,  that  God  is  so  observant  of  small  things ;  4.  It  is  a  fact 
of  history  and  of  observation  that  all  efficient  men,  while  they  have  been  men  of 
comprehension,  have  also  been  men  of  detail ;  5.  The  importance  of  living  to  God  in 
ordinary  and  small  things,  is  seen  in  the  fact  that  character,  which  is  the  end  of  re- 
ligion, is  in  its  very  nature  a  growth.  Learn — (1)  Private  Christians  are  here  in- 
structed in  the  true  method  of  Christian  progress  and  usefulness ;  (2)  Our  subject 
enables  us  to  offer  some  useful  suggestions,  concerning  the  manner  in  which  churches 
maybe  made  to  prosper;  (3)  Some  useful  hints  are  suggested  to  the  ministers  of 
Christ.     Dr.  Bushtiell. 

Faithful  in  little. — In  an  English  dockyard,  a  great  ship  was  to  be  launched. 
An  immense  multitude  assembled  to  see  it  glide  down  the  slides  that  were  to  carry 
it  into  the  water.  The  blocks  and  wedges  were  knocked  away;  but  the  massive 
hull  did  not  stir,  and  there  was  disappointment.  Just  then  a  little  boy  ran  forward 
and  began  to  push  the  ship  with  all  his  might.  The  crowd  broke  out  into  a  laugh 
of  ridicule;  but  it  so  happened  that  the  vessel  was  almost  ready  to  move;  the  few 
pounds  pushed  by  the  lad  were  only  needed  to  start  it,  and  away  it  went  into  the 
water.  Just  in  trifles. — One  of  the  kings  of  Persia,  when  hunting,  was  desirous 
of  eating  of  the  venison  in  the  field.  Some  of  his  attendants  went  to  a  neighboring 
village,  and  took  away  a  quantity  of  salt  to  season  it;  but  the  king,  suspecting  how 
they  had  acted,  ordered  them  immediately  to  go  and  pay  for  it.  Then,  turning  to 
his  attendants,  he  said,  "  This  is  a  small  matter  in  itself,  but  a  great  one  as  regards 
me;  for  a  king  ought  ever  to  be  just,  because  he  is  an  example  to  his  subjects;  and 
if  he  swerve  in  trifles,  they  will  become  dissolute.  If  I  cannot  make  all  my  people 
just  in  small  things,  I  can  at  least  show  them  that  it  is  possible  to  be  so." 

13 — 15.  serve,*  with  equal  zeal  and  fidelity,  two  masters,  one  in  the  line 
of  worldliness,  and  the  other  in  religion,  covetous,  "  rather,  lovers  of  money,  2 
Tim.  iii.  2.  The  charge  is  amply  borne  out  by  the  references  in  the  Talmud  to  the 
rapacity  shown  by  the  Rabbis  and  Priests  of  the  period."  Farrar.  derided, 
"they  thought  it  most  ridiculous  to  suppose  that  riches  hindered  religion — for  were 
not  they  rich  and  religious  ? "  justify,''  boast  of  your  righteousness,  hearts,"* 
where  true  righteousness  is  not  found. 

Truth  acknowledged  by  the  conscience,  but  opposed  by  the  sinful  heart.  The 
enmity  of  the  covetous  against  the  preaching  of  the  law  of  love.  The  Pharisaic 
mind  exists  in  every  natural  man.  "God  knoweth  your  hearts."  This  truth  may 
be  considered  as— I.  Certain;  II.  Terrible;  3.  III.  Consoling.    Lange. 

Lesson  on  covetousness. — "When  I  was  a  lad,"  says  one,  "an  old  gentleman 
took  some  trouble  to  teach  me  some  little  knowledge  of  the  world.  With  this  view, 
I  remember,  he  once  asked  me  when  a  man  was  rich  enough.  I  replied,  '  When  he 
has  a  thousand  pounds  ? '  He  said,  'No.'    '  Two  thousand  ? '  'No.'  '  Ten  thousand  ? ' 


Chap.  xvi.  16 — 31. 


387 


'No.'  'Twenty  thousand?'  'No.'  'A  hundred  thousand?'  which  ;<I  thought 
would  settle  the  business;  but  he  still  continuing  to  say  '  No,'  I  gave  it  up,  and  con- 
fessed I  could  not  tell,  but  begged  he  would  inform  me.  He  gravely  said,  '  "When  he 
has  a  little  more  than  he  has,  and  that  is  never  !  If  he  acquires  one  thousand,  he 
wishes  to  have  two  thousand;  then  five,  then  twenty,  then  fifty;  from  that  his  riches 
would  amount  to  a  hundred  thousand,  and  so  on,  till  he  has  grasped  the  whole  world; 
after  which  he  would  look  about  him,  like  Alexander,  for  other  worlds  to  possess.'  " 
The  hardest  commandment. — "As  I  stood  one  day  by  Mr.  Jeflrys,"  says  Mrs.  Jeflrys 
in  her  Journal,  "  catechizing  the  children,  I  asked  them  which  of  the  command- 
ments was  most  diflScult  to  observe.  One,  after  a  long  pause,  mentioned  one,  and 
another  a  diflerent  precept;  till  at  last  a  boy  about  twelve  years  old  said,  'The  last 
is  the  hardest.'  Mr.  Jeflrys  said,  'Why  is  it  so,  my  boy?'  He  replied,  'Because, 
for  one  who  is  poor  to  see  another  possessing  a  great  deal  of  money,  and  great  deal 
of  clothes,  and  much  cattle  and  rice,  without  wisliing  for  some  of  them,  is  very  hard. 
I  think  no  person  can  keep  this  commandment.' "     Whitecross. 

16 — 18.  law  .  .  were,"  in  full  force.  John,  the  Baptist,  who  began  to 
preach  Messiah's  kingdom,  every,  speaking  generally,  as  ''all  the  publicans," 
etc.*  presseth,"  crowding,  striving,  heaven  .  .  earth,  prov.  expres.= 
the  world;  material  things  not  so  durable  as  eternal  truth. 

Divine  faithfulness. — Men  often  mean  less  than  they  say.  This  true  of  both 
promises  and  threats.  Hence ^erce  words  often  fail  to  alarm  us,  and/atr  words  to 
elate  us;  we  often  doubt  the  speakers.  God  means  what  He  says.<*  In  the  text  we 
have  asserted: — I.  The  certainty  of  God's  faithfulness :  "e««ier,"  etc.— 1.  It  seems 
impossible  for  heaven  and  earth  to  pass  away ;  but  (1)  as  they  passed  into  being, 
they  may  pass  oat  of  it  at  His  word;  (2)  hints  of  the  possibility  of  this  already 
given^^^^oof?,  cities  of  the  plain;  (3)  plain  declarations.*  2.  It  may  seem  unlikely: 
what !  destroy  this  world  ?  Yes,  for  (1)  God  can  make  a  more  beautiful  one;  (2)  it 
was  made  for  a  purpose,  and  may  be  destroyed  when  that  is  fulfilled ;  (3)  even  good 
men  will  rather  sacrifice  material  good  than  their  integrity,  God  would  rather  sacri- 
fice a  thousand  worlds  than  give  angels  and  men  reason  to  doubt  Him.  II.  The  ex- 
tent of  God's  faithfulness :  "  one  tittle."  He  who  insists  upon  faithfulness  will  be 
faithful../'  He  who  commends  faithfulness  in  little  things  will  himself  be  faithful. 
Learn:  1.  Stand  in  awe  and  sin  not;  2.  No  escape  for  impenitent  sinners,  the  law 
is  fixed;  3.  No  need  of  despair  for  penitent,  humble  believers;  their  salvation  is 
sure.     Hive. 

P)'essing  into  the  kingdom. — An  evangelist  says,  "At  the  close  of  a  powerful 
work  in  an  Eastern  city,  as  I  was  about  to  leave  (there  was  a  very  large  congrega- 
tion in  attendance),  and  at  a  conference  meeting,  a  lady  of  fashion  arose  in  the  cen- 
tre of  the  house,  and  with  many  tears  and  sobs  made  a  humble  confession,  that, 
though  a  professor  of  religion,  she  had  lived  for  herself  and  the  world.  She  still  re- 
mained standing  and  sobbing.  Finally  she  was  able  to  request  prayers  for  the  con- 
version of  her  son.  He  was  present.  The  learned  doctor  at  my  side  requested  me 
to  ^«r(/e /uwi  to  rise  for  prayer.  I  did  so;  but  he  did  not  rise.  The  doctor  said, 
'Urge  more.''  I  entreated  him  again;  but  he  did  not  rise.  The  doctor  said  to  me, 
'■Urge  inore.''  Again  I  persuaded,  and  he  arose,  and  was  soon  rejoicing  in  hope. 
About  a  week  after  leaving  the  place,  I  received  a  letter,  informing  me  that  the 
lady  referred  to  (Mrs.  M.)  was  dead.  Not  long  after,  I  received  another  letter,  say- 
ing that  Willie  M.  was  dead.  Both  died  rejoicing  in  hope.  Does  any  one  suppose 
that  I  then  thought  I  had  urged  too  much  ? " 

19 — 21.  certain  .  .  man,  some  think  this  a  real  hist.  He  is  left  name- 
less, perhaps  to  imply  that  his  name  was  not  "  written  in  heaven  "  (x.  20). 
clothed,  Gk.,  habitually,  purple  .  .  linen,  the  two  words  express  ex- 
treme luxury.  Robes  dyed  in  the  blood  of  the  m,urex  pu7'purarius  were  very  costly 
and  were  only  worn  by  the  gi'eatest  men.  Byssus  is  the  fine  linen  of  Egypt  (Gen. 
xli.  42;  Esth.  viii.  15;  Prov.  xxxi.  22;  Ezek.  xxvii.  7;  Rev.  xviii.  12),  a  robe  of 
which  was  worth  twice  its  own  weight  in  gold,  sumptuously,  feasted  splendidly. 
I/azarus,  is  not  from  lo  ezer,  "no  help,',  i.e.,  "forsaken,"  but  from  Eli  ezer, 
"helped  of  God."  desiring,  a  hint  of  Dives'  indifference,  crumbs,  content 
with  little. 

This  world  and  the  next. — I.  This  world  suggests  the  existence  of  another  world : 
1.  As  a  solution  of  the  problem  of  the  presentstate;  2.  As  a  scene  of  recompense  for 
the  actions  of  this  present  life.  II.  Who  would  not  share  the  wish  of  the  rich  man  in 
this  parable,  and  desire  that  that  world  might  give  to  us  in  this  world  some  indica- 


We  must  possess 
it;  it  must  not 
possess  us.  We 
may  give  our 
thought,  moder- 
ately, to  it,  but 
our  affections 
must  not  be  al- 
lowed to  centre 
upon  it.  Burton. 

"  A  miser  grows 
rich  by  seeming 
poor ;  an  extrav- 
agant man  groves 
poor  by  seeming 
rich."    S hens  tone. 

the  law  and 
the  prophets 

divorce 

a  Co.  li.  17. 

b  Lu.  XV.  1. 

c  Lu.  xiii.  24;  Ma- 
xl.  12. 

cine.  X.  23;  2  Ti. 
ii.  13. 

e  2  Pe.  iii.  5—15. 

/Ma.  V.  19;  c/.  Is. 
xl.  8;  11.  6;  1  Pe. 
i.  25. 

"The  hypocrite 
shows  the  excel- 
lency of  virtue  by 
the  necessity  he 
thinks  himself 
under  of  seem- 
ing to  be  virtu- 
ous." Dr.  Johnson. 

"  Hypocrisy  i  8 
the  homage  wh. 
vice  pays  to  vir- 
tue." Mochefou- 
cauld. 

"This  is  the 
only  parable  In 
which  a  proper 
name  occurs ; 
and  the  only 
miracles  of  wh. 
t  {i  e  recipients 
are  named  are 
Mary  M  a  g  d  a  - 
lene,  Jairus.Mal- 
chus,  and  Barti- 
maeus."  Farrar. 

Dives  and 

TiSiZSLms  in 
this  world 

Dives,  L.  for  rich 
or  rich  man.  So 
used  in  the  Vul- 
gate;  whence 
the  term  is  app. 
to  this  man. 

"The  only  dogs 
in  the  East  are 
the  wild  and  ne- 
glected Pariah 
dogs,  which  run 
about  masterless 
and  are  the  com- 
m  o  n  scaven- 
gers." Cam.  B. 


388 


Chap.  xvi.  22—31. 


Dives  and 
I^azarus  in 
the  other 
world 

a  He.  i.  14;  Ps. 
xxsiv.  7 ;  Ma. 
sviii.  10. 

b  Lu.  vil.  36;  Jo. 
xili.  23  ;  see 
Horace,  Ode  ili. 

cPs.  xlix.lO;  Ecc. 
viii.  8. 

Angels,  etc.  Gks. 
assign  guides  to 
the  souls  of  the 
dead,  to  conduct 
them  to  their  re- 
spective seats. 
Potter's  Ant. 

Abraham's  too- 
8om,"A  syn- 
onym  for  Para- 
dise.or  under  the 
throne  of  glory." 
Olshausai. 

"The  perfect  fe- 
licities of  Para- 
dise." Lightfoot. 

d  Lu.  xill.  28 ;  Ke. 
xlv.  10,  11. 

••  Here  is  one 
who,  in  his  life, 
had  not  a  single 
friend,  and  now, 
suddenly,  not 
one.  but  many 
angels  wait  upon 
him."  Luther, 


e  Job  xxl.13;  Lu. 
vi.  24,  25;  Ma. 
xix.  23. 

/Re.  vli.  14—17. 


tions  of  its  existence  and  reality  ?  Beyschlng. — The  true  valuation  of  ma?!.- — I.  If 
we  should  take  a  right  estimate  of  man,  we  must  consider  him  in  respect  to  a  double 
state,  here  and  hereafter.  II.  That  the  state  of  man  in  the  world  to  come  holds  a 
proportion  to  his  spirit  and  temper,  to  the  tenor  of  his  life  and  actions  here — 1.  Not 
from  worldly  circumstances;  2.  From  the  state  of  the  heart — the  manner  of  life. 
Whichcot. 

Providence  caring  for  tlicpoor. — A  pious  woman  in  the  days  of  persecution  used 
to  say  she  should  never  want,  because  her  God  would  supply  her  every  need.  She 
was  taken  before  an  unjust  judge  for  attending  the  worship  of  God.  The  judge,  on 
seeing  her,  tauntingly  said,  "I  haA-e  often  wished  to  have  you  in  my  power,  and 
now  I  shall  send  j'ou  to  prison,  and  then  how  will  you  be  fed  ? "  she  replied,  "  If  it 
be  my  heavenly  Father's  pleasure,  I  shall  be  fed  from  your  table."  And  that  was  liter- 
ally the  case;  for  the  judge's  wife  being  present  at  her  examination,  Avas  greatly 
surprised  with  the  good  woman's  firmness,  and  took  care  to  send  her  victuals  from 
the  table,  so  that  she  was  comfortably  supplied  all  the  time  she  was  in  confinement ; 
and  the  other  found  her  reward,  for  the  Lord  was  pleased  to  convert  her  soul  and 
give  her  the  blessings  of  His  salvation. 

22—24.  died,  a  happy  release,  carried,  tenderly,  angels,"  formerly 
dogs  were  his  only  attendants.  Abraham's  bosom,  ref.  to  posture  at  anc. 
banquet.*  "  \Yhile  reclining  at  table,  the  head  of  the  next  lower  on  the  couch  rested 
against  the  breast  of  the  one  above  him."'  Bliss.  Once  he  reclined  at  the  gate 
surrounded  by  dogs,  rich  .  .  died,*^  a  terrible  change  awaited  him.  buried, 
had,  doubtless,  a  splendid  burial,  hell,'*  place  of  torment,  torments,  "  the 
righteous  antithesis  to  that  ungodly  and  inhuman  merry-making  in  which  he  had 
lived  splendidly  on  the  earth."  Am.  Com.  seeth,  his  misery  increased  by  what 
he  saw.  afar  off,  physically,  esp.  morally,  etc.  bosom,  partaking  of  heavenly 
banquet,  father,  there  are  those  in  hell  who  call  Abraham  father,  who  on  earth 
may  have  thought  little  of  the  patriarch,  mercy,  calling  at  last  for  mercy  in  that 
place  "  where  hope  never  comes."  send,  he  had  been  accust.  to  be  waited  upon; 
and  could  not  yet  realize  the  exaltation  of  Lazarus,  cool,  etc.,  not  hoping  for  re- 
lease, he  seeks  alleviation. 

Dives  and  Lazarus. — I.  The  future  state  is  one  of  retribution.  II.  The  future 
state  is  one  into  which  memory  enters  as  a  factor  of  happiness  or  misery.  III.  In 
the  future  state  interest  is  felt  in  those  who  are  still  in  the  body.  IV.  God  bestows 
upon  us  here  and  now  all  the  privileges  which  are  needful  to  prejiare  for  the  future 
state.  Conclusion:  1.  The  seriousness  and  solemnity  of  this  earthly  probation.  2. 
The  folly  of  those  who  use  this  life  simply  for  their  own  gratification.  3.  The  near- 
ness of  eternity.  4.  The  justice  of  God's  requirement  of  assent  to  His  truth  and 
compliance  with  His  demands.  5.  The  importance  of  an  immediate  acceptance  of 
the  Gospel,  and  immediate  preparation  for  judgment.  J.  R.  Tfiomsoti. — Proba- 
tion.— "  There  is  no  possible  probation  in  the  intermediate  state;  and  there  is  not  a 
single  word  in  all  the  Scriptures  which  indicates  that  there  will  be  probation  after 
the  judgment, — not  one."     Taylor. 

Death  of  the  rich. — Philip,  king  of  Macedon,  as  he  was  wrestling  at  the  Olympic 
games,  fell  down  in  the  sand;  and  when  he  rose  again,  observing  the  print  of  his 
body  in  the  sand,  cried  out,  "  Oh,  how  little  a  parcel  of  earth  will  hold  us  when  we 
are  "dead,  who  are  ambitiously  seeking  after  the  whole  world  while  we  are  living  !  " 
Death  of  the  poor. — A  minister  of  the  Gospel  was  one  day  visiting  a  pious  old 
woman  "who  was  in  the  poorhouse.  While  in  conversation  with  her  on  the  comforts, 
prospects,  and  rewards  of  religion,  the  minister  saw  an  unusual  lustre  beaming  from 
her  countenance,  and  the  calmness  of  Christian  triumph  glistening  in  her  eye. 
Addressing  her  by  name,  he  said,  "Will  you  tell  me  what  thought  it  was  that 
passed  through  your  mind  which  was  the  cause  of  your  appearing  so  joyful  ? "  The 
reply  of  the  "  old  disciple  "  was,  "  Oh,  air,  I  was  just  thinking  what  a  change  it  will 
be  from  the  poorhouse  to  heaven  !  " 

25 — 31.  son,  "  rather,  cM(Z.  Even  in  the  punishment  of  Hades  he  is  addressed 
by  a  word  of  tenderness  (xv.  31,  xix.  9)."  Farrar.  lifetime,  ])referred  bef. 
eternity,  good  things,*  material,  perishing,  for  the  body  only,  comforted,-^ 
not  as  a  compensation  for  former  evil,  but  as  reward  of  faith  and  patience. 
tormented,  as  a  i)unishment  for  abuse  of  mercy,  great  gulf,  an  impassable 
chasm,  fixed,  "  this  is,  doubtless,  a  part  of  the  poetically  figurative  representa- 
tion of  the  unchangeable  separation  between  the  rigliteous  and  the  wicked  after 
death."    Ayn.  Com.    brethren,  since  it  is  too  late  for  me,  let  them  be  warned. 


Chap.  xvii.  x— 4. 


LUKE. 


389 


come,  and  be  an  additional  source  of  torment  to  me.  they  .  .  them,"  for 
they  are  heaven-sent  messengers,  if  .  .  repent,  so  he  foolishly  said,  but  "  we 
read  of  no  wonderfully  good  eflect  of  the  return  of  the  other  Lazarus  from  the  dead." 
Bhss.  Inconsiderate  men  suppose  they  would  be  convinced  "if,"  etc.  if  .  . 
neither  .  .  dead,*  nor  can  any  show  why  the  words  of  a  risen  man  should  ac- 
complish more  than  the  words  of  the  living  God. 

Miracles  insufficient  to  produce  coyiversion. — I.  The  prayer  offered:  1.  To 
whom  it  was  addressed;  2.  The  favor  solicited.  II.  The  feeling  by  which  it  was 
prompted.  Either  that  of— 1.  Compassion;  2.  Selfishness;  or  i5.  Self-justification. 
III.  The  answer  received.  It  sets  forth  two  things :  1.  The  methods  of  conviction 
which  God  has  ordained;  2.  The  inefficiency  of  all  other  means,  however  extraor- 
dinary, when  those  of  Divine  appointment  are  disregarded.  Sinritual  manifesta- 
tions needless. — I.  What  better  evidence  could  he  give  of  a  Divine  mission  than 
Moses  and  the  prophets  ?  II.  What  more  important  truths  could  he  divulge  than 
Moses  and  the  prophets  ?  III.  What  more  powerful  motives  could  he  present  than 
Moses  and  the  prophets  ?     Wythe. 

TJie  strange  conversation.— ''J^^ow,  of  course,  here  is  much  of  figure.  The  flame 
and  the  gulf  may  not  be  literal.  The  one  is  the  symbol  of  a  spiritual  anguish  as 
intense  to  the  soul  as  the  pain  of  fire  is  to  the  quivering  flesh ;  and  the  other  is  the 
material  emblem  of  that  Divine  decree  which  shall  forever  separate  the  saved  from 
the  unsaved.  The  letter  is  figure.  But  the  unreasonableness  of  the  request  of  the 
lost  man,  and  the  impossibility  of  complying  with  it  on  the  part  of  the  saved, — 
these  are  the  spirit  of  the  letter,  and  these  are  real,  so  that  if  we  reject  them  the 
whole  parable  becomes  unmeaning."     Taylor. 


CHAPTER   THE  SEVENTEENTH. 


I — 4.  then  said,  etc.,"  notes,  Ma.  xviii.  6.    if 


brother,  etc.,^  notes, 


Ma.  vi.  14,  15.  rebuke,*  kindly,  seasonably,  reasonably,  if  .  .  forgive, 
your  forgiveness  will  acconi.  nothing  without  his  repentance,  if  .  ,  day,  not 
likely  to  occur.     An  extreme  case  supposed. 

A  Christianity  without  ofl'ences  is  impossible  in  this  sinful  world.  T7ie  woe  pro- 
nounced— upon  those  by  whom  offences  come  is — I.  Terrible ;  II.  Just ;  III.  Whole- 
some. There  is  a  punishment  far  more  terrible  than  bodily  pain  or  loss  of  life.  The 
high  value  which  the  Lord  attributes  to  the  little  ones  in  the  kingdom  of  heaven. 
The  greatest  who  causes  ofl'ences  stands  below  the  least  who  suflers  them.     Lange. 

Forgiveness  of  injuries. — In  the  middle  ages,  when  the  great  lords  and  knights 
were  always  at  war  with  each  other,  one  of  them  resolved  to  revenge  himself  upon 
a  neighbor  who  had  ofl'ended  him.  It  chanced  that,  on  the  very  evening  when  he 
had  made  this  resolution,  he  heard  that  his  enemy  was  to  pass  near  his  castle,  with 
only  a  few  men  with  him.  It  was  a  good  opportunity  to  take  his  revenge,  and  he 
determined  not  to  let  it  pass.  He  spoke  of  this  plan  in  the  presence  of  his  chaplain, 
who  tried  in  vain  to  persuade  him  to  give  it  up.  The  good  man  said  a  great  deal  to 
the  duke  about  the  sin  of  what  he  was  going  to  do,  but  in  vain.  At  length,  seeing 
that  all  his  words  had  no  effect,  he  said,  "My  lord,  since  I  cannot  persuade  you  to 
give  up  this  plan  of  yours,  will  you  at  least  consent  to  come  with  me  to  the  chapel, 
that  we  may  pray  together  before  yon  go  ?  "  The  duke  consented,  and  the  chaplain 
and  he  knelt  together  in  prayer.  Then  the  mercy-loving  Christian  said  to  the  re- 
vengeful warrior,  "Will  you  repeat  after  me,  sentence  by  sentence,  the  prayer  which 
our  Lord  Jesus  Christ  Himself  taught  to  His  disciples  ?"  "I  will  do  it,"  replied  the 
duke.  He  did  it  accordinglj'.  The  chaplain  said  a  sentence,  and  the  duke  repeated 
it,  till  he  came  to  the  petition,  "Forgive  us  our  trespasses  as  we  forgive  them  that 
trespass  against  us."  There  the  duke  was  silent.  "My  lord  duke,  you  are  silent," 
said  the  chaplain.  "Will  you  be  so  good  as  to  continue  to  repeat  the  words  after 
me,  if  you  dare  say  so  ? — '  Forgive  us  our  trespasses  as  we  forgive  them  that  tres- 
pass against  us.' "  "I  cannot,  "replied  the  duke.  "Well.  God  cannot  forgive  you, 
for  He  has  said  so.  He  Himself  has  given  this  prayer.  Therefore,  you  must  either 
give  up  your  revenge,  or  give  up  saj'ing  this  prayer;  for  to  ask  God  to  pardon  you 
as  you  pardon  others  is  to  ask  Him  to  take  vengeance  on  you  for  all  your  sins. 
Go  now,  my  lord,  and  meet  your  victim.  God  will  meet  you  at  the  great  day  of 
judgment."  The  iron  will  of  the  duke  was  broken.  "No,"  said  he;  "I  will  finish 
my  prayer.     '  My  God,  my  Father,  pardon  me.     Forgive  me  as  I  desire  to  forgive 


a  .Jo.  V.  39,  45 ;  i. 
45;  Ac.x.  43;  xvii. 
11,  12. 

b  Ma.xxvili.  Il- 
ls ;  Jo.  xli.  10. 

"  This  rich  man 
had  made  no 
friends  who 
could  stand  him 
in  good  stead  in 
his  extremity, 
and  was  left  un- 
relieved to  bear 
his  doom.  He  let 
Lazarus  lie  un- 
cared-for outside 
of  his  door  on 
earth :  and  now 
he  is  left  outside 
of  heaven,  with 
the  sad  reflection 
that  no  one 
either  can  or 
will  relieve  his 
misery,  even  by 
so  much  as  a 
drop  of  water  to 
cool  a  burning 
tongue."    Taylw. 


on  oflFences 

cMk.  ix.  42;  ICo. 
xi.  19;  iPe.  11.8. 

d  Ma.  vi.  14,  15 ; 
xviii.    15—17,  21. 

22. 

e  Le.  xix.  17;  Pr. 
xvii.  10;  Ga.  vi. 
1;  Ep.  Iv.  15. 

"As  a  seal  leaves 
a  mark  of  itself 
in  the  wax, 
whereby  it  is 
known;  so  it  is 
with  every  one 
who  has  a  readi- 
ness to  forgive 
others ;  for  by  it 
the  Christian 
may  know  that 
God  hath  sealed 
the  forgiveness 
of  his  sins  upon 
his  heart."  Caw- 
dray. 

"You  should  for- 
givemanythings 
In  others,  but 
nothing  in  your- 
self." Auscnius. 

"The  Lord  al- 
lows and  sufTers 
divisions  and  of- 
fences to  be  in 
His  Church,  be- 
cause He  leaves 
men  to  act  ac- 
cording to  the 
liberty  of  their 
wills."   Cyprian. 


390 


LUKE. 


Chap.  xvii.  5— lo. 


on  faith 

o  Ep.  il.  8 ;  1  Th. 
iii.  10 ;  Ma.  xvii. 
20. 

Sycamine  =  the 
mulberry ;  the 
mulberry  (as  2  S. 
V.  24)  =  the  a  s- 
pen ;  the  syca- 
more or  sycamore  = 
the  fig-mulberry 
(Lu.  xix.  4), 
sometimes  called 
Pharaoh's  fi  g  - 
tree.    Topics  1.  88. 

"  Certainly  thoy 
did  never  have 
any  grace  who 
did  not  complain 
to  have  too  lit- 
tle." Bj).  Hall. 

"Faith  knows 
there  are  no  im- 
possibilities with 
God,  and  will 
trust  Him  when 
it  cannot  trace 
Him." 


on  servitude 

"  By-and-by  "  is 
an  old  English 
phrase  for  "im- 
mediately," and 
the  verse  should 
b  e  punctuated 
"will  say  to  him, 
when  he  enters 
from  the  field, 
'  Come  forward 
i  mmedlately, 
and  recline  at 
table.'  "  There  is 
none  of  the 
harshness  which 
some  have  im- 
a  g  i  n  e  d.  The 
master  merely 
says,  "  Get  m  e 
my  dinner,  and 
then  take  your 
own."  Cam.  Bib. 

h  Is.  Ixlv.  6 ;  Ko. 
Iii.  27;  Ps.  xvi. 
2,  3;  cxllii.  2;  1 
Co.  iv.  7  ;  ix.  16, 
17. 

"  He  who  Is  false 
to  present  duty 
breaks  a  thread 
in  the  loom,  and 
will  find  the  flaw 
when  he  may 
have  forgotten 
Its  cause."  Bee- 
cher. 

"Christ  teaches 
plainly,  else- 
where, that  there 
are,  and  are  to 
be,  ample  re- 
wards tor  fidelity 
In  his  service, 
only  as  a  pure 
gift  of  grace." 
Btiss. 


liim  who  has  offended  me.  Lead  me  not  into  temjitation,  Init  deliver  me  from 
evil ! ' "  "  Amen  ! "  said  the  chaplain.  "Amen  ! "  repeated  the  duke,  who  now  un- 
derstood the  Lord's  prayer  better  than  he  had  ever  done  before,  since  he  had  learned 
to  apply  it  to  himself. 

5,  6.  increase  .  .  faith,"  the  autJior  and  finisher  of  faith  is  the  true 
increaser ;  but  we  can  use  means,  this  sycatnine,  the  "this"  is  interesting  be- 
cause it  shows  that  our  Lord  was  teaching  in  the  open  air,  and  pointed  to  the  tree 
as  He  spoke;  the  sycamine  was  the  black  mulberry  {Morus  nigra),  whose  roots  are 
very  tenacious;  not  to  be  confounded  with  the  sycamore,  or  fig-mulberry,  obey 
you,  the  Jews  gave  to  a  great  Rabbi  the  title  of  ' '  uprooter  of  mountains, "  in  the  sense 
of  '  ■  remover  of  difficulties ;  "  and  our  Lord  here  most  appropriately  expresses  the  truth 
that  Faith  can  remove  all  difficulties  and  obstacles.     Cam.  Bib. 

The  ApostWs  iwayer  for  an  increase  of  faith. — It  is  implied:  L  That  the 
disciples  of  Christ  possess  faith;  IL  That  an  increase  of  faith  is  possible :  1.  From 
the  power  and  goodness  of  its  author;  2.  From  the  progressive  nature  of  religion; 
3.  From  the  admonitions  of  the  Bible ;  4.  From  the  experience  of  the  saints.  III. 
That  an  increase  of  faith  is  greatly  desired:  1.  From  its  nature;  2.  From  its  effects. 
IV.  That  means  should  be  used  to  secure  an  increase  of  faith.  Ai^on. — Faifh^s  de- 
velopment.— 1.  Faith  is  capable  of  increase:  L  In  the  amount  of  truth  which  it  em- 
braces; 2.  In  the  degree  of  intensity  with  which  it  seizes  its  object;  3.  In  the  force 
with  which  it  works.  II.  The  increase  of  faith  is  desirable.  For  the  sake  of:  1. 
Our  holiness ;  2.  Our  happiness ;  3.  Our  usefulness.  III.  The  increase  of  our  faith 
should  be  sought  by:  1.  Earnest  prayer;  2.  Habitual  meditation;  3.  The  avoidance 
of  sin  and  folly.     Wythe. 

Mighty  faith. — See  Abraham  sitting  in  his  tent-door  !  God  tells  him  to  take  his 
son  to  a  mountain  in  the  land  of  Moriah,  and  there  give  him  for  a  burnt  offering. 
Without  conferring  with  flesh  and  blood,  he  prepares  for  the  journey  and  the  awful 
sacrifice ;  and,  on  the  morning  of  the  third  daj',  I  see  him  on  the  top  of  the  moun- 
tain, with  the  altar  built,  lire  kindled,  Isaac  bound,  and  the  knife  raised  to  strike 
the  blow.  What  now,  Abraham  ?  wilt  thou  slay  thy  son,  and  make  the  promise  of  God 
of  no  effect?  Has  not  God  said,  "In  Isaac  shall  thy  seed  be  called?"  "Yes:  I 
know  that  is  the  promise;  but  now  God  has  commanded  me  to  offer  Isaac  for  a 
burnt  offering;  and  I  will  doit,  for  God  will  raise  him  from  the  dead."  "Didst 
thou  ever  see  one  rise  from  the  dead  that  had  been  cut  in  pieces  and  burnt  to 
ashes  ? "  "No;  but  the  same  God  who  made  the  promise  has  given  the  command- 
ment, and  the  command  cannot  make  war  on  the  promise."  How  the  patriarch's 
faith  carries  him  above  the  dust  raised  by  human  reason  !  Abraham  knew  that 
God's  promise  would  march  right  forward  to  fulfilment.     R.  V.  Lawrence. 

7 — lo.  but,  this  returns  to  the  subject  of  faith;  i.e.,  if  you  have  this  faith,  do 
not  think  you  therefore  deserve  reward,  servant,  perhaps  the  "which  of  you," 
as  addressed  to  the  poor  Apostles,  may  be  surprising;  but  the  sons  of  Zebedee  at 
least  had  once  had  hired  servants,  Mk.  i.  20.  Farrar.  when  .  .  field,  while 
yet  M'ork  remains  to  be  done  in  the  house,  and  .  .  say,  comi)lete  the  work 
first,  thank,  etc.,  no  special  thanks  due  for  doing  a  plain  duty,  unprofitable,'' 
not  useless,  but  (Gk.)  needle.9s;  one  who  may  be  dispensed  with,  done  .  . 
duty,  and  no  more.  This  verse,  like  many  others,  cuts  at  the  root  of  the  whole 
Romish  notion  as  to  the  possibility  of  "works  of  supererogation." 

The  servant  of  the  field. — I.  A  familiar  case  supposed,  embracing:  1.  The  social 
relations  of  life;  2.  Its  social  duties;  3.  Proprieties.  11.  An  important  inference 
deduced:  1.  Our  services  are  at  best  imperfect;  2.  It  is  impossible  for  us  to  go  be- 
j'ond  our  obligations.     Anon. 

Tlie  spirit  of  a  true  servant  of  God. — "People  talk  of  the  sacrifice  I  have  made 
in  spending  so  much  of  my  life  in  Africa.  Can  that  be  called  a  sacrifice  which  is 
simply  paid  back  as  a  small  part  of  a  great  debt  owing  to  our  God,  which  we  can 
never  repay  ?  Is  that  a  sacrifice  which  brings  its  own  blest  reward  in  healthful  ac- 
tivity, the  consciousness  of  doing  good,  peace  of  mind,  and  a  bright  hope  of  a  glori- 
ous destiny  hereafter  ?  Away  with  the  word  in  such  a  view  and  with  such  a  thought ! 
It  is  emi)hatically  no  sacrifice.  Say,  rather,  it  is  a  privilege.  Anxiety,  sickness,  suf- 
fering, danger  now  and  then,  with  a  foregoing  of  the  common  conveniences  and 
charities  of  this  life,  may  make  us  pause,  and  cause  the  spirit  to  waver,  and  the  soul 
to  sink ;  but  let  this  be  only  for  a  moment.  All  these  are  nothing  when  compared 
with  the  glory  which  shall  heri>affor  be  revealed  in  and  for  us.     I  never  made  a  sac- 


Chap.  xvii.  ii — 19, 


LUKE. 


391 


rifice.     Of  this  we  ought  not  to  talk,  when  we  remember  the  great  sacrifice  which  He 
made,  who  left  His  Father's  throne  on  high  to  give  Himself  for  us."  Dr.  Livingstone. 

II — 14.  went,  to  feast  of  Tab.  passed  .  .  midst,  or  between.  Prob.  He 
crossed  the  Jordan  at  Scythopolis,  passed  through  the  Peraea,  and  recrossed  Jordan 
at  Jericho;  thus  He  would  avoid  Samaritan  hostility."  afar  oflF,*  "  The  space  which 
a  leper  was  bound  to  keep  between  him  and  every  other  person  is  estimated  by  some 
at  four  cubits  (six  feet),  by  others  at  100  cubits  (150  feet)."  Oodet.  Jesus,  mas- 
ter, having  heard  of  Him,  they  believed  in  Him.  go  .  .  priests,  who  had  to 
declare  a  man  cured,  not  to  cure  him.  went,''  their  going,  as  yet  uncured,  a  proof 
of  their  faith,     cleansed,  faith  honored ;  mercy  manifested. 

The  cry  of  distress. — How  the  sorrows  of  life  unite  and  bring  men  together — I. 
Unanimously  raised.  II.  Graciously  heard.  Great  contrasts  in  the  history  of  the 
ten  lepers. — I.  Great  misery  on  the  one  side,  great  mercy  on  the  other.  II.  Great 
ingratitude  of  many,  great  thankfulness  of  one.  HI.  Israel  blessed  with  benefits, 
but  rejected  through  their  own  fault;  the  stranger  praised  and  accepted.  The  mel- 
ancholy question. — Where  are  the  nine  ?  I.  What  were  they  once  ?  II.  Where  are 
they  now  ?    HI.  What  will  they  be  hereafter  ?    Lange. 

Lepers  in  Morocco. — "Near  the  walls  of  the  city  of  Morocco  there  is  a  village 
called  the  'village  of  lepers.'  Having  a  curiosity  to  visit  it,  I  rode  there,  accom- 
panied by  two  guards  and  my  own  servant.  We  passed  through  the  street;  the  in- 
habitants stood  at  the  doors  of  their  houses,  but  did  not  approach  us.  They,  for  the 
most  part,  showed  no  external  disfiguration,  but  were  generally  sallow.  Some  of 
the  younger  women  were  handsome,  but  they  showed  a  deficiency  of  eyebrow,  which 
is  incompatible  with  our  notions  of  beauty — some  had  no  eyebrows  at  all.  They  are 
obliged  to  wear  a  large  straw  hat,  with  a  brim  nine  inches  wide :  this  is  their  badge 
of  separation,  which,  when  they  are  abroad,  prevents  any  one  from  having  personal 
contact  with  them.  They  are  allowed  to  beg,  and  are  accordingly  seen  by  the  sides 
of  the  roads,  with  a  wooden  bowl  before  them,  exclaiming,  '  Bestow  on  me  the  char- 
ity of  God.'  When  anyone  gives  them  money,  they  pronounce  a  blessing  upon 
him,  as  this, — '  May  God  increase  your  good.'  "     Travels  in  Morocco. 

15 — 19.  one,  each  one  saw  his  own  cure,  back,  bef.  he  went  to  the  priest. 
and  .  .  God,'*  for  the  Divine  mercy  manifested  by  Christ.  Samaritan,  who 
thus  acknowledged  that  salvation  is  of  the  Jews.'  where  .  .  nine,  "The 
nine  would  seem  to  have  separated  themselves  from  the  Samaritan  as  soon  as  they 
were  cleansed,  as  if,  now  that  they  were  saved  from  being  common  outcasts,  they 
could  no  longer  associate  together."  Peloubet.  stranger,  the  Jews  called  the  Ss. 
Cuthites,  strangers  or  aliens/;  the  others  prob.  were  Jews,  go  .  .  way,  and 
get  the  priest's  certificate  of  cure,  for  without  his  certificate  he  could  not  again  be 
restored  to  the  society  of  his  friends,  or  the  public  worship  of  God.  faith  .  . 
whole,^  in  soul  as  well  as  in  body. 

Tlie  cleansing  of  the  ten  lepers.- — I.  The  wretched  objects  by  whom  our  Lord  was 
met:— 1.  Their  disease;  2.  Their  number;  3.  Their  position ;  4.  Their  prayer:  This 
was  (1)  United,  (2)  Earnest.  II.  The  strange  command  they  received: — 1.  When  it 
was  given  (before  they  were  cured);  2.  The  manner  in  which  the  command  was  re- 
garded (obeyed  at  once);  3.  The  result  which  ensued.  HI.  The  grateful  acknowl- 
ment  that  was  rendered:  1.  A  gratifj'ing  account — "And  one  of  them,"  etc.;  2.  A 
touching  question ;  3.  A  blessed  assurance.  TJie  ungrateful  nine. — I.  Why  only 
one  ?  Ingratitude.  This  is  a  fair  proportion  of  the  relative  numbers  of  the  grateful 
and  the  ungrateful.  II.  Where  are  the  nine  ?  Some  perhaps  gone  to  tell  their 
friends  the  good  news,  others  to  the  Temple,  to  hurry  over  what  was  necessary  to 
their  being  entitled  to  all  the  privileges  of  a  clean  Jew.  Such  can  receive  but  little 
of  the  fulness  of  Christ.     J).  Longwill. 

Gratitude. — Admiral  Benbow,  after  many  years  of  hard  service,  for  he  had  only 
merit  to  recommend  him,  visited  Shrewsbury,  his  native  town,  and,  on  his  arrival, 
proceeded  to  the  house  of  his  nativity,  which  was  then  occupied  by  people  in  no  way 
related  to  him ;  yet  he  entered  the  house  as  if  it  had  been  his  own,  walked  upstairs, 
went  into  the  room  where  he  first  drew  breath,  fell  on  his  knees,  and  returned 
thanks  to  the  Great  Disposer  of  events,  for  his  protection  and  support  through  his 
past  eventful  life.  "  God  bless  you  ! " — A  soldier  in  the  late  war  could  not  under- 
stand how  men  should  do  the  hard  service  of  the  hospital  and  battle-field  without 
pay.  A  delegate  of  the  Christian  Commission  told  him  that  the  hearty  grasp  of  the 
hand,  and  "  God  bless  j^ou  ! "  of  the  relieved  was  pay  enough  for  him.  The  grateful 
soldier  replied,  "  Shure,  an'  av  that's  the  pay  ye  take,  why,  thin,  God  bliss  ye  !  God 
bliss  ye  !     Ye'U  be  rich  of  the  coin  uv  me  heart  all  yere  days." 


the  ten  lepers 
cleansed 

a  Lu.  ix.  53. 

6  Le.  xiii.  46;  Le. 
xlii.  45;  Nu.  V.  2; 
'2,K.  XV.  5. 


c2K. 
Ixv.  24, 


V.    15;   Is. 


"As  we  approach- 
ed Nablous  or 
Sliechem,  we  saw 
several  lepers 
who  followed  us 
to  our  tenting- 
ground,  and  In- 
sisted on  a  fee 
for  leaving  the 
place.  Our  drago- 
man protested 
that  the  charge 
was  exorbitant; 
but  as  the  com- 
pany were  a- 
larmed,  h  e 

yielded  at  le'gth, 
paid  them  their 
price,  and  they 
left  us."  Jacobus. 


the  grateful 
leper 

d  Ps.  XXX.  1,  2. 

e  Jo.  iv.  22,  39— 
42. 

/2  K.  xvil.  24— 
41. 

g  Ma.  ix.  22. 

"The  disease 
spreads  among 
the  natives  be- 
cause they  do  not 
fear  it,  but  live 
in  intimate  con- 
tact with  lepers, 
just  as  if  they 
were  not  dis- 
eased." So  there 
is  little  danger 
to  those  in  a  sin- 
ful' world,  who 
are  pure  in 
heart,  and  are 
laboring,  as 
Christ  did  for  the 
salvation  of  men 
from  sin.  Pelou- 
bet. 

"Whenever  we 
see  a  man  re- 
markably u  n- 
grateful,  we  may 
assuredly  infer 
from  thence  that 
there  is  no  true 
sense  of  religion 
in  that  person." 
South. 

'•  Few  indeed  are 
to  be  found  who 
are  not  continu- 
ally hiding  their 
mercies  under  a 
bushel  and  set- 
ting their  wants 


392 


Chap.  xvil.  ao — 37. 


A.D.  30. 

and  trials  on  a 
hill.  Let  us  pray 
for  a  daily  thank- 
ful heart.  It  is  a 
spirit  which  God 
loves  and  de- 
lights to  honor 
(Phil.  iv.  6)."  Dr. 
A.  Ifevin. 

the  coming   of 
the  kiugdotu 
of  God 

a  Ko.  xiv.  17. 

6Ma.  xxlv.23,  #; 
Mk.  xlil.  21. 

cMk.  viil.31;Lu. 
Ix.  22. 

"The  Law  had 
Its  end  veiled,  its 
means  of  appeal 
outward  and  vis- 
ible: the  Gospel 
has  its  means 
tacit  and  inward, 
but  its  end  fully 
revealed."  J.  Mil- 
ler. 


state  of  world 
at  the  time  of 
its  coming 

d  Ge.  vil.  11,  23. 
e  Ge.  xix.  23,  24. 

"  If  a  man  can- 
not find  ease 
within  himself, 
it  Is  preposter- 
ous for  him  to 
seek  it  anywhere 
else."  Palmer. 


one  taken 
and  another 
left 

/  Ge.  xlx.  26. 

g  Ma.  xvl  25;  Mk. 
viii.  35;  Lu.  ix. 
24;  Jo.  xil.  25. 

"Women,  among 
their  other  drud- 
gery, had  each 
morning  to  grind 
the  quantity  of 
meal  for  the  fam- 
ily uses  during 
the  day.  This 
was  done  with  a 
hand  -  mill,  at 
wh.  the  strength 
of  two  women 
was  required. 
Thus  Isindicat'd 
the  interest  of 
women  also  in 
the  solemn  les- 
son." Am.  Com. 

h  Job  xxxlx.  30. 


30 — 35.    observation,  external  signs  of  worldlj^  pomp,    here    .    .    there, 

diverting  attention  fr.  true  seat  and  nature  of  the  K."  within  you.  The  Greelv 
preposition  for  within  {kvrdi)  is  found  elsewhere  in  the  New  Testament  only  at 
Matt,  xxiii.  26,  "the  inside."  Am.  Com.  not  see,  not  yet,  but  presently,  in 
God's  time,  and  .  .  say,*  "vivid  description  of  the  perpetual  Messianic 
excitements,  which  finally  ceased  in  the  days  of  Barcochba  and  the  Rabbi  Akibha." 
Farrar.     suffer,'^  in  order  to  the  bringing  in  of  this  k. 

TJie  coining  of  the  kingdom  of  God. — The  signs  of  this  coming  are  not  so— I. 
Palpable;  II.  Doubtful;  III.  Limited,  as  short-sighted  man  may  think:  ad.  1.  Not 
with  outward  show;  ad.  2.  It  is  among  j'ou;  ad.  3.  It  cannot  be  said  to  be  exclu- 
sively hei'e  or  there.  The  silent  and  secret  coming  of  the  kingdom  of  God  in  hearts 
and  in  the  loorld.—l.  The  Pharisees  forgot  it.  II.  It  is  accounted  for  by  the  nature 
of  this  kingdom.     III.  Confirmed  by  history.     IV.  Assured  for  the  future.     Lange. 

TJie  moving  2)oirer. — "You  have  seen  a  noble  vessel  going  forth  from  the 
docks.  The  tide  was  in  her  favor,  and  away  she  went,  sailing  gallantly  along,  the 
admiration  of  all.  She  was,  however,  dependent  upon  outward  influences.  But  you 
have  seen  a  steamer,  starting  perhaps  from  the  same  place ;  if  the  tide  was  in  her 
favor,  so  much  the  better,  but  whether  or  not,  on  she  went,  for  she  had  a  moving 
power,  a  'kingdom  within;'  and  religion  is  just  such  an  influence."  Jenky)t. 
Suffering  necessary. — "How  comes  it,  that  whatever  is  of  a  useful  nature,  and  in- 
tended to  be  profitable  to  the  world,  must  sufler  much,  and  be  subjected  to  every 
kind  of  ill-treatment;  but  that  man,  who  himself  does  with  other  things  as  he  lists, 
is  unwilling  to  suff"er,  or  permit  God  to  deal  as  He  lists  with  him  ?  Wheat,  which  is 
the  noblest  of  all  the  products  of  the  earth,  is  here  thrashed,  trod  upon,  swept  about, 
tossed  in  the  air,  sifted,  sliaken,  and  shovelled ;  and  afterwards  ground,  resifted,  and 
baked,  and  so  arrives  at  last  upon  the  tables  of  princes  and  kings."     Gotthold. 

26—31.  days  .  .  Noe,^  notes.  Ma.  xxiv.  37.  they  did  eat,  they 
drank,  etc.  "A  graphic  picture  of  the  absorption  of  men  in  merely  worldly  af- 
fairs, made  more  vivid  by  the  omission  of  the  conjunction."  Bliss,  days  .  . 
I^ot,'  another  N.  T.  confirmation  of  0.  T.  hist,  thus,  men  unthinking  and 
Divine  plans  unfolding,  revealed,  in  the  accomplishment  of  His  predictions,  etc. 
not  come  down,  one  must,  of  course,  leave  the  roof  somehow;  but  it  is  probable 
that,  in  many  cases,  time  might  be  gained  by  passing  from  one  roof  to  another  be- 
fore coming  down.     Am.  Com. 

Suddenness  of  Chrisfs  second  coming. — I.  "  The  state  of  mankind  at  large:  1. 
"We  are  here  told  what  it  was  in  the  days  of  old;  2.  And  similar  to  this  it  will  be  at 
the  last  day.  II.  The  danger  of  that  state:  1.  To  the  nation;  2.  To  individuals; 
3.  To  the  world  at  large."    Simeon. 

A  sudden  alarm. — "A  number  of  men  are  upstairs  in  a  house,  amusing  them- 
selves with  a  game  of  cards.  What  is  that  ?  The  window  is  red  !  What  is  that  cry 
in  the  streets  ?  '  The  house  is  on  fire  I '  says  one.  '  Oh,'  answers  another,  '  sliuffle 
the  cards  again,  let  us  finish  the  game;  we  have  plenty  of  time.'  'Fire!  Fire! 
Fire ! '  Tlie  cry  rises  more  sharply  from  the  streets,  but  the  gamblers  continue 
their  game.  One  of  them  swaggeringly  boasts,  '  It's  all  right,  my  brave  boys  !  you 
door  leads  to  the  roof,  and  we  can  get  out  at  the  last  minute.  I  know  the  way  over 
the  leads — it's  all  right,  go  ahead  with  the  game.'  Presently  one  of  them  nervously 
inquires,  '  Are  you  sure  that  we  can  get  through  that  door  ? '  and  he  goes  to  try,  but 
finds  it  locked.  'Never  mind,'  is  the  answer,  'I  have  the  key.'  '  But  are  j'ousure 
you  have  the  key  ?'  '  Oh,  yes  !  I  am  sure  I  have — here  it  is;  try  it  for  yourself,  and 
do  not  be  such  a  coward,  man — try  it.'  The  man  tries  the  key.  'It  will  not  turn,' 
says  he.  '  Let  me  try,'  says  his  friend.  He  puts  it  in  the  lock,  but  lo,  it  will  not 
turn  !  '  0  God ! '  he  shrieks,  '  it's  the  wrong  key  ! '  Now,  sirs,  will  ye  go  back  to 
your  game  again  ?  No,  now  they  will  strain  every  nerve,  and  labor  with  might  and 
main  to  open  the  door,  only  to  find  that  it  is  all  too  late  for  them  to  escape." 
Spurgeon. 


.    wife,-*"  who  onlj'^  looking  back,   desiring  to  re- 
etc.o    I     .     .     you,  etc.     Notes,  Ma.  xxiv.  40,  41. 


32 — 37.    remember    . 

turn,  was  lost,     whosoever, 
eagles,*  notes.  Ma.  xxiv.  28. 

LoVs  v'ife. — I.  Iler  distinguished  privileges--!.  She  was  united  by  marriage  to 
a  truly  pioiis  patriarch ;  2.  She  was  favored  with  the  com[)any  and  converse  of  celes- 
tial visitants;  3.  She  was  plaiidy  warned  of  the  approachhig  judgment;  4.  She  had 
seen  the  judgment  of  God  executed  on  the  wicked.  II.  The  circumstances  of  her 
trangression — 1.  Inordinate  worldly  attachment;  2.  A  yielding  to  the  powerful  in- 


Chap,  xviii.  x — 8. 


LUKE. 


393 


fluence  of  unbelief;  3.  The  actual  violation  of  a  known  law.  III.  The  nature  of  her 
punishment — 1.  Sudden  in  its  infliction;  2.  Consistent  with  the  rules  of  justice ;  3. 
Cautionarj'  in  its  design.     Anon. 

TJie  ^earning  unheeded. — A  traveller  who  was  pursuing  his  jouruej'  on  the  Scotch 
coast  was  thoughtlessly  induced  to  take  the  road  by  the  sands  as  the  most  agreeable. 
This  road,  which  was  safe  only  at  low  tides,  lay  on  the  beach  between  the  sea  and 
the  lofty  cliffs  which  bound  the  coast.  Pleased  with  the  view  of  the  inrolling  waves 
on  the  one  hand,  and  the  abrupt  and  precipitous  rocks  on  the  other,  he  loitered  on 
the  way,  unmindful  of  the  sea,  which  was  gradually  encroaching  upon  the  interven- 
ing sands.  A  man,  observing  from  the  lofty  cliffs  the  danger  he  was  incurring, 
benevolently  descended,  and,  arresting  his  attention  by  a  loud  halloo,  warned  him 
not  to  proceed.  "If  you  pass  this  spot  you  lose  your  last  chance  of  escape.  The 
tides  are  rising;  they  have  already  covered  the  road  you  have  passed,  and  they  are 
near  the  foot  of  the  cliffs  before  you;  and  by  this  ascent  alone  you  can  escape." 
The  traveller  disregarded  the  warning.  He  felt  sure  he  could  make  the  turn  in  the 
coast  in  good  time,  and,  leaving  his  volunteer  guide,  he  went  more  rapidly  on  his 
way.  Soon,  however,  he  discovered  the  real  danger  of  his  position.  His  onward 
journey  was  arrested  by  the  sea.  He  turned  in  haste;  but,  to  his  amazement, 
he  found  that  the  rising  waters  had  cut  off  his  retreat.  He  looked  up  to  the  cliffs ; 
but  they  were  inaccessible.  The  waters  were  already  at  his  feet.  He  sought  higher 
ground,  but  was  soon  driven  off.  His  last  refuge  was  a  projecting  rock;  but  the  re- 
lentless waters  rose  higher  and  higher;  they  reached  him;  they  arose  to  his  neck: 
he  uttered  a  despairing  shriek  for  help,  and  no  help  was  near,  as  he  had  neglected 
his  last  opportunity  for  escape.  The  sea  closed  over;  and  it  was  the  closing-in  upon 
him  of  the  night  of  death. 

CHAPTER   THE  EIGHTEENTH. 

I — 3.  "It  is  only  here  and  in  v.  9  that  the  explanation  or  point  of  a  parable  is 
given  before  the  parable  itself.  Both  parables  are  peculiar  to  St.  Luke."  Farrar. 
pray  .  .  faint,"  grow  weary  through  delayed  answer,  or  power  of  evil.'' 
judge,  who  of  all  men  should  be  ready  to  hear  and  do  justice,  which  .  .  taan, 
lacked  essential  qualifications  for  impartial  administration  of  justice,  widow," 
"in the  East  they  were  of  all  classes  the  most  defenceless  and  oppressed."  avenge, 
vindicate;  do  me  justice,  adversary,'' opponent;  prob.  taking  advantage  of  her 
defenceless  widowhood  to  oppress. 

Tlie  importunate  widow. — I.  The  important  truth  here  stated  {v.  1).  "We  observe 
1.  That  prayer  is  our  clear  and  solemn  duty;  2.  That  this  duty  should  be  observed 
habitually  and  constantly;  3.  That  delays  and  other  discouragements  should  not  be 
permitted  to  depress  our  minds,  and  lead  us  to  restrain  prayer  before  God.  11.  The 
striking  illustration  which  is  here  given.  Let  us  notice — 1.  The  character  of  this 
judge;  2.  The  application  he  received — (1)  It  was  definite;  (2)  Importunate  and  per- 
severing; (3)  The  manner  in  which  it  was  treated.  III.  The  conclusive  inference 
which  is  here  deduced — 1.  His  character  as  the  righteous  Lord  that  loveth  righteous- 
ness; 2.  The  pleasures  He  takes  in  the  exercise  of  the  benevolent  yearnings  of  his 
nature;  3.  The  special  relationship  in  which  He  stands  to  His  people.     Anon. 

Pray  without  ceasing. — One  Lord's-day  morning,  Mr.  Whitefield,  with  his  usual 
fervor,  exhorted  his  hearers  to  give  up  the  use  of  the  means  for  the  spiritual  good  of 
their  relations  and  friends  only  with  their  lives  ;  remarking  that  he  had  had  a  brother 
for  whose  spiritual  welfare  he  had  used  every  means.  He  had  warned  him  and  prayed 
for  him ;  and  apparently  to  no  purpose  till  a  few  weeks  ago,  when  his  brother,  to 
his  astonishment  and  joy,  came  to  his  house,  and  with  many  tears  declared  that  he 
had  come  up  from  the  country  to  testify  to  him  the  great  change  that  Divine  grace 
had  wrought  upon  his  heart,  and  to  acknowledge  with  gratitude  his  obligation  to 
the  man  whom  God  had  made  the  instrument  of  it.  Mr.  Whitefield  added  that  he 
had  that  morning  received  a  letter  which  informed  him  that  on  his  brother's  return 
to  Gloucestershire,  where  he  resided,  he  dropped  down  dead  as  he  was  getting  out 
of  the  stage  coach,  but  that  he  had  previously  given  the  most  unequivocal  evidence 
of  his  beluga  new  man  in  Christ  Jesus.  "Therefore,"  said  Mr.  Whitefield,  "  let  us 
pray  always  for  ourselves  and  for  those  who  are  dear  to  us,  and  never  faint." 

4 — 8.     would     .     .    while,  put  her  off  with  delays,  etc.    fear  not  God, 

"the  creed  of  a  powerful  atheist."  Bengel.  yet  .  .  troubleth,  not  bee.  of 
justice,     weary,  "the  preferable  rendering  is,  lest  she  come  at  last  and  beat  me.'" 


"  Do  you  wish  to 
be  secure,  while 
In  a  state  of  fear? 
then  fear  secur- 
ity." Bernard. 

"Heaven  will  pay 
for  any  loss  we 
may  suffer  to 
gain  it;  but  noth- 
ing can  pay  for 
the  loss  of  heav- 
en."  R.  Baxter. 


"God  strikes 
some  that  He 
may  warn  all." 
Bp.  Hall. 

"The  sacred 
duty  of  an  ad- 
viser (one  of  the 
most  Inviolable 
that  exists)  wd. 
lead  me,  towards 
a  real  enemy,  to 
act  as  if  my  best 
friend  were  the 
party  concern- 
ed." Burke. 


on  prayer 

parable  of 
the  unjust 
judge 

a  Ps.  Ixv.  2 ;  oil. 
17 ;  Lu.  xl.  8;  xxl. 
36;  Ro.  xll.  12; 
Ep.  vi.  18:  Ph. 
Iv.  6. 

"  Let  prayer  be 
the  key  of  the 
morning  and  the 
bolt  of  the  even- 
ing." Matthew 
Henry. 

b  2  Cor.  iv.  1. 
c  Ju.  xxil.  3. 
d  1  Pe.  V.  8. 

"We  should  act 
with  as  much 
energy  as  if  we 
expected  every- 
thing from  our- 
selves :  and  we 
should  pray  with 
as  much  earnest- 
ness as  if  we 
expected  every- 
thing from  God." 
Fuller. 

"Prayer  pushes 
prayer 

TTp  into  heaven's 
sublimer  air : 

Around  the 
throne  eter- 
nally 

They  pass  and 
still  repass." 


394 


LUKE. 


Chap,  xviii.  9— 14- 


aPs.  xlvi.  5;  He. 
X.  37;  2  Pe.  iii.  8, 
9. 

h  Ma.  xxiv.  12;  1 
Tl.  iv.  1. 

"  Pray  to  God  at 
the  beginning  of 
thy  works,  that 
thou  mayst  bring 
them  to  a  good 
con  elusion.  " 
JCenophon. 

the  Pharisee 
and  the 
publican 

c  Ac.  ii.  15;  Iii.  1; 
X.  9  ;8ee  Lightfoot, 
Temple  Service,  i. 
946;  Jahn.Jew.Ant. 
396. 

A  Talmudic  trea- 
tise furnishes  us 
with  a  close  an- 
alogy to  the 
prayer  of  the 
Pharisee  in  that 
of  Rabbi  Nechou- 
nia  Ben  Hakana, 
who  on  leaving 
his  school  used 
to  say,  "I  thank 
Thee,  O  Eternal, 
my  God,  for  hav- 
ing given  me 
part  with  those 
who  attend  this 
school  instead  of 
running  through 
the  shops.  I  rise 
early  like  them, 
but  it  is  to  study 
the  Law,  not  for 
futile  ends.  I 
take  trouble  as 
they  do,  but  I 
shall  be  reward- 
ed, and  they  will 
not;  we  run 
alike,  but  I  for 
the  future  life, 
while  they  will 
only  arrive  at  the 
pit  of  destruc- 
tion." Farrar. 

d\  K.  vlll.  22;  2 
Ch.  vi.  12;  Ma. 
vl.  6;  Mk.  xi.   25. 

e  Da.  vl.  10;  2  Ch. 
vi.  13:  Ac.  ix.  40; 
XX.  36;  xxi.  5. 

"The  Jew  usual- 
ly stood  with 
arms  outspread, 
the  palms  turned 
upwards,  as  tho. 
to  receive  the 
gifts  of  heaven, 
and  the  eyes 
raised."  Cam.  B. 

/Je.  xxxl.  19. 

g  Pa.  cxxxvlli.  6; 
Is.  Ivll.  15;  1  Pe. 
V.  5,  6. 

U  Job  xxll.  29; 
Ma.  xxlii.  12. 


Bliss,  hear  .  .  saith,  even  he  proposes  to  do  an  unfortunate  widow  justice 
at  last.  God,  tbe  righteous  Judge,  elect,  whom  He  loves  with  an  everlasting 
love,  bear  .  .  them,  with  the  follies  done  by  them;  and  the  evils  done  to 
them,  will  avenge,  "The  best  comment  on  the  Parable  and  our  Lord's  explan- 
ation of  it  may  be  found  in  His  own  discourses,  John  xiv.,  xv."  speedily,"  in  the 
right  way  and  time,  faith,''  "  even  the  faith  of  God's  elect  will  in  the  last  days  be 
sorely  tried." 

GocVs  delays  not  denials. — I.  The  description  of  God's  elect:  1.  They  cry;  2. 
They  cry  to  God:  3.  They  cry  day  and  night.  H.  The  delays  of  God  to  answer  His 
people's  prayers — designed — 1.  To  contribute  to  their  salvation ;  2.  To  render  their 
oppressors  inexcusable ;  3.  To  magnify  His  own  glory.  IH.  The  care  He  displays 
in  the  ultimate  deliverance  of  His  people.     Jean  Ouillebert. 

Constancy  in  prayer. — Mr.  Elliot  was  eminent  for  prayer;  and  whenever  any 
remarkable  difficulty  lay  before  him,  he  took  the  way  of  prayer  in  order  to  encounter 
and  overcome  it;  being  of  Dr.  Preston's  mind,  "  That  where  he  would  have  any  great 
things  to  be  accomplished,  the  best  policy  is  to  work  by  an  engine  which  the  world 
sees  nothing  of."  When  he  heard  any  important  news,  he  usually  said,  "Let  us  turn 
all  this  into  prayer."  And  if  he  came  to  a  house  where  he  was  intimately  acquainted, 
he  used  frequently  to  say,  "  Come,  let  us  not  have  a  visit  without  a  prayer.  Let  us, 
before  we  part,  pray  for  the  blessing  of  Heaven  on  our  family." 

9 — 12.  certain,  Pharisees,  trusted,  their  sin  lay  in  this,  not  in  being 
righteous.  Spiritual  pride,  despised,  ought  to  have  pitied,  and  taught,  others, 
publicans  and  sinners,  pray,  prob.  at  one  of  the  usual  times.<=  "In  prayer,  if 
anywhere,  we  may  expect  to  discern  the  true  character  of  men."  stood,  ace.  to 
anc.  cust.*^  the  Greek  word  implies  a  certain  ostentation  and  formality  in  his  act, 
like  our  "taking  his  stand."  Bliss.  Kneeling,  etc.,  not  unusual.*  himself,  aloof 
fr.  the  other,  or  inaudibly.  God  .  .  thank,  boasting,  not  supplicating,  fast 
twice,  "This  practice  had  no  divine  sanction.  The  Law  appointed  only  a  single 
fast-day  in  the  year,  the  Day  of  Atonement  (Lev.  xvi.  29)."     Cam.  B. 

The  Pharisee  and  publican.- — L  The  statement  with  which  the  parable  is  intro- 
duced. Two  things  concerning  the  Pharisees:  1.  The  feelings  with  which  they 
regarded  themselves;  2.  The  feelings  with  which  they  regarded  their  fellow- 
creatures.  IL  The  striking  contrast  which  is  here  presented :  1.  The  Pharisee — (1) 
The  adjuncts  of  his  prayer;  (2)  The  substance  of  his  praj'er;  2.  The  publican — (1) 
His  unobtrusiveness;  (2)  His  consciousness  of  guilt;  (3)  His  deep  anguish.  III. 
The  practical  lesson  enforced.     Anon. 

Self -righteousness. — Jamie  and  Eddie  had  quarrelled.  So,  as  Jamie  had  been 
most  to  blame,  he  was  sent  up  stairs  alone  to  think  over  his  sins  and  repent.  When 
his  mother  called  him  down,  she  asked  him  what  he  had  been  doing.  He  replied, 
"Praying."  "Well,  my  boy,  what  did  j'ou  pray  for?"  His  reply  was,  "  I  prayed 
God  to  pardon  Eddie  and  make  him  a  good  boy,  and  bless  all  my  deeds."  A  very 
good  illustration  of  self-righteousness. 

13,  14.  publican,  over  whom,  as  a  penitent,  angels  were  rejoicing;  while 
man  scorned  him.  lift  .  .  his  eyes,  so  far  was  he  from  "  taking  his  stand  " 
like  the  Pharisee.  Am.  Com.  smote,-''  signs  of  self-accusation,  merciful,  for- 
give, be  reconciled,  sinner,  G^.,  art.  emphatic,  ^/<e  sinner,  justified,  account- 
ed just,  righteous,  ratherj^"  instead  of.  exalteth,"  places  himself  high  in  his 
own  esteem,     abased,  cast  down  in  the  thought  of  God. 

Near  to  Ood  but  far  from  man. — I.  The  outward  marks  of  the  publican's  pen- 
itence: 1.  He  stood  afar  ofl'.  Not  from  God.  2.  His  eyes  downcast.  Sin  hung 
heavily  upon  them.  3.  He  smote  upon  his  breast.  The  sign  of  self-reproach.  II. 
His  inward  conviction.  "A  sinner:"  1.  A  great  sinner;  2.  Wilful;  3.  Often 
warned;  4.  Helpless.  III.  His  earnest  pra3'er.  "God  be  merciful  :"  1.  He  ad- 
dressed the  Almighty;  2.  He  asked  for  himself  alone;  3.  He  trusted  in  God's  mercy. 
Bteyns  and  Twigs. 

Tliafs  me ;  that's  my  prayer. — A  poor  Hottentot  in  Southern  Africa  lived  with  a 
poor  Dutchman,  who  kept  up  family  prayer  daily.  One  day  he  read,  "Two  men 
went  up  into  the  temple  to  pray."  The  poor  savage,  whose  heart  was  already 
awakened,  looked  earnestly  at  the  reader,  and  whispered,  "Now  I'll  learn  how  to 
pray."  The  Dutchman  read  on,  "God,  I  thank  thee,  I  am  not  as  other  men."  " No, 
I  am  not;  but  I  am  worse,"  whispered  the  Hottentot.  Again  the  Dutchman  read,  "I 
fast  twice  in  the  week ;   I  give  tithes  of  all  that  I  possess."     "I  don't  do  that;  I 


Chap,  xviii.  15—30. 


LUKE. 


395 


don't  pray  iu  that  manner.  "What  shall  I  do  ? "  said  the  distressed  savage.  The 
good  man  read  011  until  he  came  to  the  publican,  who  "  would  not  lift  so  much  as 
his  eyes  to  heaven."  "That's  me!  "said  his  hearer.  "Stood  afar  off,"  read  the 
other.  "That's  where  I  am,"  said  the  Hottentot.  "But  smote  upon  his  breast, 
saying,  God  be  merciful  to  me  a  sinner."  "That's  nie;  that's  my  prayer  !"  cried 
the  poor  creature,  and,  smiting  on  his  dark  breast,  he  prayed,  "  God  be  merciful  to 
me  a  sinner,"  until,  like  the  poor  publican,  he  went  down  to  his  house  a  saved  and 
happy  man. 

15 — 17.  and  .  .  brought,  etc*  "It  seems  to  have  been  a  custom  of 
Jewish  mothers  to  carry  their  babes  to  eminent  Rabbis  for  their  blessing."  Farrar. 
receive,  into  heart  and  life,     child,*  trustfully,  humbly,  lovingly. 

The  Uessing  of  the  children. — I.  Earnestly  requested;  II.  Hastily  denied;  HI. 
Graciously  granted;  IV.  Abidingly  confirmed.  How  a  truly  childlike  disposition 
teaches  us. — I.  To  find;  II.  To  receive;  III.  To  prize  the  kingdom  of  heaven. 
Lange. 

TJie  conversion  of  children.—There  are  very  many  who  have  no  great  faith  about 
the  conversion  of  children.  They  look  on  a  converted  child  as  a  kind  of  rara  avis, 
to  be  put  into  a  museum  of  natural  curiosities.  Others  believe  it  to  be  very  possible 
and  very  desirable,  but  yet  they  have  strong  suspicion  of  the  piety  of  any  child  who 
is  brought  to  believe  on  the  Lord  Jesus.  Why  there  should  be  such  suspicion  I  can- 
not tell.  The  advantage  is  rather  on  the  side  of  the  child  than  the  adult.  Of  two 
cases  of  conversion,  one  at  thirteen,  and  the  other  at  sixty,  I  would  look  upon  the 
elder  with  the  greatest  suspicion.  I  have  during  the  past  year  baptized  as  many  as 
forty  or  fifty  children,  and  of  all  those  whom  I  have  talked  with  on  the  subject  of 
their  conversion,  I  have  never  proposed  any  for  church-fellowship  with  greater  sat- 
isfaction than  I  have  done  these  little  ones.  Amongst  those  I  have  had  at  any  time 
to  exclude  from  church-fellowship,  out  of  a  church  of  2700  members,  I  have  never 
had  to  exclude  one  who  was  received  into  the  church  while  yet  a  child.  Spurgeon. 
Said  Margaret  Fuller  d'  Ossoli,  when  her  child  was  born,  "I  am  the  mother  of  an  im- 
mortal; God  be  merciful  to  me  a  sinner  !  " 

18 — 27.     and    .     .    saying,  etc.,  notes.  Ma.  xix.  16—26;  Mk.  x.  17 — 27. 

One  thing  thou  lackest. — I.  A  well-meant  congratulation,  because  he  lacked  but 
one  thing.  II.  A  serious  thing,  because  in  the  one  thing  all  was  lacking.  What  the 
young  ruler  really  lacked  was  supreme  love  to  God.  Treasure  in  heaven. — I.  Its 
high  value.  II.  Its  great  price.  The  rich  youth. — I.  Trebly  rich: — 1.  In  posses- 
sions; 2.  In  virtues;  3.  In  delusion.  II.  Trebly  poor:  1.  In  self-knowledge;  2.  In 
love;  3.  In  heavenly  treasure.     Lange. 

The  torment  of  riches. — A  certain  duke  has  a  passion  for  costly  diamonds.  His 
house  resembles  a  castle  rather  than  a  mansion,  and  is  surrounded  with  a  lofty  wall, 
over  which  no  one  can  climb  without  giving  alarm.  His  treasure  is  kept  in  a  safe 
let  in  the  wall  of  his  bedroom,  so  that  it  cannot  be  reached  without  first  waking  or 
murdering  the  owner;  the  safe  is  so  constructed,  that  it  cannot  be  forced  without  dis- 
charging four  guns,  and  setting  an  alarm  bell  a-ringing  in  every  room.  His  bed- 
room, like  a  prisoner's  cell,  has  but  one  small  window ;  and  the  bolt  and  lock  of  the 
massive  door  are  of  the  stoutest  iron.  In  addition  to  these  precautions,  a  case  con- 
taining twelve  loaded  revolvers  stands  by  the  side  of  his  bed.  Might  we  not  inscribe 
over  it,  "Diamonds  are  my  portion:  therefore  do  I  fear"  ?    R.  Oray. 

a8 — 30.    Peter  said,  etc.,  notes,  Mk.  x.  28 — 31. 

Compensation  in  the  kingdom  of  heaven. — I.  Its  extent:  x.  In  this;  2.  In  the 
future  life.  II.  Its  conditions :  1.  We  must  really  forsake  all;  2.  And  this  not  from 
a  mercenary  spirit,  but  from  love.     Lange. 

Reioards  of  following  Christ. — When  John  Wesley  was  about  going  to  Georgia 
as  a  missionary  to  the  Indians,  an  unbeliever  said  to  him,  "AVhat  is  this,  sir?  are 
you  one  of  the  knights-errant  ?  How,  pray,  got  Quixotism  into  your  head  ?  You  want 
nothing;  you  have  a  good  provision  for  life,  and  iu  a  way  of  preferment;  and  you 
must  leave  all  to  fight  windmills — to  convert  savages  in  America  ? "  He  answered 
willingly  and  calmly,  "Sir,  if  the  Bible  be  not  true,  I  am  as  very  a  fool  and  madman 
as  you  can  conceive;  but  if  it  is  of  God,  I  am  sober-minded.  For  He  has  declared, 
'  There  is  no  man  who  has  left  house,  or  friends,  or  brethren,  for  the  kingdom  of  God's 
sake,  who  shall  not  receive  manifold  more  in  the  present  time,  and  in  the  world  to 
come,  everlasting  life.' " 


"On  the  Lord's 
day  the  faithful 
stood  in  prayer 
to  commemorate 
their  Saviour's 
resurrection  on 
that  day."  Bing- 
ham. 


young  chil- 
dren brought 
to  Jesus 

a  Ma.  xviil.  3; 
six.  13;  Mk.  X.13. 

6  Ps.  cxxxi.  2; 
Mk.  X.  15;  1  Pe. 
i.  U. 

"They  who  have 
to  educate  chil- 
dren should  keep 
in  mind  that 
hoys  are  to  be- 
come men,  and 
that  girls  are  to 
become  women. 
The  neglect  of 
this  momentous 
c  o  n  s  i  d  e  ration 
gives  us  a  race 
of  moral  her- 
maphrodites." 
Hare. 


the  rich  ruler 

"Eiches  are 
called  thorns ; 
such  thorns  may 
be  touched,  but 
not  rested  upon. 
Canst  thou  set 
thine  heart  upon 
a  thorn  without 
piercing  thyself 
through  with 
many  sorrows?" 
Venning. 

"  He  hath  riches 
sufficient  who 
hath  enough  to 
be  charitable." 
Sir  Thomas  Browne. 


the  reward 
of  disciple- 
ship 

Ma.  xix.  27—30; 
Mk.  X.  28—31. 

"  Our  principles 
are  the  springs 
of  our  actions; 
our  actions  the 
springs  of  our 
happiness  and 
misery.  Too 
much  care  there- 
fore cannot  be 
employed  in 
forming  our 
principles."  P. 
Skelton. 


39G 


LUKE. 


Chap.  xix.  I — 4. 


Jesus  fore- 
tells His 
death 

aMk.  Ix.  32;  Jo. 
xll.  16. 

'■  The  disciples 
had  laid  It  down 
as  a  first  princi- 
ple, that  their 
Master's  king- 
dom was  to  be  of 
this  world;  and 
they  formed  all 
their  reasonings 
and  expectations 
accordingly." 
Jones. 

"If  you  suppose 
that  no  afflic- 
tions abide  you, 
you  have  not  yet 
begun  to  be  a 
Christian."  Atir 
gustine. 


a  blind  tnati 
healed 

"  We  admire  the 
mercy  of  God, 
and  His  humility 
In  forgetting  His 
dignity.by  stoop- 
ing thus  low  to  a 
poor  man.  Where 
was  ever  a  Mas- 
ter, that  desii-ed 
to  be  informed  of 
the  will  of  his 
slave,  in  order  to 
execute  it?"  Bod- 
rigiKz. 

"The  depths  of 
our  misery  can 
never  fall  below 
the  depths  of 
mercy."      Sibbes. 

•'  The  plaster  is 
as  wide  as  the 
wound."   Henry. 


Jericho 

S^accheus  the 
publican 

t  Jos.  vi.  26;  1  K. 
xvl.  34. 

"Priests  and 
publicans —  the 
latter  employed 
to  regulate  the 
balsam  -duties, 
and  the  exports 
and  imports  be- 
tween the  do- 
mains of  the  Ro- 
mans and  of  An- 
tipas  —  were  the 
chief  classes  at 
Jericho."  Farrar. 

cGle.  xxii.  3. 


31 — 34.  then  .  .  twelve,  etc.,  notes,  Ma.  xx.  17 — 19;  Mk.  x.  32 — 34. 
understood  none,"  how  tliis  could  happen  to  the  Messiah,  hid  .  .  them, 
by  carnal  and  worldly  preconceptions  of  Messiah's  kingdom  and  glory. 

Christ  foretelling  His  0W71  sufferings. — "I.  The  minuteness  of  our  Lord's  pro- 
phecy: 1.  His  character  as  a  man;  2.  His  office  as  the  Messiah.  H.  The  dulness  of 
His  disciples  in  comprehending  it.  They  were  blinded— 1.  By  their  prejudice;  2. 
By  their  worldliness."     Bimeon. 

Oi-oioing  in  knoidedge. — "Whenever  we  approach  the  fountains  of  truth,  we 
shall  begin  to  grow  wise  in  Christ;  His  commandments  will  become  plain,  and  we 
shall  be  regaled  by  the  nectar  of  heavenly  wisdom.  When  we  have  gathered  the 
clusters  of  Engedi,  "the  bridegroom  will  come  leaping  on  the  mountains,  skipping 
upon  the  hills,  and  with  the  kisses  of  His  mouth,  and  the  savor  of  His  good  oint- 
ments poured  forth,  will  anoint  those  who  are  conducted  into  the  palaces  of  Eden. 
United  to  Him  we  shall  live  and  thrive,  contemplating  Zion  and  Salem  in  the  secret 
silence  of  adoration.  Such  is  the  fruit  of  celestial  knowledge,  which  will  always 
claim  our  prime  regard  when  divested  of  human  fancies."  Melcmcthon. — Partial 
knowledge. — "A  traveller,  as  he  passed  through  a  large  and  thick  wood,  saw  a  part 
of  a  huge  oak,  which  appeared  misshapen,  and  almost  seemed  to  spoil  the  scenery. 
'If,'  said  he,  'I  was  the  owner  of  this  forest,  I  would  cut  down  that  tree.'  But  when 
he  had  ascended  the  hill,  and  taken  a  full  view  of  the  forest,  this  same  tree  appeared 
the  most  beautiful  part  of  the  landscape.  'How  erroneously,'  said  he,  'I  have 
judged  while  I  saw  only  a  part ! '  The  full  view,  the  harmony  and  proportion  of 
things,  are  all  necessary  to  clear  up  our  judgment."     Olin. 

35 — 43'  ^^d    .     .    pass,  etc.,  notes.  Ma.  xx.  29 — 34;  Mk.  x.  46 — 52. 

Blind  Bartimeus. — I.  His  condition :  1.  His  blindness;  2.  His  poverty.  H.  His 
prayer:  1.  It  was  prompt;  2.  Earnest;  3.  Persevering;  4.  The  prayer  of  faith.  III. 
His  success:  1.  The  attitude  in  which  the  Saviour  appears;  2.  The  command  He 
gave;  3.  The  question  He  proposed;  4.  The  favor  He  granted.  IV.  His  gi-atitude: 
1.  Following  Jesus;  2.  Glorifying  God.  Learn — \.  That  what  Bartimeus  was  in  a 
natural  sense,  every  unconverted  sinner  is  in  a  spiritual  sense;  2.  That  Jesus  Christ, 
who  opened  the  eyes  of  the  blind  in  the  days  of  His  flesh,  is  able  to  remove  the 
spiritual  blindness  with  which  our  fallen  race  is  afflicted.     Aiwn. 

Bliiidness  and  the  blind.— 'Kwch  as  blind  people  lose  by  not  having  the  use  of 
their  eyes,  they  have  often  made  themselves  not  only  useful,  but  even  distinguished. 
Professor  Sanderson,  of  Cambridge,  England,  lost  his  sight  when  only  a  year  old, 
but  became  a  great  mathematician.  Dr.  Blackwood  was  master  of  Greek,  Latin, 
Italian,  and  French,  and  a  poet  of  no  mean  degree.  Dr.  Henry  Moyes  was  skilled 
in  geometry,  optics,  and  astronomy,  and  he  could  judge  very  accurately  of  the  size 
of  any  room  in  which  he  happened  to  be  by  the  effects  of  his  voice.  John  Metcalf, 
an  Englishman,  was  employed  first  as  a  wagoner,  and  afterwards  became  a  surveyor 
of  highways.  By  the  help  of  a  long  staff,  he  would  traverse  the  most  difficult  moun- 
tain roads,  and  was  able  to  do  more  than  many  men  accomplish  with  their  eyes  open. 
William  Metcalf  laid  out  roads  and  built  bridges.  Euler,  the  mathematician,  was 
blind.  John  Gough,  who  was  an  accurate  botanist  and  zoologist,  was  also  blind. 
Homer  was  blind.     The  same  was  true  of  Ossiau  and  Milton.    Norton. 


CHAPTER    THE  NINETEENTH. 

1 — 4.  Jericho,''  Ma.  xx.  29.  Jericho  (the  City  of  Palm  trees)  is  about  six  miles 
from  the  Jordan,  and  fifteen  from  Jerusalem.  It  was  from  a  point  opposite  to  it  that 
Moses  had  viewed  Canaan,  Deut.  xxxiv.  1.  When  taken  by  Joshua  the  site  had  been 
cursed  (Josh.  vi.  26):  but,  in  the  reign  of  Ahab,  Hiel  of  Bethel  defied  and  underwent 
the  curse  (1  Kings  xvi.  34).  In  later  times  Jericho  became  a  great  and  wealthy 
town,  behig  fertilized  by  its  abundant  spring  (2  K.  ii.  21)  and  enriched  by  its  palms 
and  balsams.  Cam.  B.  ijaccheus,  {pure,  innocent),  ace.  to  tradition  he  became 
first  Bp.  of  Caesarea  in  Palestine,  rich,  such  not  accus.  to  follow  Christ,  sought 
.  .  see,  "he  wished  to  see  One  who  was  not  only  a  great  prophet,  but  also  kind 
to  tax-gatherers  and  sinners."  Farrar.  press,  crowd,  ran, "=  "Spirit  of  God  a 
stranger  to  all  slow  and  loitering  attemi)ts."  sycamore,  "Not  the  same  as  the 
sycamine  {mulberry)  of  xvii.  6,  or  as  our  sycamore  (or  pseudo-platanus),  but  the 
Egyptian  fig,  of  which  the  low  spreading  branches  are  very  easy  to  climb."    Cam.  B. 


Chap.  xix.  5 — 9. 


LUKE. 


397 


The  twofold  influence  of  Christ  ripon  humanity. — "The  influence  Christ  exerts 
upon  men — I.  Without  their  purpose.  This  kind  of  influence  serves — 1.  As  a  pre- 
sumptive iirguineut  in  favor  of  His  supernatural  claims;  2.  To  explain  the  progress 
of  the  race;  '6.  To  indicate  a  solemn  element  in  man's  responsibility;  4.  As  a  pow- 
erful challenge  to  the  infidel  to  investigate  the  question.  II.  By  their  purpose. 
The  influence  which  Christ  exerts  upon  a  man  who  has  an  earnest  purpose — 1.  Is 
special;  2.  Unites  to  Himself;  3.  Is  morally  renovating;  4.  Is  gloriously  restora- 
tive.    Homilist. 

The  sycamore. — "That  noble  tree  before  us,  with  giant  arms  low  down  and  wide 
open,  must  be  the  Syrian  sycamore.  I  once  heard  an  itinerant  preacher  in  the 
'  backwoods '  puzzle  himself  and  his  hearers  with  an  elaborate  criticism  about  the 
tree  into  which  Zaccheus  climbed  to  see  the  Saviour.  He  and  his  audience  were 
familiar  only  with  the  sycamores  of  our  flat  river  bottoms,  tall  as  a  steeple  and 
smooth  as  hypocrisy.  'Why,' said  the  orator,  ' a  squirrel  can't  climb  them.'  The 
conclusion  reached  was  that  the  sycamore  must  have  been  a  mulberry  tree.  But  noth- 
ing is  easier  than  to  climb  into  these  sycamores;  and,  in  fact,  here  is  a  score  of  boys 
and  girls  in  this  one ;  and  as  its  giant  arms  stretch  clear  across  the  road,  those  on 
them  can  look  directly  down  on  any  crowd  passing  beneath.  It  is  admirably 
adapted  to  the  purpose  for  which  Zaccheus  selected  it."     Tliomson. 

5 — 7.  look  .  .  saw,"  so  Adam,*  Nathanael"  were  seen.  Zaccheus,  the 
Good  Shepherd  knows  His  sheep  by  name.''  haste,  words  of  extraordinary 
grace,  for  while  the  Lord  accepted  many  invitations  (Luke  vii.  36 ;  xi.  37 ;  xiv.  1), 
yet  we  do  not  read  that  he  honored  any  but  this  publican  by  thus  oflfering  himself  to 
share  his  hospitality.  Sadler,  day  .  .  house,*  "possibly  overnight;  but  it  is 
more  likely  that  it  was  to  be  a  mid-day  rest,  and  tliat  in  the  afternoon  (Friday,  as 
we  think)  our  Lord  passed  to  the  neighborhood  of  Bethany,  where  he  supped  in  the 
house  of  Simon  the  leper  after  sunset  on  Saturday."  Sadler.  "Christ,  already  in 
his  heart,  is  now  entertained  in  his  house."  and  .  .  haste,  prompt  obedi- 
ence, received,  with  ready  and  welcome  hospitality,  murmured,  not  that 
they  would  have  received  Him  themselves,     guest    .     .    sinner,  Ma.  ix.  11. 

To  those  about  to  jn'ofess  Christ. — "I.  Learn  what  all  who  come  to  Christ  must 
expect — i.e.,  murmuring:  1.  The  murmurers  base  their  strictures  on  two  grounds — 
(1)  The  former  character  of  the  person.  They  said  he  was  a  'sinner';  (2)  The  pres- 
ent blessings  they  profess  to  have  received.  '  Gone  to  be  a  guest.'  They  would 
flud  no  fault  with  Christ  if  He  went  as  a  physician  or  teacher — but  a  guest !  2.  The 
murmurers  were  actuated  by  unworthy  motives.  As  Bishop  Hall  says,  they  were  four- 
fold— envy,  scrupulousness,  ignorance,  pride.  II.  How  all  who  have  come  to  Christ 
should  treat  these  murmurers:  1.  Zaccheus  stood  forth  boldly ;  2.  Addi'essed  him- 
self to  Christ;  3.  Is  willing  to  give  up  all  for  Christ;  4.  Is  willing  to  make  restitu- 
tion to  man."     Stems  and  Twigs. 

An  exhortation  to  humility.— '' GWhQvt  Foliot,  Bishop  of  London,  a.d.  1161, 
disliking  much  Archbishop  Becket's  pride  and  obstinacy,  would  often  exhort  him  to 
humility  in  these  words: — '  Ciirist  had  never  dined  with  Zaccheus,  had  he  not  first 
yielded  to  come  down  from  the  sycamore  tree.'  "     Trapp. 

8,  9.  stood,  the  word  means  "  taking  his  position  "  in  sight  of  all  the  crowd; 
see  xviii.  11.  Catn.  Bib.  give,  i.e.,  I  now  propose  to  give;  a.  purpose  not  a  jmst 
habit.  A  vast  sacrifice  for  one  whose  very  position  showed  that  he  had  not  been 
indiflerent  to  wealth.  Farrar.  false  accusation,  informing  falsely,  taxing  un- 
justly, extorting,  restore,  restitution  a  fruit  of  true  conversion,  fourfold,  "The 
resolution  and  promise  went  far  beyond  anything  required  in  the  law  in  such  a  case. 
See  the  law  concerning  such  a  trespass,  in  Num.  v.  6,  7,  where  a  fine  of  one-fifth 
only,  besides  the  principal  sum,  is  imposed."  Am.  Com.  this  day,-''  prompt 
mercy  of  Christ,  son  .  .  Abraham,''  "used  here  in  the  high  spiritual 
sense  (Rom.  iv.  11,  12,  16;  Gal.  iii.  7),  though  also  true  (as  the  name  shows)  in  the 
literal  sense."    Farrar. 

TJie  duty  of  restitution. — "  I.  The  foundation  of  the  duty  of  restitution:  1.  It  is 
founded  on  the  very  nature  of  justice;  2.  Restitution  is  a  duty  so  indispensable  that 
without  it  there  is  no  salvation.  H.  What  is  necessary  for  the  performance  of  this 
duty? — 1.  Restitution  should  be  prompt;  2.  Restitution  must  be  full  and  entire." 
Kollock; — Evidences  of  true  conversion. — "A  benevolent  spirit  entered  his  bosom 
and  crowded  out  selfishness:  I.  When  the  Gospel  is  cordially  received  and  fully 
embraced,  it  subdues  a  man's  ruling  sin.     H.  Evidence  of  Christian  character  is  to 


"  Reason  is  of  a 
low  stature,  and 
cannot  see  the 
promise;  we 
must  ascend  by- 
faith  ;  then,  and 
not  till  then,  will 
the  soul  see  Je- 
sus, 1  Cor.  i.  18— 
'li;  1  Pe.  i.  8." 
Gw-nall. 


a  Vs.  cxxxix.  1 — 
3. 

6Ge.  iii.  8;  Job 
xxxl.  33 ;  Jer. 
xxiii.  24. 

c  Jo.  i.  48. 

d  Jo.  x.  3. 

e  Ee.  iii.  20. 

"Every  man 
knows  of  places 
where  he  can  put 
himself  in  the 
way  of  Christ  — 
as  the  House  of 
God,  the  praying 
circle,  the  closet 
for  secret  prayer. 
Here  Christ  pass- 
es. How  can  any 
really  seek  to  see 
Christ  who  avoid 
o  r  omit  such 
na  t  ural  and 
proper  means." 
Jacobus. 


f  Lu.  xxiii.  43. 

g  Lu.  xili.  16; 
Ma.  iii.  9;  Jo. 
viii.  39;  Ko.  iv. 
11—16;  Ga.  iii. 
7—9. 

"First,  let  that, 
that  was  Ill- 
gotten,  be  d e - 
ducted  and  re- 
stored, and  then 
of  the  rest,  which 
1  ti  truly  thine 
own,  give  cheer- 
fully." Uonne. 

"Defer  not  chari- 
ties till  death. 
He  that  doth  so 
is  rather  liberal 
of  another  man's 
than  of  his  own." 
Bacon. 

"God  is  much 
seen  in  small 
things ;  and  He 
many  times  re- 
compenseth  de- 
fects of  the  body 
with  gilts  of  the 
mind."  Trapp. 


398 


LUKE. 


Chap.  zix.  zo — 14. 


A.D.  30. 

"  The  love  of 
earthly  things  is 
only  expelled  by 
a  certain  sweet 
experience  of 
things  eternal." 
Augustine. 

"  The  difference 
there  Is  betwixt 
honor  and  hon- 
esty seems  to  be 
chiefly  the  mo- 
tive ;  the  honest 
man  does  that 
from  duty  which 
the  man  of  honor 
does  for  the  sake 
of  character." 
SheoiUmx,. 


pttrpose  of 

Christ's 

coining 

a  Ma.  xviil.  11. 

b    Ez.  xxxlv.  16; 
Ro.  V.  6. 

c  Ma.  xvl.  16. 


parable  of 
the  pounds 

Not  to  be  con- 
founded with  the 
par.  of  the  talents. 
See  Trench  262, 
512.    . 

d  See  Wetstein, 
Jos.  Ant.  xlv.  25; 
XV.  10. 

e  Jo.  1.  ll;xv.  18. 

We  will  not  have  this 
jnan  to  reign  over 
us.  Theophylact 
well  observes, 
how  twice  this 
very  declaration 
found  formal  ut- 
terance from 
their  llps,--once 
when  they  cried 
to  Pilate,  "We 
have  no  king  but 
Caesar";  and  a- 
galn,  when  they 
said,  "Write  not, 
The  King  of  the 
Jews."  Trench. 

"Jacob  saw  an- 
gels ascending 
and  decendlng, 
but  none  stand- 
ing still."  Ber- 
nard. 


be  sought,  not  so  much  in  what  a  man  says  as  in  what  he  does.  III.  On  the  dis- 
posal of  property,  there  is  a  wide  difference  between  the  opinions  of  men  and  the 
instructions  of  Jesus  Christ."     C.  Walker. 

Restitution. — "Sultan  Selymus  could  tell  his  councillor  Pyrrhus,  who  persuaded 
him  to  bestow  the  great  wealth  he  had  taken  from  the  Persian  merchants  upon  some 
notable  hospital  for  relief  of  the  poor,  that  God  hates  holocaustum  ex  rapina.  The 
dying  Turk  commanded  it  rather  to  be  restored  to  the  right  owners,  which  was  done 
accordingly,  to  the  great  shame  of  many  Christians,  who  mind  nothing  less  than 
restitution.  When  Henry  III.  of  England  had  sent  the  Friar  Minors  a  load  of  frieze 
to  clothe  them,  they  returned  the  same  with  this  message,  that  he  ought  not  to  give 
alms  of  what  he  had  rent  from  the  poor,  neither  would  they  accept  of  that  abomina- 
ble gift.  Master  Latimer  saith,  '  If  ye  make  no  restitution  of  goods  detained,  ye 
shall  cough  in  hell,  and  the  devils  shall  laugh  at  you.'  Henry  VII.,  in  his  last  will 
and  testament,  devised  and  willed  restitution  should  be  made  of  all  such  moneys  as 
had  unjustly  been  levied  by  his  officers.  Queen  Mary  restored  again  all  ecclesias- 
tical livings  assumed  to  the  crown,  saying  that  she  set  more  by  the  salvation  of  her 
own  soul'than  she  did  by  ten  kingdoms.  Latimer  tells  us  that  the  first  day  he 
preached  about  restitution,  one  came  and  gave  him  £20  to  restore.  The  next  day 
another  brought  £30.  Another  gave'him  "£200.  Mr.  Bradford  hearing  Latimer  on 
that  subject,  was  struck  in  the  heart  for  one  dash  of  the  pen  which  he  had  made 
without  the  knowledge  of  his  master,  and  could  never  be  quiet  till,  by  the  advice  of 
Mr.  Latimer,  restitution  was  made,  for  which  he  did  willingly  forego  all  the  private 
and  certain  patrimony  which  he  had  on  earth.  'I  myself,'  saith  Mr.  Barroughs, 
'  knew  one  man  that  had  wronged  another  but  of  five  shillings,  and  fifty  years  after 
could  not  be  quiet  till  he  had  restored  it.'  "     Trapp. 

10,  II.  for,"  "  Jesus  here  proves  what  he  stated  in  Luke  xviii.  25 — 27, —  that 
it  is  possible  with  God  to  save  the  rich."  seek,  as  Z.  was  sought,  by  the  eye  and 
voice  of  Jesus,  save,  welcoming  Christ  first  to  his  heart,  then  to  his  house,  hence- 
forward manifesting  Him  in  his  life,  lost,*  even  those  who  are  utterly  lost  to  moral 
integrity,  holiness,  etc.  nigh  to  Jerusalem,  "about  fourteen  miles  only  from 
the  objective  point  of  their  long  pilgrimage,  at  which  the  opportunities  of  instruct- 
ing them  would  soon  end."  because  they  thought.  He  would  correct  their  mis- 
take. If  Peter's  confession<=  had  been  a  mistake,  would  not  He  much  more  have  cor- 
rected that  ? 

The  lost  found. — I.  Who  are  the  lost?  Those  who:  1.  Have  failed  in  the  end  of 
their  creation ;  2.  Have  missed  their  way  to  happiness ;  3.  Are  powerless  to  recover 
themselves.  H.  How  are  they  saved  ?  By — 1.  The  sacrifice  of  Christ ;  2.  His  per- 
sonal ministry;  3.  The  agency  of  His  spirit;  4.  The  communication  of  His  life.  HI. 
Who  is  their  Saviour  ? — 1.  A  real  humanity;  2.  A  perfect  humanity;  3.  A  represent- 
ative humanity;  4.  The  Divine  humanity.    Wythe. 

"Lost," — ''saved." — A  Roman  Catholic  had  obtained  a  New  Testament,  and  be- 
gan to  read  it  evenings  with  his  wife.  After  reading  several  evenings,  he  turned 
suddenly  and  said,  "  Wife,  if  this  book  is  true,  we  are  wrong  !  "  Some  days  later,  as 
they  finished  a  chapter,  he  exclaimed,  "Wife,  if  this  book  is  true,  we  are  lost ! " 
They  read  on  another  evening,  and  with  joy  he  cried  out,  "Wife,  if  tliis  is  true,  we 
may  be  saved."      And  it  soon  proved  as  he  said. 

12— 14.  nobleman  .  .  return,'' "  this  would  seem  a  most  unintelligible  in- 
cident if  we  did  not  know  what  suggested  it.  Two  '  nobles  '—Herod  the  Great  and  his 
son  Archelaus— had  actually  gone  from  Jericho  to  a  far  country,  even  to  Rome,  for  the 
express  purpose  of  '  receiving  a  kingdom '  from  the  all-powerful  Caisar."  Cam.  Bib. 
pounds,  the  mina,  here  trans,  "pound, "=$1.5  or  $16.  occupy,  trade  with,  use 
with  view  to  increase,  till  .  .  come,  use  perseveringly  till  then,  citizens" 
hated  him,  "and  this  was  not  strange,  seeing  that  the  very  beginning  of  his 
reign  had  been  signalized  by  a  hideous  massacre  of  his  subjects."  message  after 
him,  "rather  an  embassy  to  follow  him  (xiv.  32).  Here  again  the  incident  would 
be  entirely  obscure,  if  we  did  not  know  from  Josephus  that  the  Jews  did  send  an 
embassy  of  50  to  Augustus— who  were  met  on  their  arrival  at  Rome  by  8,000  Jews — 
to  recount  the  cruelties  of  Archelaus,  and  plead  for  deliverance  from  hi»a  and  the 
Herods  generally."  Cam.  B. 

Responsibilities. — I.  The  charge  committed  to  us:  1.  Our  bodies;  2.  Our  minds: 
3.  Our  moral  natures;  4.  Our  vocations;  5.  Our  positions;  6.  Our  opportunities; 
7.  Our  time;  8.  Our  intluence.     II.  The  eflect  of   keeping  it:  1.  Life  will  appear 


Chap.  xix.  15—19. 


399 


a  trust;  2.  Our  place  will  seem  like  an  allotment;  3.  Our  work  will  have  dignity; 
4.  Our  anticipations  will  be  glorious.     Wythe. 

The  strict  account. — Dschelaleddin,  whom  Von  Hammer  styles  the  great  reli- 
gious poet  of  the  modern  East,  has  the  following  poem  resting  on  the  same  idea  as 
that  of  the  parable,  i.  e.,  that  of  life,  with  all  its  powers  and  faculties,  as  a  sum  of 
money  to  be  laid  out  for  God. 

"  O  thou  that  art  arrived  in  being's  land, 
Nor  knowest  how  thy  coming  here  was  planned. 
From  the  Shah's  palace  to  life's  city  thou 
On  His  affairs  wert  sent  at  His  command. 
Thee  thy  Lord  gave,  thy  faithfulness  to  prove. 
The  sum  of  life,  a  capital  in  hand. 
Hast  thou  forgotten  thine  entrusted  pound  ? 
Stunned  with  the  market's  hubhub  dost  thou  stand  1 
Instead  of  dreaming,  up  and  purchase  good. 
Buy  precious  stones,  exchange  not  gold  for  sand. 
Then,  at  the  hour  of  thy  return,  wilt  see 
Thy  Monarch  set,  with  open  book  in  hand : 
What  thou  from  Him  recelvedst.  He  will  bring 
To  strict  account,  and  reckoning  will  demand; 
And  a  large  blessing,  or  a  curse  from  Him, 
Thy  faithfulness  or  sloth  will  then  command." 

Trench. 


15.    returned.  His  own  future  return  and  reign  anticipated, 
armed  with  full  authority,  having  " finished"  His  work,     that    .     . 


kingdom, 
know,"  He 

does  know,  but  will  bring  to  light,  gained,  it  is  not  enough  simply  to  trade,  but 
to  gain  by  trading.     Increase,  improvement. 

The  nobleman. — I.  The  purpose  of  Our  Lord's  departure,  to  receive  for  Himself 
a  kingdom.  We  conceive  of  this  kingdom  as :  1.  Far  off;  2.  Made  familiar  to  our 
hope  through  Christ;  3.  One  to  which  the  believer  quickly  passes.  Christ's  claims, 
during  His  absence,  are  in  great  measure  disregarded.  H.  His  return  is  a  period  of 
supreme  decision.    M.  J.  Evans. 

Responsibility. — John  Brown,  of  Haddington,  said  to  a  young  minister,  who 
complained  of  the  smallness  of  his  congregation,  "It  is  as  large  a  one  as  you  will 
want  to  give  account  for  in  the  Day  of  Judgment."  The  admonition  is  appropriate, 
not  to  ministers  alone,  but  to  all  teachers.     Spurgeon. 

16 — 19.  first,  the  ace.  to  be  rendered  is  personal  and  minute,  thy  pound, 
thy  money,  not  my  work,  faithful  .  .  little,  fidelity  in  little  things  the  true 
test  of  character,  authority  .  .  cities,  another  strange  touch  explained  by 
the  history  of  the  times.  Archelaus  had  actually  assigned  the  government  of  cities 
to  his  adherents  who  had  proved  faithful,  and  this  was  not  an  uncommon  plan 
among  the  Herodian  princes.  "We  shall  also  reign  with  Him."  2  Tim.  ii.  12. 
Cam,.  B. 

The  ten  pounds. — I.  The  nobleman's  departure:  1.  The  object  of  his  journey;  2. 
What  the  nobleman  did  previous  to  his  going  away;  3.  The  attempt  that  was  made 
to  frustrate  his  purpose.  II.  The  nobleman's  return:  1.  The  diligent;  2.  The  faith- 
less— (1)  What  he  did,  (2)  Why  he  thus  acted,  (3)  The  rebuke  he  received,  (4)  His 
punishment;  3.  The  rebellious.     Anon. 

Occupy  till  I  come. — When  Mr.  Whitefield  was  last  in  America,  Mr.  Tennent  paid 
him  a  visit,  as  he  was  passing  through  New  Jersey ;  and  one  day  dined  with  other 
ministers,  at  a  gentleman's  house.  After  dinner,  Mr.  W.  adverted  to  the  difficulties 
attending  the  Gospel  ministry;  lamented  that  all  their  zeal  availed  but  little ;  said 
that  he  was  weary  with  the  burdens  of  the  day ;  declared  his  great  consolation  that 
in  a  short  time  his  work  would  be  done,  when  he  should  depart  and  be  with  Christ. 
He  then  appealed  to  the  ministers  if  it  was  not  their  great  comfort  that  they  should 
go  to  rest.  They  generally  assented,  except  Mr.  T.,  who  sat  next  to  Mr.  W.  in  si- 
lence, and  by  his  countenance  discovered  but  little  pleasure  in  the  conversation. 
On  which  Mr.  W.,  tapping  him  on  the  knee,  said,  "  Well,  brother  Tennent,  you  are 
the  oldest  man  among  us;  do  you  not  rejoice  to  think  that  your  time  is  so  near  at 
hand,  when  you  will  be  called  home?"  Mr.  T.  bluntly  answered,  "I  have  no  wish 
about  it."  Mr.  W.  pressed  him  again;  Mr.  T.  again  answered,  "No,  sir,  it  is  no 
pleasure  to  me  at  all ;  and  if  you  knew  your  duty,  it  would  be  none  to  you.  I  have 
nothing  to  do  with  death ;  my  business  is  to  live  as  long  as  I  can,  as  well  as  I  can, 
and  serve  my  Master  as  faithfully  as  I  can,  until  He  shall  think  proper  to  call  me 
home."  Mr.  W.  still  urged  for  an  explicit  answer  to  his  question,  in  case  the  time  of 
death  were  left  to  his  own  choice.    Mr.  T.  replied,  "  I  have  no  choice  about  it;  I  am  ! 


A.D.  30. 

"  In  the  same 
court-roll  of  hea- 
ven we  are  made 
both  proprieta- 
ries and  stew- 
ards."    Farindon. 

"No  man  is  a 
better  merchant 
than  he  who  lays 
out  his  time 
upon  God,  and 
his  money  on  the 
poor."  Bp.  J. 
Taylor. 

"There  is  a  three- 
fold submission 
to  God— 1.  Of  our 
carnal  hearts  to 
His  holiness;  2. 
Of  our  proud 
hearts  to  His 
mercy;  3.  Of  our 
revolting  hearts 
to  His  sovereign- 
ty." Manton. 

a  Ma.  xil.  36; 
xviii.  23;  Eo.  xiv. 
12;  He.  xili.  17; 
1  Pe.  iv.  5. 

"  No  one  need 
blow  a  trumpet 
in  his  own 
praise.  What  we 
do  well  the  Lord 
will  report  it  to 
all  the  world." 
Caryl. 

"  In  the  par.  of 
talents  the  sums 
were  dif.,  but 
their  improve- 
ment equal,  ea. 
doubled  his  de- 
posit; hence 
their  reward  was 
equal.  In  pounds 
all  had  an  equal 
sum,  but  made 
a  dif.  improve- 
ment, hence  a 
dif.  reward." 
Marsh. 

"  Christian  per- 
fection in  out- 
war  d  conduct 
consists  not  in 
doing  extraordi- 
nary things  but 
in  doing  ordi- 
nary things  ex- 
traordinary 
well."  Port 
Royal. 

"Our  business  is 
t  o  make  our 
single  pound  go 
the  farthest  pos- 
sible and  work 
the  best  result. 
Such  a  s  these 
are  the  great 
men  in  Christ's 
service,  not  the 
men  of  ten  tal- 
ents, but  the 
man  whose 
pound  has  gained 
ten  pounds  or  Jive." 
Jacobxis. 


400 


Chap.  slix.  ao— 31. 


"They  hide  their 
talents  in  a  nap- 
kin, not  only, 
who  shut  them- 
selves up  in  her- 
mits' huts  or 
convent  walls, 
but  who  shut 
themselves  from 
their  true  work 
in  the  world, 
within  the  walls 
ot  timidity,  or 
selfishness,  or 
the  overpressure 
of  worldly 
cares." 

"  It  may  be  wx"it 
on  the  grave  of 
every  sinner,who 
lives  and  dies  in 
that  state :  'Here 
lies  the  man  that 
never  did  God  an 
hour's  work  in 
all  his  life !'  " 
Gumall. 

"The  only  way 
to  enlarge  our 
sphere  is  to  fill 
to  overflowing 
the  sphere  we 
are  in."  The  ho- 
rizon widens  as 
we  climb.  Pelou- 
bet. 


a  Ps.  ii.  4,  5,9; 
xxi.  8,  9;  Is.  Ixvi. 
6,  U;  He.  X.  13. 

"Everything  is 
hard  to  us  when 
it  is  commanded 
agst.  our  will." 
Halvianus. 

"Beware  lest  thy 
tongue  smite  thy 
neck. "  Arabian 
Prov. 

••  O  how  often 
have  we  occasion 
to  repent  of  our 
attempts  to  Jus- 
tify ourselves." 
TertulUan. 

"The  murmur- 
ing speeches  of 
men  are  like  ar- 
rows shot  up  in 
defiance  of  hea- 
ven, which  al- 
ways fall  down 
again  on  their 
own  heads." 
Abp.  Bramhall, 


Bethphage 
and  Bethany 

h  Ma.   xxi.   1,  2 ; 
Mk.  xl.  1,  2. 


God's  servant,  and  have  engaged  to  do  His  business  as  long  as  He  pleases  to  con- 
tinue me  therein.  But  now,  brother,  let  me  ask  you  a  question.  What  do  j'ou 
think  I  would  saj^  if  I  sent  my  man  into  the  field  to  plough ;  and  if  at  noon  I  should 
go  to  the  field,  and  find  him  lounging  under  a  tree,  and  complaining,  '  Master,  the 
sun  is  very  hot  and  the  ploughing  hard ;  I  am  weary  of  the  work  you  have  appointed 
me,  and  am  overdone  with  the  heat  and  burden  of  the  day.  Do,  master,  let  me  re- 
turn home,  and  be  discharged  from  this  hard  service  ?'  What  would  I  say  ?  Why, 
that  he  was  a  lazy  fellow;  that  it  was  his  business  to  do  the  work  that  I  had  ap- 
pointed him,  until  I  should  think  fit  to  call  him  home."     'iVhitecross. 

ao — 23.  another,  notes.  Ma.  xxv.  24.  napkin,  the  Lat.  sndarium.  "  He 
claims  credit  for  care  and  vigilance."  I  feared  thee,  "A  sure  sign  that  he  did  not 
love  him,  1  John  Iv.  18."  austere,  "a  hard,  close-fisted,  tenacious,  rough  man." 
wherefore  .  .  bank,  literally,  the  table  or  counter.  The  bank  here  answers 
to  the  ononey-changers  in  Ma.  xxv.  It  is  the  broker's  table  or  counter,  at  which  he 
sat  in  the  market  or  public  place,  and  upon  which  he  set  out  the  sums  of  money  re- 
quired for  transacting  his  daily  business.  From  the  fact  that  this  was  transacted 
upon  a  bench  (bank)  comes  our  word  "banker."    Peloubet. 

The  slothful  servant. — I.  This  man's  apology :  at  was  grounded  upon  his  fault. 
We  see  here  "the  nature  of  guilty  fear;  it  is  the  parent  of  sloth.  U.  Om*  Lord's  an- 
swer: "  If  I  am  a  hard  master,  thou  oughtest  to  have  been  more  diligent."     Cecil. 

Nothing  lost  by  serving  God. — "After  preaching  a  sermon,  in  which  I  exhorted 
every  one  to  do  something  for  Jesus  Christ,  a  little  girl,  aged  eight  years,  came  to  me 
the  next  morning,  and  said,  '  I  think,  sir,  I  can  do  something  for  Jesus  Christ.'  '  And 
what  do  you  think  you  can  do  for  your  Saviour,  my  dear  child  ? '  said  I.  'If,  sir,' 
she  replied,  '  you  would  enclose  some  of  those  little  tracts  {Nothing  Lost  by  Serving 
God),  in  half-sheets  of  writing-paper,  and  direct  them  to  tradesmen  who  keep  open 
their  shops  on  the  Lord's  day,  I  do  not  think  they  would  refuse  to  take  them  of  a  little 
girl,  when  they  did  not  appear  as  tracts,  but  like  letters  nicely  directed  to  them.'  I 
adopted  her  suggestion,  and  put  the  letters  into  the  dear  little  one's  hands ;  and  act- 
ing as  a  missionary  in  the  district,  she  has  been  the  instrument  of  shutting  up  six 
shops  that  were  formerly  kept  open  on  God's  day."    J.  Sherman. 

24 — 37.  and  .  .  said.  Ma.  xxv.  28.  give  .  .  him,  showing  "  that 
he  did  not  so  much  look  aft.  money  as  the  gain  of  it."  they,  bj'standers,  surprised. 
for  .  .  say,  the  most  faithful  shall  have  most,  enemies,"  "There  was  a  ful- 
filment of  this  at  the  destruction  of  Jerusalem,  40  years  later,  when  not  a  Christian 
perished,  but  more  than  a  million  of  Jews  were  slain.  But  that  destruction  was  but 
one  example  of  the  ruin  which  must  follow  a  life  of  sin." 

Talents  lost  if  not  im,proved. — These  words  may  be  considered  as — I.  A  princi- 
ple established:  1.  In  nature;  2.  In  grace.  II.  A  fact  realized — realized  especially 
amongst  the  people  of  the  Lord:  1.  In  their  gifts;  2.  In  their  graces.  IH.  A  lesson 
inculcated:  1.  For  our  warning;  2.  For  our  encouragement.     Simeon. 

This  laxo  of  use  is  moral  law. — Here  lies  the  secret  of  character.  There  is  no 
such  thing  as  standing  still.  There  is  no  such  thing  as  merely  holding  one's  own. 
Only  the  swimmer  floats.  Only  the  conqueror  is  unconquered.  Character  is  not  in- 
heritance, nor  happy  accident,  but  the  hardest  battle  and  victory.  The  fact  is,  evil 
never  abdicates, never  goes  off  on  a  vacation,  never  sleeps.  Every  day  every  one  of 
us  is  ambushed  and  assaulted;  and  what  we  become,  is  simply  our  defeat  or  victory. 
Not  to  be  crowned  victor,  is  to  pass  under  the  yoke.  If  prayer  be,  what  TertulUan 
has  pictured  it,  the  watch-cry  of  a  soldier  under  arms,  guarding  the  tent  and  standard 
of  his  general,  then  the  habit  of  it  ought  to  be  growing  on  us.  For,  the  night  is  round 
about  us,  and,  though  the  stars  are  out,  our  enemies  are  not  asleep.  If  the  Bible  be 
what  we  say  it  is,  we  should  know  it  better  and  better.  Written  by  men,  still  it  has 
God  for  its  Author,  unfathomable  depths  of  wisdom  for  its  contents,  and  for  its  shin- 
ing goal  the  battlements  and  towers  of  the  New  Jerusalem.  So  of  all  the  virtues 
and  graces.  They  will  not  take  care  of  themselves.  Real  goodness  is  as  much  an 
industry,  as  much  a  business,  as  any  profession,  trade,  or  pursuit  of  men.  R.  B. 
Hitchcock. 

28 — 31.  ascending  up,  Jericho,  about  fourteen  miles  distant,  was  not  far 
from  3,600  feet  lower  than  the  summit  of  Mount  Olivet,  which  they  must  cross.  Bliss. 
Bethphage*  (notes  Ma.  xxi.  1 — ll;Mk.  xi.  1 — 10),  "  the  site  is  not  identified,  but  it 
seems  to  have  been  regarded  as  a  suburb  of  Jerusalem.  The  name  means  House  of 
{unripe)  Figs."    Bethany,  perhaps  the  House  of  Bates,   but  this  is  uncertain. 


Chap.  xix.  32—38. 


LUKE. 


401 


The  mention  of  Bethany  after  Bethphage  is  surprising.  Here,  however,  St.  Luke 
omits  the  supper  in  the  house  of  "  Simon  the  leper  "  (Matt.  xxvi.  6 — 13 ;  Mk.  xiv.  3—9 ; 
John  xii.  1 — 10),  and  the  anointing  of  Jesus  by  Mary  of  Bethany.     Cam.  B. 

Christ  journeying  to  Jerusalem. — I.  The  manner  in  which  he  went.  II.  The 
reception  he  met  with :  1.  They  cast  their  garments  on  the  ground  before  Him;  2. 
They  cut  down  branches  from  the  trees  as  they  passed  along;  3.  They  lifted  up  their 
voices  in  adoration  and  praise.  HI.  The  sorrow  of  which  He  was  the  subject,  not- 
withstanding the  acclamations  He  received. 

Bethany. — "  Jesus  arrived  at  Bethany  before  sunset  on  Fridai^  Nisan  8  (March 
31,  A.D.  30),  and|therefore  before  the  Sabbath  began.  Here  the  throng  of  Galilean 
pilgrims  would  leave  Him  to  go  to  their  friends  in  Jerusalem,  or  to  make  booths  for 
themselves  in  the  valley  of  the  Kidron  and  on  the  slopes  of  Olivet.  The  Sabbath 
was  spent  in  quiet.  The  supper  was  in  the  evening,  otherwise  the  Jews  could  not 
have  come  from  Jerusalem,  as  the  distance  exceeded  a  Sabbath  day's  journey.  It 
was  on  the  next  morning  (Palm  Sundaj')  that  our  Lord  started  for  Jerusalem.  His 
stay  at  Bethany  may  have  been  due  to  friendship,  or  may  have  been  dictated  by 
prudence.  It  was  the  brooding  over  the  imagined  loss  of  the  value  of  the  precious 
ointment — an  assault  of  Satan  at  the  weakest  point — which  first  drove  Judas  to  his 
secret  interview  Avith  the  Sadducean  priests."    Farrar. 

32 — 35.  need,  He  still  has  need  of  human  property,  hearts,  influence. 
brought,  the  owner  making  a  cheerful  surrender,  g-arments,  the  hyke,  or  upper 
garment."* 

The  obedience  of  faith. — I.  Not  easy;  II.  Never  ashamed.  He  who  executes 
the  Lord's  orders  must  reckon  upon  frequent  opposition.  "  The  Lord  hath  need  of 
him ;  "  an  answer  v/hich  should  silence  all  opposition.     Lange. 

Entry  into  Jerusalem. — In  the  morning.  He  set  forth  on  His  journey.  Three 
paths  lead,  and  probably  always  led,  from  Bethany  to  Jerusalem ;  one,  a  long  circuit 
over  the  northern  shoulder  of  Mount  Olivet,  down  the  valley  which  parts  it  from 
Scopus;  another,  a  steep  footpath  over  the  summit;  the  third,  the  natural  continua- 
tion of  the  road  by  which  mounted  travellers  always  approach  the  city  from  Jericho, 
over  the  southern  shoulder  between  the  summit  which  contains  the  tombs  of  the 
prophets  and  that  called  the  "Mount  of  Ofl'ence."  There  can  be  no  doubt  that  this 
last  is  the  road  of  the  entry  of  Christ,  not  only  because,  as  just  stated,  it  is  and  must 
always  have  been  the  usual  approach  for  horsemen  and  for  large  caravans,  such  as 
then  were  concerned,  but  also  because  this  is  the  only  one  of  the  three  approaches 
which  meets  the  requirements  of  the  narrative  which  follows.     Stanley. 

36 — 38.  clothes,  as  we  to  honor  Christ  must  divest  ourselves  of  the  garments 
of  self-righteousness,  descent  .  .  olives,*  Jebel  et  THr,  200  feet  higher  than 
Jerus. 

The  relation  of  Christ  to  the  religious  feeling  of  humanity.— I.  Christ  rouses  it 
into  activity.  He  reveals:  1.  His  law  to  the  conscience;  2.  His  love  to  the  heart; 
3.  His  beauty  to  the  soul.  II.  He  inspires  it  with  gladness.  He  directs  it  to:  1. 
The  right  object  of  supreme  affection ;  2.  The  sublimest  objects  of  contemplation; 
3.  The  happiest  sphere  of  hope;  4.  Into  a  delightful  course  of  action.  III.  He  en- 
courages its  expression:  1.  In  spite  of  wicked  men;  2.  He  encourages  it  as  a  mat- 
ter of  the  latmost  importance.     Homilist. 

Hosanna. — Bethany  is  hardly  left  in  the  rear  before  the  long  procession  must 
have  swept  up  and  over  the  ridge  where  first  begins  "  the  descent  of  the  Mount  of 
Olives  "  towards  Jerusalem.  At  this  point  the  first  view  is  caught  of  the  southeast- 
ern corner  of  the  city.  The  temple  and  the  more  northern  portions  are  hid  by  the 
slope  of  Olivet  on  the  right ;  what  is  seen  is  only  Mount  Zion,  now  for  the  most  part 
a  rough  field,  crowned  with  the  Mosque  of  David  and  the  angle  of  the  western  walls, 
but  then  covered  with  houses  to  its  base,  surmounted  by  the  castle  of  Herod,  on  the 
supposed  site  of  the  palace  of  David,  from  which  that  portion  of  Jerusalem,  emphati- 
cally "The  city  of  David,"  derived  its  name.  It  was  at  this  precise  point,  "as  He 
drew  near  at  the  descent  of  the  Mount  of  Olives  "—may  it  not  have  been  from  the 
sight  thus  opening  upon  them  ? — that  the  hymn  of  triumph,  the  earliest  hymn  of 
Christian  devotion,  burst  forth  from  the  multitude,  "  Hosanna  to  the  Son  of  David  ! 
Blessed  is  He  that  cometh  in  the  name  of  the  Lord.  Blessed  is  the  kingdom  that 
Cometh  of  our  father  David,  Hosannah  .  .  .  peace  .  .  .  glory  in  the  highest ! " 
There  was  a  pause  as  the  shout  rang  through  the  long  defile;  and,  as  the  Pharisees 
who  stood  by  in  the  crowd  complained,  He  pointed  to  the  "  stones"  which,  strewn 


A.D.  30. 

"  The  mob,  like 
the  ocean,  is  very 
seldom  agitated 
without  some 
cause  superior 
and  exterior  to 
itself ;  but  (to 
continue  the 
simile)  both  are 
capable  of  doing 
the  greatest  mis- 
chief, after  the 
cause  which  jSrst 
set  them  in  mo- 
tion has  ceased 
to  act."  GoUon. 


a  Jewish  Nation 
20,  Paxton's  Man. 
and  Cust.  ii.  75, 76. 

"There  is  great 
beauty  in  this 
desc.  of  His  meet- 
ing the  multi- 
tudes praising 
God,  at  the  de- 
scent of  the  mt., 
as  if  they  thereby 
acknow  lodged 
their  spiritual 
deliverer  to  come 
to  them  from 
heaven."    Origen. 


the  trium- 
phal entry 
into  Jerusa- 
lem 

"By  a  census 
taken  in  the  time 
of  Nero  it  was 
ascertained  that 
there  were  2,700,- 
000  .Tews  present 
at  the  Passover. 
Being  visitors, 
they  would  have 
abundant  lei- 
sure for  any  pro- 
cession or  excite- 
ment."   Feloubet. 

b  Thomson,  Land 
and  Book,  625,  697, 
699;  Farter,  Hd. 
Bk.for  Syria,  97; 
Bonar,  Land  of 
Promise,  137 ;  Ro- 
binson, Bib.  Res.  1. 
317,405,565;  Stan- 
ley, Sin.  and  Pal. 
132,  192. 

"My  Hebrew 
master,  Hellas, 
tells  me  that 
these  very  words 
were  usually 
recited  by  the 
priests,  when 
they  brought  the 
victims  to  be 
slain;  a  custom, 
which  was  truly 
fulfilled  at  the 
immolation  of 
Christ,  the  true 
sacrifice  for  sin." 
Jsid.  Clarius. 


402 


LUKE. 


Chap.  xix.  39—44. 


a  Ma.  zzl.  15, 16. 

h  Hab.  11.  11;  Ma. 
111.  9. 

c  "And  so  the 
stones  did  cry 
out  when  one 
stone  was  not 
left  upon  another 
according  to  his 
prophecy  (xix. 44) 
and  proclaimed 
His  truth, justice, 
and  power  in 
thus  punishing 
those  that  reject- 
ed the  Divine 
Stone  who  be- 
came the  Head 
Stone  of  the  cor- 
ner." Wordsworth. 


Christ  -weeps 
over  Jeni- 
salem 

d  Vs.   xcvll.    7,  8; 
He.  iU.  7,  13, 15. 

e  Is.  xxlx. 
Je.  vl.  3,  6. 


2-4; 


f  Jos.  Wars,  v.  2, 
6;  xU.  2. 

£?1K.  lx.7,8;Mi. 
lil.  12;  Ma.  xxlv. 
2;  Mk.  xlil.  2. 

"  The  contrast 
was  indeed  terri- 
hle  between  the 
Jerusalem  that 
rose  before  Him 
In  all  its  beauty, 
glory,  and  secur- 
ity, and  the  Je- 
rusalem wh.  He 
saw  in  vision 
dimly  rising  on 
the  sky,  with  the 
camp  of  the  ene- 
my round  about 
It  on  every  side, 
hugging  it  closer 
and  closer  In 
deadly  embrace ; 
then  another 
scene  in  the  shif- 
ting panorama, 
and  the  city  laid 
with  the  ground, 
and  the  gory  bo- 
dies of  her  chil- 
dren among  her 
ruins;  and  yet 
another  scene, 
the  silence  and 
desolateness  of 
death,  not  one 
stone  left  upon 
another."  Bder- 
sheitn. 

"By  connecting 
the  following  act 
and  speech  of 
Christ  with  this 
prophecy  on  the 
destr.  of  Jerus., 
Luke  points  out 
the  cause  of  that 
destr.,  viz.,  the 
sina  of  the  Jews 


beneath  their  feet,  would  immediately  "  cry  out "  if  "  these  were  to  hold  their  peace." 
Stanley. 

39,  40.  and,  etc.,''  this  passage  pecu.  to  Lu.  rebuke,  like  some  in  our  day, 
they  objected  to  paying  honors  to  the  Son  of  God.  Or  it  may  be  as  Godet  suggests, 
that  these  words  of  the  Pharisees  were  "  accompanied  with  an  irritated  and  anxious 
look  towards  the  citadel  of  Antonia,  the  residence  of  the  Roman  garrison.  This  look 
seemed  to  say :  '  Seest  thou  not  .  .  .  ?  Are  not  the  Romans  there  ?  Wilt  thou 
destroy  us?'"    Peloubet.     stones     .     .    out,*  prov.  expr." 

Humble  jyraise. — Christ — I.  Accepts  the  praises  of  the  humble ;  II.  Despises  the 
contempt  of  the  proud;  III.  And  punishes  the  guilt  of  His  foes.     VanBoren. 

All  ought  to  praise  God. — Have  we  not  heard,  or  have  I  not  told  you  years  ago, 
of  some  great  conductor  of  a  musical  festival  suddenly  throwing  up  his  baton  and 
stopping  the  proceedings,  saying  "Flageolet !  "  The  flageolet  was  not  doing  its  part 
of  the  great  musical  utterance.  The  conductor  had  an  ear  that  heard  every  strain 
and  tone.  You  and  I  probably  would  have  heard  only  the  great  volume  of  music, 
and  would  have  been  glad  to  listen  with  entranced  attention  to  its  invisible  charm, 
but  the  man  who  was  all  ear  noted  the  absence  of  one  instrument,  and  throwing  up 
his  baton,  he  said,  "  Flageolet!"  Stop  till  we  get  all  that  is  within  us  into  this  mu- 
sical oflering.  So  I  want  our  hymn  of  praise  to  be  sung  by  every  man,  by  every 
power  in  his  soul.     Farker. 

41 — 44,  came  near,  to  Jerusalem,  on  the  brow  of  the  Mount  of  Olives,  where 
was  obtained  the  nearest  and  most  perfect  view  of  the  city  as  "it  rose,  terrace  upon 
terrace,  a  city  of  palaces,  with  frowning  towers  and  magnificent  gardens,"  and  be- 
fore all  the  golden  roof  and  marble  walls  of  the  temple.  "He  was  crossing  the 
ground  on  which,  a  generation  later,  the  tenth  Roman  legion  would  be  encamped,  as 
part  of  the  besieging  force  destined  to  lay  all  the  splendors  before  him  in  ashes." 
Edersheim.  wept,  not  merely  edakrusen,  "shed  silent  tears,"  as  at  the  grave  of 
Lazarus  (John  xi.  35),  but  eklausen,  "wept  aloud";  and  that  although  not  all  the 
agonies  and  insults  of  four  days  later  could  wi'ing  from  him  one  tear  or  sigh."  Cam. 
B.  saying,  etc.,  Ma.  xxiii.  37 — 39.  even  thou,  who  shouldst  have  known. 
this  .  .  day,**  of  grace,  opportunity,  etc.  hid  .  .  eyes,  eyes  wilfully 
closed,  may  be  judicially  sealed,  cast  .  .  side,*  this  Titus  did  when  he  be- 
sieged i.^  lay  .  .  another,"  Jerus.  was  destr.  (a.d.  Sep.  8,  70)  and  the  site 
ploughed  up.     because,  etc.,  they  had  rejected  the  Saviour. 

The  tears  of  the  Saviour. — I.  The  secret  of  His  tears:  1.  Was  it  because  of 
Israel's  past  ?  2.  Was  it  because  of  her  future  ?  II.  The  beauty  of  tears :  1. 
Unselfish;  2.  Unostentatious;  3.  Unregretted;  4.  Compassionate.  III.  The  mystery 
of  His  tears:  1.  Why  did  He  pity  such ?  2.  Why  did  He  pity  them  so  much?  IV 
The  voice  of  His  tears:  1.  They  tell  us  He  thinks  more  about  men  than  they  do 
about  themselves;  2.  They  tell  us  He  is  never  too  engaged  to  think  of  us;  3.  They 
call  to  all  the  saints  for  tears.     Stems  and  Twigs. 

CJirist  weeping  over  Jerusalem. — It  was  in  the  midst  of  a  triumph  and  all  the 
pride  of  a  procession  that  He  paused  to  weep  over  a  ruined  Jerusalem.  And  if  we 
ask  the  reason  why  the  character  of  Christ  was  marked  by  this  melancholy  conde- 
scension, it  is  that  He  was  in  the  midst  of  a  world  of  ruins,  and  there  was  nothing 
there  to  gladden,  but  very  much  to  touch  with  grief.  He  was  here  to  restore  that 
which  was  broken  down  and  crumbling  into  decay.  An  enthusiastic  antiquarian 
standing  amidst  the  fragments  of  an  ancient  temple,  surrounded  by  dust  and  moss, 
broken  pillar,  and  defaced  architrave,  with  magnificent  projects  in  his  mind  of  re- 
storing all  thisto/ormermajesty,  to  draw  out  to  light  from  mere  rubbish  the  ruined 
glories,  and  therefore  stooping  down  amongst  the  dank  ivy  and  the  rank  nettles: 
such  was  Christ  amidst  the  wreck  of  human  nature.  He  was  striving  to  lift  it  out  of 
its  degradation.  He  was  searching  out  in  revolting  i)laces  that  which  had  fallen 
down,  that  He  miglit  build  it  up  again  in  fair  proportions,  a  holy  temple  to  the  Lord. 
Therefore  He  labored  among  the  guilty;  therefore  He  was  the  companion  of  out- 
casts; therefore  He  spoke  tenderly  and  lovingly  to  those  whom  society  counted  im- 
done;  therefore  He  loved  to  bind  up  the  bruised  and  the  broken-hearted;  therefore 
His  breath  fanned  the  spark  which  seemed  dying  out  in  the  wick  of  the  expiring 
taper,  when  men  thought  that  it  was  too  late,  and  that  the  hour  of  hopeless  profli- 
gacy was  come.  It  was  that  feature  in  His  character,  that  tender,  hoping,  encourag- 
ing spirit  of  His  which  the  prophet  Isaiah  fixed  upon  as  characteristic — "A  bruised 
reed  will  He  not  break."  It  was  an  illustration  of  this  spirit  that  He  gave  in  the 
parable  of  the  prodigal  son.     F.  W.  Robertson. 


Chap.  XX.  1—8. 


LUKE. 


403 


45—48.  them  that  sold,  "The  needs  of  the  pilgrims— the  money  which 
had  to  be  changed— the  purchase  of  cattle  for  sacrifices,  etc.,— had  made  the  clois- 
ters, precincts,  and  even  the  outer  court  of  the  temple  a  scene  of  noisy  and  greedy 
barter,  as  the  nave  of  St.  Paul's  used  to  be  a  few  generations  ago.  See  Ma.  xxi. 
12,  13;  Mark  xi.  15,  17."  Cam.  B.  "The  pilgrims  brought  with  them  the  coinage 
of  their  own  country— Syrian,  EgyiJtian,  Greek,  as  the  case  might  be— and  their 
money  was  either  not  current  in  Palestine,  or,  as  being  stamped  with  the  symbols 
of  heathen  worship,  could  not  be  received  into  the  corbau,  or  treasury  of  the  tem- 
ple." miicott.  daily,  during  this  His  last  week.  All  consuming  zeal  to  the  \ery 
last,  could  .  .  find,  they  had  yet  to  ^«d  Judas,  attentive,  i?.F.,  "hung 
upon  him,  listening." 

The  Divine  Son  in  the  desecrated  hou.'se  of  His  Father. — I.  Earnest  in  His 
anger.  II.  Dignified  in  His  words.  III.  Gracious  in  His  blessing.  IV.  Puri^ing 
in  His  deed.     Lange. 

Reverence  for  God's  house. — The  conduct  of  our  Lord  shows  us  the  reverence 
that  is  due  to  God's  house.  The  Jewish  temple  was  emphatically  a  "house  of 
prayer,"  it  was  a  place  where  God  had  promised  His  special  presence  to  those  who 
came  to  worship.  And  there  are  some  things  which,  like  oxen  and  sheep,  are  things 
not  clean  enough  to  be  brought  into  the  temple  of  God;  all  evil  feelings,  and  pride, 
and  unkindness,  and  envy,  and  self-conceit,  and  other  wicked  emotions  may  not  be 
brought  into  God's  temple ;  they  must  be  driven  out  ^/ith  scourges,  they  must  not 
be  tolerated.  Then  also  there  are  some  things  which,  like  the  doves,  though  pure 
in  themselves,  have  no  business  in  the  temple  of  God;  the  cares  of  this  world, 
.things  necessarily  engaging  our  attention  at  other  times,  may  not  enter  these  doors: 
God's  church  is  intended  to  be  as  it  were  a  little  enclosed  spot  where  worldly  things 
may  not  enter.  But  again,  the  tables  of  monej^-changers  must  not  be  here ;  there 
is  no  place  for  thoughts  of  gain,  it  is  a  profanation  of  God's  temple  to  bring  them 
here.  And,  lastly.  Christian  brethren,  we  cannot  but  be  reminded,  by  our  Lord's 
cleansing  of  the  temple  in  the  days  of  His  flesh,  of  that  awful  cleansing  of  His  tem- 
ple which  will  one  day  take  place,  when  all  that  is  vile  and  offensive  shall  be  cast 
out  of  His  temple,  and  everything  that  maketh  a  lie  cast  into  the  lake  of  brimstone. 
Irreverence  rebuked. — When  Walter  Hook  (afterwards  Dean  of  Chichester)  was 
Vicar  of  Coventry,  he  was  once  presiding  at  a  vestry  meeting  which  was  so  largely 
attended  as  to  necessitate  an  adjournment  to  the  church.  Several  persons  kept 
their  hats  on.  The  vicar  requested  them  to  take  them  ofT,  but  they  refused.  "Very 
well,  gentlemen,"  he  replied,  "but  remember  that  in  this  house  the  insult  is  not 
done  to  me,  but  to  your  God."    The  hats  were  immediately  taken  off."    Bib.  Ulus. 


CHAPTER   THE   TWENTIETH 


1—8.  and  .  .  pass,  etc.  Notes,  Ma.  xxi.  23—27;  Mk.  xi.  27—33. 
preached  .  .  gospel,  euangeUzomenou,  iii.  18,  iv.  43,  &c.  "This  beautiful 
word  is  almost  confined  to  St.  Luke,  who  uses  it  twenty-five  times,  and  St.  Paul, 
who  uses  it  twenty  times."  came  upon  him,  "The  w^ord  implies  a  sudden  and 
hostile  demonstration  (Acts  xxiii.  27,  iv.  1,  vi.  12).  They  thus  surrounded  Him 
while  He  was  walking  in  the  Temple  (Mark  xi.  27)."  authority,"  the  law  made 
provision  for  testing  authority  and  Divine  commission  of  a  prophet,  baptism 
.  .  John,  "  If  they  could  not  answer  this  question  they  were  obviously  i??cow?29e- 
tent  to  decide  as  to  the  authority  by  which  He  worked."  John,  whom  they  had  so 
tested.* 

The  mission  of  John. — I.  The  divine  mission  of  John  is  always  recognized  and 
defended  by  Christ.  II.  He  who  cannot  understand  and  believe  John  is  incapable 
and  incompetent  of  judging  rightly  of  the  Lord.  III.  The  untenable  nature  of  their 
point  of  view  who  would  remain  the  disciples  of  John  exposed  by  the  Lord-    Lange. 

TJie  King-Ambassador. — Sometimes  there  were  more  kings  than  one  in  Sparta, 
who  governed  by  joint  authority.  A  king  was  occasionally,  it  is  said,  sent  to  some 
neighboring  senate,  in  the  character  of  a  Spartan  ambassador.  Did  he,  when  so  sent, 
cease  to  be  a  king  of  Sparta,  because  he  was  also  an  ambassador  ?  No :  he  did  not 
divest  himself  of  his  regal  dignity,  but  only  added  to  it  that  of  public  deputation. 
So  Christ  in  becoming  man  did  not  cease  to  be  God;  but  though  He  ever  was,  and 
still  continued  to  be  King  of  the  whole  creation,  He  acted  as  the  voluntary  Servant 
and  Messenger  of  the  Father. 


themselves  In 
the  city  and  tem- 
ple." Wordsworth. 


purification 
of  the  temple 

Ma.  xxi.  12,  13; 
Mk.  xi.  15,  17. 

The  history  of 
Christ  i  a  n 
churches  has 
not  been  alto- 
gether without 
parallels  that 
may  help  us  to 
understand  how 
such  a  desecra- 
tion came  to  be 
permitted.  Those 
who  remember 
the  state  of  the 
great  cathedral 
of  London,  as 
painted  in  the 
literature  of  Eliz- 
abeth  and 
James,  when 
mules  and 
horses,  laden 
with  market  pro- 
duce, were  led 
through  the 
aisles  of  St. 
Paul's  as  a  mat- 
ter of  evei-y-day 
occurrence,  and 
bargains  were 
struck  there,  and 
hu  r  glaries 
j)lanned,  and 
servants  hired 
(Milman's  Annals 
of  St.  Paul's,  p. 
286),  will  feel  that 
even  Christian 
and  Protestant 
England  has 
hardly  the  right 
to  cast  a  stone 
at  the  priests 
and  people  of 
Jerusalem.  El- 
licott. 


teaching  in 
the  temple 

"The  divine 
readiness  and  (if 
we  may  be  allow- 
ed the  expres- 
sion) presence  of 
mind  of  Jesus  was 
mo.st  conspicu- 
ously shown  on 
this  perilous  day 
and  the  next 
day."    Farrar. 

question  of 
authority 

a  Ac.   Iv.  7  —  10; 

vii.  27. 

b  Jo.  1.  26. 


404 


Chap.  XX.  9—18. 


parable  of 
the  wicked 
husbandtnen 

Ma.  xxl.  33-^7; 
Mk.  sii.  1—12. 

"The  Btory  of 
Naboth  13  be- 
come old:  yet  it 
is  ot  daily  prac- 
tice. Ahab  was 
not  born  an  iso- 
lated individual; 
but,  a  far  -worse 
thing,  Ahab  is 
born  among  us 
every  day,  and 
in  this  world  he 
never  ceases  to 
exist."  Ambrose. 

"We  ought  not 
to  pursue 
through  every 
particular  the 
circumstances  of 
a  parable,  but 
enter  into  its 
general  scope, 
and  seek  nothing 
further."  Chry- 
soslom. 


a  Is.  V.  1—7. 

This  "it  may  be" 
belongs  ot  course 
only  to  the  par- 
able, but  it  (i)  in- 
dicates their  free 
will,  and  (ii)  en- 
hances their  aw- 
ful crime  to  rep- 
resent it  as  hav- 
ing seemed  all 
but  inconceiva- 
ble. Cam.  B. 

h  Ma.  xxl.  45. 

"Bad  company 
is  the  most  dan- 
gerous of  all 
temptations.  For 
one  man  who  is 
led  astray  by 
loveof  vice,  thou- 
sands are  ruined 
by  the  seducti'ns 
of  others."  Bawd- 
ier. 


c  Pa.  cxvlii.  22. 

"The  stone  is  re- 
garded both  as  a 
foundat'n  -stone, 
and  a  stone  at 
the  angle  of  the 
building,  bind- 
ing the  two  walls 
together.  These 
words  made  a 
deep  impression 
on  St.  Peter  (1  Pe. 
li.  7,  8)."    Farrar. 

d  Da.  ii.  34,  35. 

el  Co.  i.  23—25; 
ill.  19. 


g — la.  this  parable,  notes  Ma.  xxi.  33 — 47;  Mk.  xii.  1 — 12.  for  .  . 
titae,  time  enough  to  prove  their  fidelity  and  industry. 

God's  vineyard. — I.  Here  are  men  called  to  the  highest  service — to  work  in 
God's  vineyard.  II.  They  abuse  the  first  principles  of  individual  and  social  justice. 
lU.  Their  course  illustrates  the  tremendous  speed  by  which  sin  reaches  its  climax. 
IV.  They  are  exposed  to  a  doom  which  the  common  conscience  of  the  universe  will 
approve.     Parker. 

Last  of  all  he  sent  his  son. — It  was  during  the  reign  of  Theodosius  the  Great,  in 
the  fourth  century,  that  the  Arians  made  their  most  vigorous  attempts  to  undermine 
the  doctrine  of  tlie  Divinity  of  Jesus  Christ.  The  event,  however,  of  his  making  his 
son  Arcadius  partner  with  himself  on  his  throne  was  happily  overruled,  in  the  fol- 
lowing manner,  to  his  seeing  the  God-dishonoring  character  of  their  creed.  Among 
the  bishops  who  came  to  congratulate  him  on  the  occasion  was  the  famous  and 
esteemed  Amphilochus,  who,  it  is  said,  sufl'ered  much  under  the  Arian  persecution. 
He  approached  the  Emperor,  and,  making  a  very  handsome  and  dutiful  address, 
was  going  to  take  his  leave.  "What!"  said  Theodosius,  "do  you  take  no  notice 
of  my  son  ?  Do  you  not  know  that  I  have  made  him  a  partner  with  me  in  the  em- 
pire ? "  Upon  this  the  good  old  bishop  went  to  young  Arcadius,  then  about  sixteen 
years  of  age,  and,  putting  his  hand  upon  his  head,  said,  "Tlie  Lord  bless  thee,  my 
son ! "  and  immediately  drew  back.  Even  this  did  not  satisfy  the  Emperor. 
"  What,"  said  he,  "  is  this  all  the  respect  you  pay  to  a  prince  that  I  have  made  of 
equal  dignity  with  myself  ? "  Upon  this  the  bishop  arose,  and  looking  the  Emperor 
in  the  face,  with  a  tone  of  voice,  solemnly  indignant,  said,  "Sir,  do  you  so  highly 
resent  my  apparent  neglect  of  your  son  because  I  do  not  give  him  equal  honor  with 
yourself  ?  What  must  the  eternal  God  think  of  you,  who  have  allowed  His  co-equal 
and  co-eternal  Son  to  be  degraded  in  His  proper  Divinity  in  every  part  of  your  em- 
pire ! "  This  was  as  a  two-edged  sword  in  the  heart  of  the  Emperor.  He  felt  the 
reproof  to  be  just  and  confounding,  and  no  longer  would  seem  to  give  the  least  in- 
dulgence to  that  creed  which  did  not  secure  the  Divine  glory  to  the  "Prince  of 
Peace."    Jeffers. 

13 — 16.  what  .  .  do  ?"  mercy  even  yet.  What  would  we  have  done  ?  may 
be,  "God  often  seems  to  speak  in  doubt  that  a  place  may  be  left  to  man's  free  will." 
killed  hitn,  "  Christ  speaks  of  that  as  already  accomplished,  which  is  to  take  place 
after  three  daj'S."  Am.  Com.  God  forbid,*  "an  ejaculation  of  their  consciences 
applying  the  par.  to  themselves." 

TJie  wicked  husbandmen. — I.  The  efforts  of  mercy  to  redeem :  1.  Abundant;  2. 
Outraged;  3.  Persevering.  II.  The  appearance  of  justice  to  punish:  1.  The  crime 
for  punishment  was  immense;  2.  The  time  for  it  is  acknowledged;  3.  The  justice  of 
it  is  acknowledged;  4.  Its  nature  is  terrible.     Homilist. 

Tlie  punishment  of  the  Jews. — The  awful  calamities  that  came  on  the  Jews,  soon 
after  our  Saviour's  ascension,  are  well  known,  and  furnish  a  dreadful  illustration  of  the 
above  passage.  At  the  Passover,  when  it  was  supposed  that  there  were  upwards  of 
two  millions  of  people  in  the  city  of  Jerusalem,  the  Romans  surrounded  it  with  their 
armies,  and  cast  trenches,  and  raised  walls  around  it,  in  order  that  none  might  escape. 
Fierce  factions  raged  within,  and  destroyed  one  another.  Titus,  tiie  Roman  general, 
earnestly  endeavored  to  persuade  the  Jews  to  an  advantageous  surrender;  but  they 
scorned  every  proposal.  From  extremity  of  famine,  they  were  compelled  to  feed  on 
human  flesh,  and  even  noble  women  were  known  to  murder  and  devour  their  own 
children.  Numbers  were  carried  off'  by  the  pestilence.  After  a  siege  of  si.x  months, 
the  city  was  taken;  and,  provoked  by  their  obstinacy,  the  Romans  made  terrible 
havoc  among  the  inhabitants.  The  temple  was  burnt  to  ashes,  and  its  very  founda- 
tion ploughed  up.  In  Jerusalem  alone,  1,100,000  are  said  to  have  perislied  by  the 
sword,  famine,  and  pestilence,  besides  multitudes  who  were  destroyed  in  various 
parts  of  the  country.     Whitecross. 

17,  18.  beheld  them,  rather,  "looked  fixedly  on  them,"  to  add  solemnity  to 
His  reference  to  their  own  Scriptures,  written,*^  "He  here  refers  them  to  the  very 
Psalm  from  which  the  Ilosanna  of  the  multitude  has  been  taken."  stone,  without 
human  manipulation.'^  builders,  ay  not  elaborately  fashioned  and  cai'ved  with 
human  devices,  rejected,"  in  their  blind  wisdom,  fall  .  .  stone,  through 
heedless  indift",  or  open  antagonism,  grind  .  .  powder,  literally,  ''it  shall 
winnow  him  "  (Jer.  xxxi.  10),  with  obvious  reference  to  llie  great  Image  which  "  the 
stone  cut  without  hands  "  smote  and  broke  to  pieces,  so  tliat  its  fragments  became 
"like  the chaflf  of  the  summer  threshiugfloor,  and  the  wind  carried  them  away,"  Dan. 
ii.  35.     Cam.  B. 


Cliap.  XX.  19—26. 


LUKE. 


405 


The  vortii^r-stoue. — I.  All  men  have  a  choice  of  treatment  so  far  as  this  stone  is 
concerned.  11.  Men  whose  moral  intentions  are  rigiit  may  demoralize  themselves 
by  the  most  unnatural  and  contradictory  resentments.  111.  The  most  violent  resent- 
ments are  sometimes  held  in  check  even  by  secondary  causes.     Parker. 

It  will  grind  him  to  jmwder. — The  madness  of  opposing  Clirist. — "  It  is  said  that 
a  hundred  thousand  birds  fly  against  the  lights  of  the  lighthouses  along  the  Atlantic 
coast  of  the  United  States,  and  are  killed  annually."  So  saj's  a  slip  cut  from  this 
morning's  newspaper.  We  need  not  be  afraid  in  these  excited  times  that  captious 
cavillers  will  put  out  our  hope.  The  dark  wild  birds  of  the  ocean  keep  coming  forth 
from  the  mysterious  caverns ;  they  seem  to  hate  the  glitter  of  the  lenses.  They  con- 
tinue to  dash  themselves  against  the  thick  panes  of  glass  in  the  windows.  But  they 
usually  end  by  beating  their  wings  to  pieces  on  the  unyielding  crystal  till  they  fall 
dead  in  the  surf  rolling  below.  Robinson. —  The  xoreck  of  infidelity. — Some  years 
ago,  a  man  and  his  wife  were  found  living  in  a  wretched  broken-down  house  in  a  low 
part  of  London,  and  although  the  husband  was  down  with  illness,  his  only  bed  was 
a  little  straw,  with  a  coarse  dirty  wrapper  for  a  covering,  and  a  brick  for  a  pillow. 
An  old  chair  and  a  saucepan  appeared  to  be  the  only  other  furniture  on  the  premises, 
while  the  wife  in  attendance  was  subject  to  fits,  which  made  her  for  the  time  more 
like  a  wild  animal  than  a  woman.  Though  reduced  to  so  wretched  a  condition,  this 
man  was  really  gifted  and  educated;  and  in  days  of  health  and  strength  he  had  worked 
with  his  pen  for  an  infidel  publisher.  What,  then,  was  the  cause  of  his  downfall  ? 
It  so  happened  that  the  sufl'erer  answered  this  question  himself;  for,  casting  his  dull, 
leaden-looking  eyes  around  the  room  after  a  visitor  had  entered,  he  remarked,  "This 
is  the  wreck  of  infidelity  1 "    Bib.  HI. 

19,  20.  "The  incident  now  related  took  place  on  the  Tuesday  in  Passion- 
week — The  Day  of  Temptations,  or  insidious  questions — the  last  and  greatest  day 
of  the  public  ministry  of  Jesus."  Cam.  B.  feign  themselves,"  see  Gk.  The 
term  used,  hypocrites,  is  that  which  our  Lord  applied  to  them,  g-ovemor,  hence, 
iheir  question  was  political ;  they  wished  to  involve  our  Lord  in  a  dispute  with  the 
people  if  He  approved  the  tribute,  or  report  Him  to  the  civil  power  if  He  did  not. 

The  triumph  of  truth  over  error. — 1.  The  unnatural  coalition  of  ecclesiastical 
or  political  parties,  which  are  essentially  opposed.  II.  Craft  is  as  powerless  as 
force  with  resoect  to  the  Lord. 

"  Beware  of  yonder  dog; 
Look,  when  he  fawns  he  bites :  and,  when  he  bites. 
His  venom  tooth  will  rankle  to  the  death. 
Have  not  to  do  with  him,  beware  of  him. 
Sin,  death,  and  hell  have  set  their  marks  on  him; 
And  all  their  ministers  attend  him." 

Anon. 

"  Why,  I  can  smile,  and  murder  while  I  smile ; 
And  cry  content  to  that  which  grieves  my  heart ; 
And  wet  my  cheek  with  artificial  tears ; 
And  frame  my  face  to  all  occasions." 

Shakespeare. 

21,  22.  master,  pretended  respect,     know,  deceitful  words,     tribute,  "it 

was  a  capitation-tax,  the  legality  of  which  was  indignantly  disputed  by  scrupulous 
legalists." 

The  enemy's  confession. — This  avowal  of  His  enemies  obliges  us — 1.  Faithfully 
to  receive  His  instruction;  11.  Willingly  to  follow  it;  IIL  To  labor  with  joyful  courage 
for  his  doctrines.     Couard. 

Ancient  coinage. — For  five  hundred  years  of  the  Roman  Republic,  neither  silver 
nor  gold  was  used  as  money,  but  copper.  Afterwards,  coins  bore  images  of  the 
gods,  and  then  of  the  emperors.  Among  the  Russians  and  Indians,  skins  were  used; 
among  the  ancient  Dorians,  oxen,  hence  pecunia  {pecus,  cattle);  among  the  Lace- 
daemonians, iron ;  among  the  Abyssinians,  salt;  among  the  Polynesians,  shells;  Ice- 
landers, dried  fish;  West  Indians,  sugar;  ancient  Scots,  iron  nails.  Sultan  Moham- 
med, A.D.  999,  ordered  the  Queen  of  Persia  to  coin  her  money  with  his  image  as 
token  of  submission.     Lightfoot. 

23 — 26.  lawful,  prob.  all.  to  Jewish  law.*  Caesar,  Tiberius,  sec.  Emp., 
sue.  Augustus,  born  b.c.  42.  At  first,  by  victory  and  kindness,  won  esteem  of 
populace.  Talented,  cruel,  licentious,  brutal  to  wife  and  mo. ;  poisoned  his 
nephews.     Assassinated  a.d.  37,  aged  79.     penny,  Ro.  denarius.'^      "  They  were 


"  After  this  par- 
able our  Lord  ad- 
ded the  Parable 
of  the  Marriage 
of  theKing'sSon. 
Thus  in  three 
continuous  par- 
ables He  con- 
victed thePriests 
and  Scribes  (1)  of 
false  professi'ns; 
(2)  of  cruel  faith- 
lessness ;  (3)  of 
blind  presump- 
tion. This  with 
their  public  hu- 
miliation about 
John's  baptism 
madeth'm  thirst 
for  speedy  ven- 
geance." Farrar. 

a  Ps.  Iv.  21;  Pr. 
xxvii.  6. 

The  Galileans,  a 
sect  under  one 
Judas  of  Galilee, 
arose  ab.  this 
time  and  opp. 
tribute  to  Caesar. 
The  Herodians, 
on  the  other 
hand,  supported 
Herod  in  his 
plan  of  subject- 
ing the  people  to 
the  Komans. 

"  No  devil  Is  so 
dangerous  as  the 
religious  devil." 
Bp.  Hall. 

question  of 
tribute 

Ma.  xxii.  16.  Mk. 
xii.  14. 

The  question 
was  devised  with 
so  superlative  a 
craft  that  it 
seemed  impossi- 
ble for  our  Lord 
to  escape.  If  Ho 
said,  "  It  is  law- 
ful," the  Phari- 
sees hoped  at 
pnce  to  under- 
mine His  popu- 
larity with  the 
multitude. _  If  He 
said,  "It  is  not 
lawful"  (Deut. 
xvii.  15),  the 
Herodians  could 
a  t  once  hand 
Him  over  as  a 
traitor,  to  the 
secular  power. 
Farrar. 

b  De.  xvii.  15. 

c  So  called  fr. 
letter  X  upon  it 
=  7  l-'ld.,  princi- 
pal silver  coin  of 
Empire.  First 
made  269  B.C. 
Price  of  day's  la- 
bor in  Palestine. 
Soldiers'  pay  a 


406 


Chap.  XX.  37—36. 


little  less.  Julius 
the  first  CiEsar 
who  coined  Eom. 
money  with  his 
image. 

a  1  Pe.  ii.  17 ;  Ecc. 
X.  20;  Ac.  xxiii. 
5;  2  Pe.  ii.  10; 
Bo.  xiii.  1. 

"  To  CsBsar  you 
owe  what  he  de- 
mands of  his  own 
coinage ;  to  the 
Temple  the  trib- 
ute which  you 
can  only  pay  in 
the  shekel  of  the 
sanctuary;  to 
God  you  owe 
yourselves."  Cam. 
B. 

"Neither  man 
nor  angel  can 
discern  hypocri- 
sy, the  only  evil 
that  walks  in- 
visible, except  to 
God  alone." 


tlie  Saddu- 
cees  question 
on  the  resur- 
rection 

Ma.  xxil.  23--33. 
Mk.  xli.  18.     • 

b  Ma.  iii.  7. 

The  Sadducees.—A 
small  number  of 
men  of  rank  and 
affluence,  who 
had  shaken  off 
such  opinions 
and  practices  as 
they  deemed  a 
restraint  upon 
their  pleasures. 
They  acknowl- 
edged the  truth 
of  the  Penta- 
teuch, but  reject- 
ed the  tradition 
of  the  elders. 
They  also  denied 
a  future  state, 
and  believed  that 
the  soul  dies 
with  the  body. 
Bib.  III. 

"I  lay  it  down 
for  a  rule,  that 
when  much  in- 
genuity is  re- 
quired to  gain 
an  ajrgument 
credit,  that  argu- 
ment is  unsound 
at  tha  bottom." 
Camper. 

c  1  Tl.  iv.  3. 

d  Ac.  xxiv.  15. 

e  Lu.  xiv,  14. 

•■The  grand  inlet 
of  error  has  been 
to  argue  d  priori. 


obliged  to  liorrow  the  heathen  coiu  from  oik;  of  llie  tables  of  the  moiiey-chaiiyers. 
They  would  only  carry  Jewish  money  in  their  own  girdles."  Farrar.  render," 
divine  authority  of  human  government.  Caesar's  .  .  God's,  "  Pay  to  Caesar 
the  coins  which  bear  his  stamp,  to  God  the  duties  of  your  own  souls  which  bear  i7«s 
image." 

TJie  duties  of  Ccesar  and  of  Christ. — I.  Does  not  Christ  seem  to  recognize  some 
divided  allegiance — man  owing  duty  to  Caesar  and  to  God.  II.  It  is  needful  to  in- 
quire how  far  this  principle  of  obedience  is  to  carry  us.  III.  Our  Saviour  intends  us 
to  understand  how  little  money  can  do  to  make  or  mar  the  fortunes  of  God's  king- 
dom.    Brown. 

Counterfeit  coin. — The  preparing  and  circulating  of  counterfeit  coin  is  undoubt- 
edly among  the  worst  species  of  fraud.  In  the  following  instance,  the  reading  of 
the  Scriptures,  by  the  Divine  blessing,  proved  an  etiectual  check  to  this  iniquitous 
practice:  Some  time  ago,  a  man  travelling  in  Ireland,  being  benighted,  opened  a 
cabin  door,  and  requested  permission  to  lodge  there,  which  was  granted.  The  poor 
man  who  inhabited  the  house  was,  according  to  his  usual  custom,  reading  a  chapter 
of  the  Bible  to  his  family.  When  the  stranger  was  seated,  he  resumed  his  reading ;  and, 
having  prayed,  the  family  retired  to  rest.  In  the  morning,  the  same  thing  again  took 
place,  which  seemed  to  excite  the  attention  of  the  stranger.  On  rising  from  their 
knees,  the  stranger  thanked  his  kind  host  for  his  hospitality,  and  informed  hira  that 
he  had  travelled  into  that  part  of  the  country  in  order  to  attend  a  fair,  for  the 
wicked  purpose  of  passing  bad  money ;  that  he  brought  with  him  base  coin  to  the 
amount  of  four  pounds;  that  this  was  the  first  time  he  had  talien  up  such  a  practice, 
but  that  what  he  had  heard  in  the  cabin  had  made  such  an  impression  on  his  mind 
that  he  had  resolved  it  should  be  the  last.  He  then  took  out  of  his  pocket  a  small 
bag,  containing  the  counterfeits,  and  threw  it  into  the  fire.     Wliitecross. 

27—33.     Sadducees,*  the  epicureans  of  Judaism,    seven  brethren,  "  In 

Matt.  xxii.  25,  it  runs  'there  were  with  us,'  as  though  they  were  alluding  to  an  ac- 
tual case."  wliose  wife,  a  mere  scoff;  a  puzzle,  not  an  argument;  evading  the 
truth  by  assuming  a  most  unlikely  circumstance. 

Divine  and  human  lav^s  contrasted. — "  The  language  of  God's  Word  is,  'Thou 
shalt  not  kill;  thou  shalt  not  commit  adultery;  thou  shalt  not  steal;  thou  shalt  not 
bear  false  witness;  thou  shalt  not  covet.'  Now,  where  is  there  such  a  code  of  mo- 
rality to  be  found  in  all  the  systems  of  ancient  or  modern  heathen  philosophers  or 
politicians  ?  Lycurgus  ordained,  that  infants  who  were  deformed  or  weak  should  be 
destroyed;  but  God's  Word  saj'S,  '  Thou  shalt  not  kill.'  Lycurgus  taught  his  pupils 
to  steal,  and  rewarded  those  who  could  steal  in  such  an  artful  manaer  as  not  to  be 
detected;  but  the  Bible  says,  'Thou  shalt  not  steal.'  Aristippus  maintained  that  it 
was  no  harm  '  to  steal,  commit  adultery  and  sacrilege ;  setting  aside  the  vulgar 
oi)inion  concerning  them.'  The  polite  and  learned  nations  of  the  Greeks  and 
Romans  very  generally  permitted  the  custom  of  exposing  infants ;  and  Romulus  al- 
lowed the  Romans  to  destroy  all  their  female  children,  except  the  oldest,  and  even 
the  males,  if  they  Avere  deformed.  They  also  had  gladiatorial  shows,  in  which 
slaves  were  obliged  to  fight  with  each  other  till  one  or  the  (^ther  fell,  mangled  with 
wounds.  Lipsius  tells  us,  '  tliat  tlie  gladiatorial  shows  cost  twenty  or  thirty  thou- 
sand lives  a  month;  and,  thus  continued  for  a  long  course  of  years,  must  have  de- 
stroyed more  lives  than  tlie  ravages  of  their  wars.'  " 

34 — 36.  answering  said,  "as  calmly  and  as  promptly  as  in  the  preceding 
cases."  Am.  Com.  marry,  "forbidding  to  m.,"  one  distinctive  nuvrk  of  nuin  of 
sin.'  worthy  .  .  world,  heaven,  resurrection.'' <.e.,  of  the  just,Mo  ever- 
lasting life,  neither  .  .  die,  rather  "for  neither,"  &c.  There  is  no  marriage 
and  no  more  birth.  "There  shall  be  no  more  death,"  Re.  xxi.  4.  "  The  dead  shall 
be  raised  incorrupt ihle,''  1  Cor.  xv.  52.  Cam.  B.  equal  .  .  angels,  the 
argument  which  spoiled  their  catch  in  regard  to  the  resurrection  of  the  i)i()UH  dead, 
assumes  and  teaches  also  the  existence  of  the  angels,  in  refutation  of  another  tenet 
of  theirs  (Acts  xxiii.  8)."    Bliss. 

Tlie  world  to  come. — I.  There  is  another  state  of  being  beyond  the  present:  1. 
The  traditions  of  universal  belief;  2.  Certain  transformations  which  take  place  in 
nature  around  us;  3.  The  dignity  of  man.  II.  The  future  state  in  many  important 
particulars  is  widely  different  from  the  present  state — They  differ:  1.  In  their  consti- 
tution; 2.  In  the  blessedness  enjoyed.  III.  Before  this  glorious  state  can  be  entered 
upon,  certain  pre-requisites  are  indispensably  required:  1.  Our  guilty  persons  must 
be  accepted;  2.  Our  sinful  nature  must  be  renewed.    Anon. — Equality  with  angels. — 


Chap.  XX.  37—44. 


LUKE. 


407 


I.  Men  are  capable  of  beiug  made  equal  to  the  angels:  1.  In  the  duration  of  their 
existence;  2.  In  moral  excellence;  3.  In  wisdom  and  knowledge;  4.  In  power;  5.  In 
glorj',  honor,  and  felicity.  II.  In  the  future  world  good  men  will  be  made  equal'to 
the  angels.  III.  Inferences:  1.  How  inestimable  the  worth  of  the  soul!  2.  How 
Godlike  our  Saviour's  interposition  on  behalf  of  ruined  men  !  3.  Present  life  should 
be  proportioned  to  such  expectations.     Edward  Paysoii. 

The  future  state. — Our  Lord  speaks  of  this  world,  viz.,  this  present  life — and 
that  world,  viz.,  the  resurrection  state,  as  being  so  diflerent  as  not  to  admit  of  the 
same  relations  nor  needing  the  same.  Here  that  world  is  spoken  of  as  needing 
worthiness  to  attain  it.  Therefore  it  must  refer,  not  to  the  state  of  the  risen  dead — 
indiscriminately  the  good  and  evil— but  of  the  pious  dead.  This  resurrection,  there- 
fore, is  the  resurrection  of  life  (Jo.  v.  29),  which  only  some  "obtain" — "they  which 
shall  be  accounted  worthy  " — and  a  resurrection  spoken  of  as  better  (not  the  better), 
in  He.  xi.  35,  with  reference  to  trials  of  their  condition  in  this  life  and  in  reference 
to  that  of  the  wicked.  The  phrase  here  reads,  "  The  resurrection  which  is  from  the 
dead,  not  of  the  dead,  but  from  among  the  dead,  as  though  in  reference  to  the  rest 
of  the  dead  who  are  not.  The  contrast  here  shows  that  the  resurrection  referred  to 
is  the  resurrection  of  "the  just"  (chap.  xiv.  14) — the  dead  in  Christ — children  of  the 
resurrection  {v.  36),  whose  resurrection  surely  shall  be  one  of  privilege  and  eminence 
to  which  the  apostle  was  earnest  to  attain  (Phil.  iii.  11),  but  which  he  speaks  of  in 
common  terms,  as  the  "resurrection  of  the  dead,"  whose  partakers  are  blessed  and 
holy,  as  having  part  in  the  first  resurrection  (Re.  xx.  5,  6) ;  for  to  all  the  wicked,  the 
resurrection  will  be  that  of  damnation  (Jo.  v.  29).  "All  rise,"  says  Bengel,  "here, 
but  the  pious  rise  from  among  the  wicked,  concerning  whom  a  resurrection  is  not 
properly  such,  but  only  a  more  complete  destruction  of  soul,  in  connection  with  the 
body."    Jacobus. 

37,  38.  Moses,"  Jesus  did  not  appeal  to  prophets,*  bee.  the  Sads.  recognized 
only  the  Pentateuch.  Even  Moses,  whose  work  it  was  not  to  reveal  life  to  come, 
though  his  writings  contain  hints  thereof."  at  .  .  bush,  =  "  in  that  part  of  the 
Scripture  which  treats  of  God's  interview  with  Moses  in  the  Burning  Bush."  all 
live,  to  his  view,  in  relation  to  him.  Sublime,  consoling  truth !  This  being 
clear,  the  certainty  of  a  resurrection  for  them  was  as  much  a  tenet  of  Jewish  theol- 
ogy at  that  time  as  it  is  of  Christian  now. 

Live  unto  Him. — I.  No  one  is  dead  to  Him,  or  in  His  sight:  1.  They  live;  2.  They 
live  to  Him,  and  therefore  an  imperishable,  holy,  blessed,  and  common  life.  H. 
They  have  a  living  and  abiding  interest  in  Him.     Van  Boi-en. 

Life  in  death. — The  word  gar,  which  begins  this  clause  of  the  sentence,  has  the 
force  of  therefore — "all  live  with  respect  to  Him."  Not  all  mankind,  though  that 
is  also  true  in  a  sense;  but  rather,  all  Wxq  faithful,  who  have  walked  in  the  footsteps 
of  the  patriarchs.  This  may  be  inferred  from  the  context.  God  considered  them 
not  as  dead,  but  as  living,  since  He  can  and  will  recall  their  bodies  to  life,  and  their 
spirits  have  never  ceased  to  be  and  to  think.  A  passage  occurs  in  a  fragment  of 
history  referring  to  the  Maccabees,  where  a  mother  encourages  her  seven  sous  to 
die  rather  than  disobey  the  law  of  God,  saying  to  them,  "  That  they  who  died  for 
God,  lived  to  God,  as  Abraham,  Isaac,  Jacob,  and  all  the  patriarchs."    Parkhurst. 

39 — 44.  scribes  .  .  said,  they  rejoiced  at  discomfiture  of  Sadducees. 
and  .  .  said,  etc.,^  Jesus  now  acts  on  the  aggressive.  Asserts  claims  of  Mes- 
siah. If  Christ  was  David's  Lord,  He  must  be  theirs,  son,  both  son  (human  na- 
ture) and  Lord  (Divine  nature),  the  I<ord  .  .  my  l^ord,  here  "the  Lord" 
stands  for  Jehovah  in  the  Hebrew,  and  "my  Lord "  is  a  diflfereut  word.     Am.  Com. 

Tlie  Divine  echo  in  the  huTuan  heart. — ^What  are  the  practical  consequences  of 
our  having  this  responsive  faculty. — I.  Man  is  made  a  co-worker  with  God;  II.  He 
enjoys  the  restraints  of  conscience;  III.  God  bases  His  judgment  upon  this  respon- 
sive faculty. 

Clirist  a  King. — 1.  A  king  is  usually  very  highly  descended ;  comes  to  his  dig- 
nity by  inheritance.  Christ  is  King  by  reason  of  His  descent  from  the  Eternal  Em- 
peror of  the  universe  (Col.  i.  15 ;  Heb.  i.  6).  A  king  hath  or  ought  to  have  great 
qualifications.  Christ  was  endowed  with  all  "the  treasures  of  wisdom,"  «fec.,  &c. 
3.  Kings  are  sometimes  chosen,  as  Solomon  by  David,  and  Alexander  by  Philip. 
Jesus  Christ  was  chosen  King  by  God  the  Father  (Ps.  Ixxxix.  19).  4.  Kings  are 
anointed  as  well  as  chosen.  Christ  was  anointed  with  the  "oil  of  gladness  above 
His  fellows "  (Ps.  xlv.  7 ;  Isa.  Ixi.  1,  3).     5.  Kings   are  proclaimed  at  their  instal- 


from  antecedent 
philo  sophlcal 
notlons.and  then 
to  pervert  the 
Scripture  to 
countenance 
these  notions,  to 
press  it  into  the 
service,  and  to 
compel  it  to  come 
in,  wh.  has  been 
the  source  of 
heresy ;  or  else  to 
reject  it,  wh.  has 
been  the  source 
of  infidelity." 
Seed. 

"  Heaven's  gates 
are  not  so  high- 
ly arch'd 

As  princes'  pal- 
aces ;  they  that 
enter  there 

Must     go    upon 
their  knees." 
Webster. 


a  Ex.  iii.  6. 

6  Is.  xxvi.  19 ;  Da. 
xii.  2. 

cGe.v.24;  xxxvii. 
35. 

"  The  righteous 
only  shall  rise 
from  death;  for 
tlie  resurrection 
of  the  wicked  is 
not  from,  but  to 
death — from  one 
death  to  another; 
and  therefore  the 
righteous  are 
called  Filii  Resur- 
rectionis."  Lake. 

d  Ma.  xxii.  42; 
Mk.  xii.  35. 

"  Answering  as 
well  as  question- 
ing, ,ln  the  way 
of  argument,  was 
done  with  be- 
tween them  and 
Christ."  Bliss. 

"  Wonder  not  to 
find  one  and  the  \ 
same  to  be  the  >. 
Prince  and  Pr'st, 
God  and  man, 
the  rod  and  the 
root,  the  root  and 
the  offspring  of 
David,  his  Son 
and  yet  his  Lord; 
for  these  things 
belong  to  that 
One  Person,  who 
is  both  God  and 
man ;  some  of 
them  as  He  is 
God ;  some  of 
them  as  He  Is 
man;  and  some 
as  God-man."  Je- 
rome. 


408 


LUKE. 


Chap.  xxl.  X— 4. 


the  people 
cautioned 
against   the 
Scribes 

Ma.  xxiil.  1—39; 
Mk.  xii.  38,  40. 

a  1  Ti.  V.  20. 

6  Lu.  xi.  43. 

c  Is.  X.  2;  Ma. 
xxiii.  14. 

d  1  Th.  11.  5. 

"If  thou  stand 
guilty  of  oppres- 
sion, or  wrong- 
fully possessed 
of  another's 
right,  see  tUou 
make  restituti'n, 
before  thou  giv- 
est  an  alms ;  if 
otherwise,  thou 
art  but  a  thief 
and  makest.  God 
thy  receiver." 
Qmrles. 


the  widow's 
mite 

Mk.  xii.  41—44. 

This  last  little 
Incident  is  "like 
a  rose  amid  a 
field  of  thistles" 
—an  act  genu- 
inely beautiful 
in  the  desert  of 
"Official  devo- 
tion." Farrar. 

The  essence  of 
charity  is  self- 
denial. 

"A  sacrifice  with- 
out a  heart  was 
a  sad  and  omin- 
ous  presage 
in  the  supersti- 
tion of  the 
Roman  augurs ; 
and  so  it  is  in 
tlie  service  of 
God ;  for  what 
the  exhibition  of 
the  work  is  to 
man,  that  the 
presentation  o  f 
the  will  is  to 
Qod."  Bp.  Taylor. 

"The  poorest  can 
give  to  God  as 
much  as  the 
richest,  if  he  give 
Irom  his  heart." 
Bp.  Philpotts. 


meut  (1  Sam.  x.  24).  Christ  was  proclaimed  by  tbe  augels,  the  wise  men,  and  the 
shepherds  (Luke  ii.  11).  6.  Kings  have  great  attendants.  Christ  had  angels.  7. 
Kings  have  subjects  who  subscribe  to  their  power.  Christ  has  many  who  believe  in 
Him,  etc.  8.  Kings  govern  by  law.  Christ  governs  by  laws.  9.  Kings,  though 
they  may  rule  in  love,  often  have  rebels.     Christ  rules  in  love,  but  has  many  rebels. 

10.  Some  kings  have  great  dominions.     Christ's  dominions  include  the  universe. 

11.  Kings  have  a  crown  to  wear,  and  a  sceptre  to  wield.  Christ  has  on  his  head 
many  crowns,  and  His  sceptre  is  a  sceptre  of  righteousness.  12.  Kings  send  am- 
bassadors to  treat  with  other  states  who  may  or  may  not  be  at  war  with  them. 
Christ  sent  His  Apostles,  and  sends  all  true  ministers  to  treat  with  sinners  and 
saints  (2  Cor.  v.  20).  13.  Kings  afford  protection  to  good  subjects.  Christ  protects 
His  people.     Keach. 

45^ — 47.  si\xAxe.ia.c&,"- ^^v&ih&i:,  while  all  the  peojile  were  listening.  They  had 
now  made  their  own  condemnation  inevitable,  and  had  justly  provoked  that  great 
Denunciation  on  which  (as  less  intelligible  to  Gentiles)  St.  Luke  here  only  touches." 
Gam.  B.  walk  .  .  robes,  innocent  act,  made  sinful  by  wrong  motive. 
greetings/  complimentary  salutations,  markets,  places  most  frequented. 
chief  rooms,  and  hence  most  conspicuous.  Lovers  of  show  and  power,  devour 
.  .  houses,''  "  Josephus  expressly  tells  us 'that  the  Pharisees  had  large  female 
foUowings,  and  an  absolute  sway  in  the  Gynaekonitis  or  women's  apartments." 
show  .  .  prayers,**  "such  as  the  twenty-six  forms  of  prayer  at  ablution;  the 
Eighteen  Benedictions  (Shemoneh  Esreh),  etc." 

The  devil  in  the  garb  of  a  theologian. — How  hypocrisy  infests:  I.  Social;  H. 
Married;  HI.  Ecclesiastical  life.  The  danger  of  an  unspiritual  formalism  among 
ministers  of  religion.     Sanctimoniousness,  a  sin  always  severely  punished.    Lange. 

Scribes  and  Pharisees. — When  Jesus  speaks  to  these  men,  He  no  longer  wears 
His  wonted  aspect.  His  language  is  not  that  of  compassion  and  tenderness,  but  of 
stern  denunciation.  He  does  not  content  Himself  with  speaking  to  the  guilty 
parties  alone.  He  points  out  to  the  people  the  crimes  with  which  they  were  charge- 
able, and  the  hypocrisy  of  their  conduct.  They  were  deceiving  the  people  by  their 
pretences,  and  therefore  the  people  must  be  warned  against  them.     W.  Wilson. 

CHAPTER   THE   TWENTY-FIRST. 

I — 4.  and  he  looked  up,  as  He  sat  "  with  downcast  eyes,  saddened  perhaps  in 
His  human  spirit  and  agitated  by  the  great  Denunciation."  Farrar.  treasury, 
this  was  in  the  court  of  the  women,  inscriptions  over  the  thirteen  chests  showed  the 
objects  of  the  charities,  two  mites,  the  lepton  was  the  smallest  of  coins, 
and  the  Rabbis  did  not  allow  anyone  to  give  less  than  two.  more  than  they 
all,  "it  is  not  considered  how  much  is  given,  but  how  much  remains  behind." 
S.  Ambrose. 

The  widow's  mite. — This  passage  leads  us  to  infer  three  things  concerning  the 
worth  of  true  feeling:  I.  That  it  is  greater  than  secular  wealth:  1.  Christ's  conduct 
here  is  strikingly  singular;  2.  And  manifestly  right.  IT.  That  it  is  greater  than 
munificent  deeds.  "More:"  1.  Not  financially;  2.  But  morally.  The  last  is:  (1) 
More  valuable  in  itself;  (2)  In  its  influence.  III.  That  it  is  greater  than  artistic 
magnificence.     Homilist. 

The  widow^s  mites. — "Once  when  I  was  soliciting  contributions  on  behalf  of  the 
Scottish  Missionary  Society,  I  preached  in  Paisley.  The  next  day,  I  was  met  by  an 
old  and  meanly  dressed  woman,  who  asked  me  how  I  did.  I  replied,  I  did  not  know 
who  slie  was.  She  answered,  '  Sir,  I  heard  you  preach  yesterday.  I  was  out  of 
work  four  days,  but  Providence  relieved  me.  Now,  I  do  not  like  to  be  present  at  a 
missionary  meeting  when  I  have  nothing  to  give :  so  I  went  to  some  friends,  and 
told  what  you  had  said;  so  one  gave  me  6d.,  another  4(7.,  and  another  Id.,  and  sev- 
eral others  one  halfpenny,  making  altogether  19^d.  I  could  do  nothing  less  than 
show  my  gratitude  to  God,  from  the  straits  from  which  He  has  relieved  me.'  I 
thought  more  of  that  nineteenpence-halfpenny  than  of  the  tens  and  fifties  of  pounds 
I  had  previously  received ;  for  it  is  the  spirit  with  which  it  is  given  that  sanctifies 
the  gift.  If,  then,  God  has  prospered  you  more  than  formerlj',  I  entreat  you  to  act 
in  the  spirit  of  the  poor  woman  of  Paisley;  and  not  only  to  cheer  the  hearts  of  the 
Christian  directors  of  this  Institution,  but  to  enable  them  to  cheer  the  hearts  of  the 
millions  of  human  beings,  who,  but  for  you,  may  never  hear  of  the  way  to  eternal 
life."    Dr.  Dickson. 


Chap.  xxl.  5—12. 


LTfKE. 


409 


5,  6.  spake  .  .  temple,  we  learn  from  the  other  Evangelists  that  those 
who  spoke  were  the  Apostles,  and  that  the  question  was  asked  as  Jesus  sat  on  the 
Mount  of  Olives  opposite  to  the  Temple,  perhaps  gazing  on  it  as  it  shone  in  the  last 
rays  of  sunset.  Cam.  B.  goodly  stones,  bevelled  blocks  of  stones,  of  which 
some  are  described  as  having  been  forty  cubits  long  and  ten  high;  double  cloisters; 
monolithic  columns ;  alternate  slabs  of  red  and  white  marble,  &c.  Farrar.  gifts 
votive  offerings."  stone  .  .  down,*  "  This  was  fulfilled  in  spite  of  the  strong 
wish  of  Titus  to  spare  the  Temple,  Jos.  B.  J.  vi.  4,  §  5 ;  but  see  on  xix.  44.  He 
was  himself  so  amazed  at  the  massive  substructures  that  he  could  only  see  in  his 
conquest  the  hand  of  God."     Gam.  B. 

"They  had  left  the  sanctuary  and  the  city,  had  crossed  black  Kidron,  and  were 
slowly  climbing  the  Mount  of  Olives.  A  sudden  turn  in  the  road,  and  the  sacred 
building  was  once  more  in  full  view.  Just  then  the  western  sun  was  pouring  his 
golden  beams  on  tops  of  marble  cloisters  and  on  the  terraced  courts,  and  glittering 
on  the  golden  spikes  on  the  roof  of  the  holy  place.  In  the  setting,  even  more  than 
in  the  rising  sun,  must  the  vast  proportions,  the  symmetry,  and  the  sparkling  sheen 
of  this  mass  of  snowy  marble  and  gold  have  stood  out  gloriously.  And  across  the 
black  valley,  and  up  the  slopes  of  Olivet,  lay  the  dark  shadows  of  those  gigantic 
walls.  .  .  It  was  probably  as  they  now  gazed  on  all  this  grandeur  and  strength 
that  they  broke  the  silence  imposed  on  them  by  gloomy  thoughts  of  the  near  deso- 
lateness  of  that  house,  which  the  Lord  had  predicted.  One  and  another  pointed  out 
to  Him  those  massive  stones  and  splendid  buildings,  or  spake  of  the  rich  offerings 
with  which  the  temple  was  adorned."    Edersheim. 

7 — 9.  when  .  .  be,  "The  main  difficulties  of  our  Lord's  prophecy  vanish 
when  we  bear  in  mind  (1)  that  prophecy  is  like  a  landscape  in  which  time  and  space 
are  subordinated  to  eternal  relations,  and  in  which  events  look  like  hills  seen  chain 
behind  chain  which  to  the  distant  spectator  appear  as  one ;  and  (2)  that  in  the  neces- 
sarily condensed  and  varying  reports  of  the  Evangelists,  sometimes  the  primary 
fulfilment  (which  is  shovm  most  decisively  and  irrefragably  by  v.  32  to  be  the  Fall  of 
Jerusalem),  sometimes  the  ultimate  fulfilment  is  predominant.  The  Fall  of  Jerusa- 
lem was  the  Close  of  that  ^on  and  a  symbol  of  the  Final  End  {telos).  This  appears 
most  clearly  in  the  report  of  St.  Luke."  0am.  B.  many  .  .  Christ,"^  notes. 
Ma.  xxiv.  5;  Mk.  xiii.  6.  time  .  .  near,  ref.  to  destr.  of  Jerusalem,  com- 
motions, lit-,  instabilities,  affairs  unsettled,     by    .     .     by,  Gk.,  immediately. 

Our  Lord's  teaching  ;  Jiow  varied  in  its  endlessly  rich  significance. — I.  Instruc- 
tive; II.  Alarming;  III.  Encouraging;  IV.  Full  of  promise.     Van  Doren. 

Imagination  and  prophecy. — All  along  the  Oker  Thai,  in  the  Hartz,  there  are 
huge  rocks  towering  up  among  the  fir-clad  hills,  to  which  the  peasants  have  appended 
names  according  as  they  fancy  them  to  bear  resemblance  to  chairs,  horses,  cob- 
blers, or  cocked  hats.  The  likeness  in  most  cases  is  such  as  only  fancy  can  make 
out  when  she  is  in  her  most  vigorous  mood;  nevertheless  this  rock  must  needs  be 
called  a  man,  and  that  a  church,  and  there  has  no  doubt  been  many  a  quarrel  be- 
tween rival  observers  who  have  discovered  each  a  different  image  in  the  one  pile 
of  rock;  yet  the  stones  are  not  churches,  chairs,  or  cobblers,  and  the  whole  busi- 
ness is  childish  and  nonsensical.  Interpreters  of  prophecy  during  the  last  few  cen- 
turies have  been  most  of  them  in  the  same  position ;  one  of  them  sees  in  the  sub- 
limities of  the  Revelation  the  form  of  Louis  Napoleon  where  two  hundred  years  ago 
half  Christendom  saw  the  Pope,  and  the  other  half  Martin  Luther.  The  other  day 
one  of  the  seers  saw  Sebastopol  in  the  prophecies,  and  now  another  detects  the  Suez 
Canal,  and  we  feel  pretty  sure  that  the  Council  at  Rome  will  soon  be  spied  out  in 
Daniel  or  Ezekiel.  The  fact  is,  when  fancy  is  their  guide,  men  wander  as  in  a  maze. 
Spiritualistic  interpreters  see,  like  children  gazing  into  the  fire,  not  what  is  really 
before  them,  but  what  is  in  their  own  heads.  Great  truths  are  in  the  Prophets  and 
in  the  precious  book  of  Revelation,  but  your  fanciful  theologians  turn  these  sublim- 
ities of  truth  into  the  toys  of  children,  when  they  give  their  imagination  license  to 
act  as  an  expositor.     Spurgeon. 

10 — 13.  nation,  e^c*  Book  vi.  of  Josephus'  Wars  oj  the  Jews  is  sufficient  to 
help  one  to  realize  what  may  have  been  before  the  mind  of  Christ.  Bliss.  "  Jose- 
phus mentions  both  pestilence  and  famine  as  the  immediate  preludes  of  the  storm- 
ing of  Jerusalem.  They  were  due,  like  the  plague  of  Athens,  to  the  vast  masses  of 
people — Passover  pilgrims — who  were  at  the,  time  crowded  in  the  cit3^"  Cam.  B. 
sights,  the  fruit  of  war,  pestilence,  earthquake,  lay  ,  .  prisons,''  as  Peter, 
Paul,  John,  Silas,  etc. 


A.D.  30. 

prediction  of 
the  over- 
throw of  the 
Temple 

Ma.  xxiv.  1 — 14; 
Mk.  xill.  5—13. 

a  Kather,  sacred 
offerings  (Pa. 1x11.), 
such  as  the  gold- 
en chain  of 
Agrlppa;  gifts  of 
Ptolemy  Phila- 
delphus,  Augus- 
tus, Helen  of  Ad- 
1  a  b  e  n  e  ,  and 
crowns,  shields, 
goblets,  etc. ;  the 
golden  vine  with 
its  vast  clusters 
given  by  Herod. 
{Jos.  B.  J.  V.  5,  §  4. 
See  2  Mace.  v.  16 ; 
and  Jos.  Ant.  xiii. 
3;  XV.  11,  §  3). 
Cara.  B. 

6  Mi.  ill.  12. 


false  Christs 

c2Th.il.  3,9,  10; 
1  Jo.  iv.  1;  2  Jo. 

7. 

"As  there  is  a 
foolish  wisdom, 
so  there  is  a  wise 
ignorance;  in  not 
prying  into  God's 
ark,  not  Inquir- 
ing into  things 
not  revealed.  I 
would  fain  know 
all  that  I  need, 
and  all  that  I 
may ;  I  leave 
God's  secrets  to 
Himself.  It  is 
happy  for  me 
that  God  makes 
me  of  His  court 
though  not  of  Hia 
council."  Bp. 
Hall. 

"Trust  not  him 
with  your  secrets 
who,  when  left 
alone  in  your 
room,  turns  over 
your  papers." 
Lavater. 

"  They  who  least 
consider  hazard 
in  the  doing  of 
their  duty,  al- 
ways fare  best." 
I>r.  Hammond. 

wars,  earth- 
quakes, fa- 
mines, and 
persecutions 

d  Ma.  xxiv.  7; 
Mk.  xiii.  8;  Hag. 
11.  22. 

e  Ac.  Iv.  3;  v.  18; 
xll.  4;  xvl.  24; 
Ke.  ii.  10. 


410 


Chap.  xxi.  13— a«. 


"It  is  fancy,  not 
the  reason  of 
things,  that 
makes  life  so  un- 
easy to  us,  as  we 
find.  It  is  not 
the  place  nor  the 
condition,  but 
the  mind  alone 
that  can  make 
anybody  happy 
or  miserable." 
Palmer, 


a  Phi.  i.  28;  2  Th. 

I.  5. 

b  Job  V.  8. 
c  Ac.  vi.  10. 

"God  forgive  me 
this  great  un- 
thankfulness.for 
this  exceeding 
great  mercy,that 
He  chooseth  me 
for  one  in  whom 
He  will  suffer." 
Bradford. 

"  A  malefic,  an 
excessive,  e  x  - 
ecrable  supersti- 
t  i  o  n  "  (T  a  c  .  , 
P  1  i  n  .  ,  Suet.). 
"Away  with  the 
godless!"  "The 
Christians  to  the 
lions! "     Cam  B. 

d  Ml.  Til.  6,  7  ; 
Ac.  vli.  59 ;  xii. 
2;   xxvi.  10;  Re. 

II.  13  ;  vl.  9  ;  xii. 
11. 

e  Jo.  xvii.  U. 

/  Ma.  X.  30. 

g  Ko.  V.  3;  He.  x. 
36;  Ja.  i.  4. 

"  The  Christian 
soldier  is  bound 
up  to  God's  or- 
der; though  the 
army  b  e  o  n 
earth,  yet  the 
council  of  war 
sits  in  heaven." 
Gurnail. 

••  If  thy  super- 
fluous parts  are 
in  such  good 
keeping,  how 
gi'eat  must  be 
the  security  of 
thy  bodily  life." 
Augustine. 

siei:e  of  Jeru- 
salem 


Seasons  of  new  develojoment  in  the  kinydovi  of  grace,  tinited  with  violent 
commotions  in  the  kingdom  of  nature. — I.  It  has  always  been  thus ;  n.  It  still  is 
thus ;  III.  It  will  one  day  be  thus  iu  the  highest  degi'ee.  The  persecution  of  His 
disciples  a  sign  of  the  Lord's  coming. — This  will— I.  Take  place  first  of  all ;  and 
II.  Last  longest  of  all.     Lange. 

Fearful  sights,  etc. — Josephus,  in  his  Wars  of  the  Jews,  recites  divers  signs 
which  happened  before  the  destruction  of  Jerusalem:  1.  That  a  blazing  star  in 
fashion  of  a  sword  hung  over  the  city ;  2.  That  at  the  feast  of  unleavened  bread  a  light 
shone  I'ound  about  the  altar  as  clear  as  day;  3.  That  a  cow  led  to  be  sacrificed 
calved  a  lamb ;  4.  That  the  brazen  gate  of  the  Temple,  which  twenty  men  could 
scarcely  open,  was  seen  to  open  at  midnight  of  its  own  accord;  5.  That  on  the  first 
of  May  there  were  seen  in  the  air  chariots  and  standing  battles,  skirmishing  in  the 
clouds,  and  compassing  the  city;  6.  In  the  Temple  was  heard  the  sound  of  a 
wonderful,  terrible  voice,  which  said,  " Migremus  hinc!"  "Let  us  go  hence." 
Gh-otitis. 

13 — 15.  testimony,"  i-e.,  "prove  an  opportunity  for  you  to  testify  more  widely 
and  efl'ectively  to  the  truth  of  the  Gospel."  Am. Com.  settle,  etc.,"  in  other  words, 
be  perfectly  calm  and  collected,  wisdom,  right  words  to  fit  the  time,  gainsay," 
refute. 

Fulfilment  of  Christ's  promise  {v.  15). — This  promise  was  fulfilled — I.  To  the 
Apostles ;  II.  To  the  confessors ;  III.  To  the  martyrs ;  IV.  To  the  Reformers ;  V.  To 
heroes  of  faith  in  all  ages.     Lange. 

I  will  give  you  wisdom,. — One  evening,  a  few  years  ago,  while  a  few  believers  in 
Christ  were  holding  an  open-air  meeting  in  the  Caledonian  Road,  London,  a  man 
commenced  to  mock  the  speaker  and  taunt  him  with  being  paid  half-a-crown  to 
come  and  preach  to  the  people,  and  even  went  so  far  as  to  charge  the  preacher  with 
telling  a  parcel  of  lies.  No  notice  was  taken  of  the  mocker  for  some  little  time,  but 
as  he  persisted  in  making  a  disturbance,  and  declaring  that  the  person  addressing 
the  meeting  did  it  for  money,  and  that  it  was  a  good  thing  for  him  to  be  able  to  get 
half-a-crown  so  easily,  the  gentleman  stopped  short  in  his  discourse,  and  turning  to  the 
scoffer,  said,  "  My  dear  friend,  it  is  you  that  are  uttering  untruths;  I  do  not  preach 
for  half-a-crown,  but  for  a  crown,  a  crown  of  righteousness,  which  the  Lord,  the 
righteous  Judge,  shall  give  me ;  and  He  will  give  j'ou  one  too  if  you  will  only  go  to 
Him  and  ask  for  it."  The  disturber  said  but  little  after  this,  and  stayed  till  the 
meeting  closed.     Kitchin. 

16 — 19.  parents  .  .  friends,"*  hence  the  wound  all  the  more  painful. 
"  These  passages  but  indicate  the  sentiment  awakened  by  the  first  presentation  of 
the  pure  principles  of  Jesus  in  all  countries  and  times."  hated,'  as  opponents  of 
idolatry  and  immorality,  perish.,-''  loss  of  all  for  Christ's  sake  is  not  ruin  but  salva- 
tion, patience^  possess  ye  "(rather,  ye  shall  win).  The  Revision  correctly  reads 
it  as  a  promise,  not  a  command,  patience,  here,  as  commonly  in  the  New  Testa- 
ment, is  persevering  endurance,  against  obstacles,  in  the  exercise  of  faith."  Am.  Com, 

The  Cliristian's preservation  dependent  on  his  patience. — "I.  The  disciples  of 
Jesus  are  exposed  to  distressing  and  perilous  circumstances.  II.  From  this  danger 
nothing  can  preserve  us  but  patience.     III.  Such  shall  possess  their  souls." 

Patience,  the  precious  little  herh. — Two  little  German  girls,  Brigitte  and  "Wall- 
burg,  were  on  their  way  to  the  town,  and  each  carried  a  heavy  basket  of  fruit  on  her 
head.  Brigitte  murmured  and  sighed  constantly;  Wallburg  only  laughed  and  joked. 
Brigitte  said :  ' '  What  makes  you  laugh  so  ?  Your  basket  is  quite  as  heavy  as 
mine,  and  you  are  no  stronger  than  I  am."  AVallburg  answered:  "I  have  a  pre- 
cious little  herb  on  my  load,  which  makes  me  hardly  feel  it  at  all.  Put  some  of  it  on 
your  load  as  well."  "0,"  cried  Brigitte,  "it  must  indeed  be  a  precious  little  herb  ! 
I  should  like  to  lighten  my  load  with  it;  so  tell  me  at  once  what  it  is  called."  Wall- 
burg replied,  " The  precious  little  herb  that  makes  all  burdens  light  is  called  'pa- 
tience.' "    Davies. 

20 — 22.  when,  exact  time  not  stated,  see,  some,  then  living,  would  see. 
flee  to  the  mountains,  the  Christians,  in  consequence  of  "  a  certain  oracular 
utterance  "  (Euseb.  H.  E.,  iii.  5),  or  an  angel-warning  (Epiphan.  Uaer.  i.  123),  but 
more  probably  in  consequence  of  this  warning,  fled,  before  the  siege,  out  of  Judcea, 
to  the  little  Persean  town  of  Pella,  among^^^theTransjordanic  hills.  Cam.  B.  days  .  . 
vengeance,  see  Dan.  ix.  26,  27.  Josephus  again  and  again  calls  attention  to  the  ab- 
normal wickedness  of  the  Jews  as  the  cause  of  the  Divine  retribution  which  overtook 


Chap.  xxi.  33—38. 


LTTKE. 


411 


tlieiii.  Ill  liis  Wars  of  the  Jews  he  declares  that  no  generation  and  no  city  was  "  so 
plunged  in  misery  since  the  foundation  of  the  world."  Cam.  B.  written,"  esp.  by 
Dan.* 

TJie  fall  of  Jerusalem. — "Announcing — I.  The  shame  of  Israel;  II.  The  great- 
ness of  the  Lord;  III.  The  glory  of  the  kingdom  of  Christ;  IV".  The  calling  of  Chris- 
tians; V.  The  future  judgment." 

The  modern  view  from  the  same  spot. — It  was  the  only  spot  from  which  one  might 
realize  what  there  is  of  grandeur  and  impressiveuess  on  the  sight  of  Jerusalem. 
Beautiful  when  the  morning  sun,  rising  above  the  mountains  of  Arabia,  difl'used  a 
brilliant  light  over  the  opposite  eastern  walls,  and  on  the  domes  and  towers  of  the 
city,  it  was  far  more  striking  when  the  luminary,  about  to  sink  in  the  opposite  direc- 
tion, cast  a  rich  slanting  glow  along  the  level  grassy  area  and  marble  platform  of 
the  Temple  enclosure,  touching  with  [gold  the  edge  of  the  beautiful  dome  of  the 
rock,  and  the  light  arabesque  fountains  with  which  the  area  is  studded,  while  the 
eastern  walls  and  the  deep  valley  below  are  thrown  into  a  deep  and  solemn  shadow, 
creeping,  as  the  orb  sank  lower,  further  and  further  towards  the  summit,  irradiated 
with  one  parting  gleam  of  roseate  light,  after  all  below  was  sunk  into  obscurity.  It 
was  the  same  hour,  as  we  know,  when  Jesus  was  accustomed  to  steal  forth  from  the 
city,  and  commune  with  His  Father  among  the  shady  gardens  at  the  foot  of  the  holy 
mount.     W.  11.  Bartlett. 

23,  24.  woe  .  .  child,  etc."  distress,  tribulation  {Ma.),  wrath  . 
.  people,  "what  people  had  been  so  blessed  ?  Fruit  of  despising  mercy.  Josephus 
is  our  authority  for  the  statement  that  in  that  whole  war  there  were  97,000  of  the  Jew- 
ish people  sold  as  slaves  into  the  various  countries,  and  that  1,100,000  perished — 
600,000  by  famine.  captive,  Gk.,  led  captive  by  the  spear.  Roms.  crossed  two 
spears,  as  a  stand,  under  wh.  captives  stood  when  sold,  trodden, <*  Gk.,  shall  re- 
main trodden  down,  continue  to  be  held  in  oppressive  ?,\!ib]Qction.  "All  sorts  of 
Gentiles — Romans,  Saracens,  Persians,  Franks,  Norsemen,  Turks — have  '  trodden 
down  '  Jerusalem  since  then."  until  .  .  fulfilled,*  with  the  harvest  of  the 
world  the  Jews  will  be  gathered  in. 

Led  away  captive  into  all  nations. — "The  wandering  Jew:  I.  An  unprecedented 
miracle  in  the  chronicles  of  the  world ;  II.  A  living  testimony  to  the  truth  of  Chris- 
tianity; in.  A  future  manifestation  of  the  glory  of  God;  IV.  The  lawful  creditor  of 
every  believer."    Schleiermacher. 

25 — 28.  and  th.&te/  etc.  "Our  Lord  transf.  His  words  fr.  capture  of  Jerus. 
and  app.  them  to  time  of  second  advent,  and  consummation  of  all  things."  Words- 
worth, sea,"  popular  tumults,  earth,  Gk.,  habitable  world  {see  note  on  Luke  ii. 
1).  coming  .  .  cloud,  comp.  1  Thess.  iv.  16,  17.  The  cloud  is  his  vehicle — 
"who  maketh  the  clouds  his  chariot "(Ps.  civ.  3).  power  .  .  glory,  express- 
ive, partly,  of  the  indescribable  majesty  and  splendor  of  his  personal  appearance, 
partly,  of  the  impressiveuess  of  his  attendant  train.  (Matt.  xxv.  31.)  Am.  Com. 
look  up,  w'ith  faith,  hope,  joy.  Many  will  look  doionwards  then,  as  now.  redemp- 
tion,'' tinal  and  complete  deliverance. 

The  Lord's  return  a  powerfxd  attraction  to  a  godly  life. — I.  It  awakens  the  spirit 
to  a  lively  hope.  II.  It  inspires  all  believing  hearts  with  sweet  consolation,  even  when 
the  cause  of  the  kingdom  of  God  is  in  its  saddest  condition.  III.  It  impressively 
warns  us  to  prepare,  by  prayer  and  watchfulness,  to  stand  before  the  Son  of  Man. 
Gaupp. 

Signs  of  nearing  redemption. — Ere  autumn  has  tinted  the  woodliands,  or  the  corn- 
fields are  falling  to  the  reaper's  song,  or  hoary  hill-tops  like  gray  hairs  on  an  aged 
head  give  warning  of  winter's  approach,  I  have  seen  the  swallow's  brood  pruning  their 
feathers  and  putting  their  long  wings  to  the  proof;  and  though  they  might  return  to 
their  nests  in  the  window  eaves,  or  alight  again  on  the  housetops,  they  darted  away 
in  the  direction  of  sunny  lands.  Thus  they  showed  that  they  were  birds  bound  for  a 
foreign  clime,  and  that  the  period  of  their  migration  from  the  scene  of  their  birth  was 
at  hand.  Grace  also  has  its  prognostics.  They  are  as  infallible  as  those  of  nature.  So 
when  the  soul,  filled  with  longings  to  be  gone,  is  often  darting  away  to  glory,  and  j 
soaring  upwards,  rises  on  the  wings  of  faith,  till  this  great  world  from  her  sublime 
elevation  looks  a  little  thing,  God's  people  know  that  they  have  the  earnest  of  the 
Spirit.  These  are  the  pledges  of  heaven — a  sure  sign  that  "  their  redemption  draw- 
eth  nigh."     Guthrie. 


a  De.   xxvlil.  25, 
48;  Zee.  xi.  6. 

6  Da.  ix.  26,  27. 

,  "No  causes  are 
warrantable  for 
the  undertaking 
of  a  war  if  j  ustice 
be  not  one  of  the 
quorum.  For  the 
justice  of  the  ac- 
tion is  the  Cape 
of  Good  Hope,  by 
which  men  sail 
to  the  assured 
harbor  of  safety 
and  Fortunate 
Islands  of  victo- 
ry and  glory." 
Gtiicciardini. 


c  La.  iv.  10. 


d  Da.  xil. 
xi.  2. 

€  Eo.  xi.  25. 


7;    Re. 


signs  in  tlie 
last  ^ays 

Ma.  xxlv.  29; Mk. 
xiil.  24. 

/  2  Pe.  ill.   10,  12. 

g  Re.  xxi.  1. 

"To  the  simple 
c  o  n  c  e  p  tion  of 
earlier  days,  no- 
thing could  be 
more  sublime 
than  these  de- 
scriptions of  gen- 
eral collapse  and 
des  t  r  uc  tion." 
Bliss. 

A  Ro.  viii.  19,  23. 

"Those  visible 
heavens,  the  sun 
itself,  and  the 
stars  that  are 
above  it,  as  well 
as  all  things  un- 
der it,  shall  be 
changed :  but  in 
the  heaven  of 
heavens  there 
will  be  no 
change,  because 
no  such  thing  as 
time  will  be 
there;  all  is  eter- 
nal in  heaven, 
but  under  heav- 
en all  things 
have  their  time. " 
Whitefoot. 


412 


LVKE. 


Cliap.  xzl.  29—36. 


A.D.  30. 


coming  of 
the  kingdom 
of  God 


32; 


a  Ma.   xxlv. 
Mk.  xiii.  28. 

"By  drawing  the 
terrors  of  His  last 
coming  so  black, 
our  blessed 
Master  hath 
taken  the  most 
probable  course 
to  awaken  men's 
consciences,  and 
to  put  them  upon 
shaking  oft  spi- 
ritual security 
and  sloth ;  and 
from  the  re- 
presenta  tlons 
given  of  it,  as  a 
thing  certain  in 
Itself  and  uncer- 
tain in  the  time. 
He  hath  cut  off 
all  wicked  ex- 
cuses for  un- 
thinking negli- 
gence and  dan- 
gerous delays." 
Stanfiope. 

•'  The  present 
condition  of  the 
Jews  is  a  strik- 
ing evidence  of 
our  religion.  It 
is  a  marvellous 
thing  to  behold 
this  nation,  sub- 
sisting for  so 
many  years  and 
always  in  a  state 
of  wretchedhess; 
but  this  isneces- 
sai-y  as  an  evi- 
dence of  Christ, 
both  that  they 
should  remain 
as  His  witnesses, 
and  that  they 
.should  suffer  be- 
cause of  their  In- 
gratitude, their 
cruelty.and  their 

0  b  s  t  i  n  acy. " 
fascal. 

•watchful- 
ness 

1  Ro.  xlil.  13  ; 
1  Th.  V.  6;  1  Pe. 
iv.  7. 

c  1  Co.  vl .  10 ;  Ep. 
V.  18;  Je.  li.  39. 

dlTh.  vl.  2;2Pe. 
111.  10;  Re.  iii.  3; 
xvl.  15. 

e  Ma.    xxlv.    42  ; 
XXV.  13;  Mk.  xiii. 
23;  Lu.  xviil.  1. 
/Ps.  1.  5;  Ep.  vi. 
13. 

"  I.  The  ready 
soul  Is  the  dili- 
gent. II  The 
ready  soul  is  the 
vigilant.  III.  The 
ready  soul  is  the 
prayer  f  ul." 
Clark. 


29 — 33'     fig-ttee,"  one  of  the  most  com.  and  familiar  iu  E.     all    .    .   trees, 

all  lauds  "  have  their  parables  for  watchful  hearts. "  shoot  .  .  summer,  their 
budding  an  infallible  sign  of  coming  summer,  these  things  {see  esp.  note  on  Ma. 
xxiv.  32 — 35).  this  generation,  "That  very  generation  would  not  have  passed 
when,  40  years  later,  the  Jewish  nation  was  crushed,  and  the  Mosaic  dispensation 
rendered  impossible.  But  ge7iea  also  means  race,  and  the  Jewish  race  shall  last  till 
the  end  of  all  things."    Am.  Com. 

The  tender  branch  {see  Ma.  xxiv.  32 — 35). — I.  The  occasion  on  which  these  words 
Avere  spoken.  II.  The  special  design  contemplated.  To  furnish  certain  premonitory 
indications  of  what  had  been  foretold :  1.  The  appearance  of  false  Christs;  2.  Na- 
tional commotions;  3.  Religious  persecutions;  4.  The  wide  diflusion  of  the  Gospel. 
III.  The  important  consideration  adduced.  "Heaven  and  earth,"  etc.  This  declar- 
ation is — 1.  Infallibly  true ;  2.  Most  emphatic  and  decisive;  3.  Comprehensive  and 
unqualified.     Anon. 

The  ineffaceable  word. — On  one  occasion  when  William  Dawson,  the  Yorkshire 
Preacher,  was  giving  out  a  hymn  he  suddenly  stopped  and  said:  "  I  was  coming 
once  through  tiie  town  of  Leeds,  and  saw  a  poor  little  half-witted  lad  rubbing  at  a 
brass  plate,  trying  to  rub  out  the  name ;  but  the  poor  lad  did  not  know  that  the 
harder  he  rubbed  the  brighter  it  shone.     Now  friends  sing: — 

•  Engraved  as  in  eternal  brass 
The  mighty  promise  shines  ; 
Nor  can  the  powers  of  darkness  rase 
Those  everlasting  lines.'  " 

Then,  as  though  he  saw  the  devil  rubbing,  he  said:  "Satan  cannot  rub  it  oft — 

'  His  hand  hath  writ  the  Sacred  Word 
With  an  Immortal  pen.'  " 

Tlio  enduring  ivords. — An  infidel  in  London  had  a  wife  who  possessed  a  Bible 
which  she  regularly  read;  being  annoyed  at  this,  the  man,  who  had  frequently 
threatened  to  do  so,  threw  the  book  upon  the  fire.  This  appears  to  have  taken  place 
at  dinner  time.  He  then  left  home  to  go  to  his  work,  but  soon  returned  to  see  if  the 
last  vestige  of  the  volume  had  disappeared.  The  woman,  who  naturally  felt  dis- 
tressed at  her  loss,  said  she  thought  it  must  be  completely  burned;  but  her  husband 
stirred  the  ashes  to  see  if  such  was  the  case,  when  he  read  what  fastened  itself  upon 
his  mind,  and  led  to  his  conversion — "Heaven  and  earth  shall  pass  away,  but  My 
word  shall  not  pass  away."  The  sister  of  this  man  was  the  wife  of  a  London  pastor; 
and  just  when  the  Bible  was  burning  she  was  earnestly  praying  for  her  brother's 
conversion.     Sioord  and  Trowel. 

34 — 36.  take  heed,*  etc.  It  gives  us  a  fresh  sense  of  the  painful  apprehen- 
sion which  Christ  had  of  the  instability  of  His  disciples,  that  He  should,  under  these 
circumstances,  intimate  the  possibility  of  such  a  lapse  of  faith  and  patience  on  their 
part.  Comp.  xviii.  8;  xvii.  27,  28.  How  soon  the  faithful  messengers  found  it 
necessary  to  utter  like  admonitions,  may  be  seen  in  Rom.  xiii.  12 — 14;  Heb.  x.  35 — 
39.  Am.  Com.  overcharged,  conscience  is  stupefied  by  sensual  gratifications. 
surfeiting,  gluttony,  and  all  kinds  of  animal  indulgence,  drunkenness,'' 
drowns  care,  cheers  the  heart,  quickens  wit, — and  then  ?  cares  .  .  life,  labor, 
wealth,  pursuits,  etc.  unawares,'' when  all  seems  safe.  "None  in  all  the  earth 
but  those  who  are  waiting  for  their  Lord,  at  His  coming,  will  escape  an  awful  sur- 
prise." snare,  all.  to  birds  caught  in  unseen  toils,  always,"  even  when  there  is 
the  app.  of  security,  stand,-''  as  conquerors.  On  this  day  our  Lord  also  uttered 
the  Parables  of  the  Ten  Virgins  and  of  the  Talents,  and  other  warnings,  Matt.  xxv. 
Cam.  B. 

Watching. — I.  Watch  over  your  outgoings  (Mark  vii.  20).  II.  Watch  over  the 
incomings.  See  to  it  that  mind  and  heart  are  ever  filled  with  such  suggestions  as 
can  carry  the  stamp  of  Christ's  approval.  III.  Watch  over  your  surroundings. 
Your  life  has  to  be  lived  in  the  midst  of  hindering  difliculties  and  influences.  Then 
understand  your  life.  Know  the  power  of  your  circumstances.  IV.  Watch  over 
your  opportunities.  You  will  have  opportunities  (1)  of  growing  in  grace;  (2)  of 
showing  faithfulness  to  your  Lord;  (3)  of  serving  Him  in  your  daily  sphere.  Tlie 
Weekly  Tidpit. — Watching. — I.  Its  peculiar  character.  The  very  quintessence  of 
all  faith ;  the  very  reason  why  faith  is  necessary  for  the  true  life.  The  soul  in  which 
burns  the  light  of  faith  looks  forward,  and  by  looking  forward  is  helped  to  step  for- 


Chap.  xxi.  37,  38. 


413 


ward,  expecting  some  strange  yet  true  results.  The  will  is  strengthened  to  assert 
itself,  sometimes  on  ventures  which  appear  without  foundation,  but  which  are  based 
upon  the  reality  of  what  is  to  come.  So  the  Christian  can  go  forward  with  confi- 
dence and  security.  1.  From  the  call  of  Abraham  to  the  present  day,  the  supreme 
attitude  of  God's  children  has  been  that  of  expectancy.  2.  Just  as  the  Israelites 
looked  for  the  first  coming  of  the  Messiah,  so  Christians  look  for  the  second  coming 
in  power  and  great  glory.  II.  The  essential  benelits  of  watching.  1.  It  is  a  power 
which,  though  often  latent  and  unobserved,  is  still  a  power  of  incalculable  force. 
The  unknown  reserve  of  spiritual  influence  which  lies  at  the  root  of  the  sincerely 
Christian  character.  2.  The  watcher  is  always  ready.  No  haziness  about  life,  or 
uncertainty  about  its  aims.     Anon. 

Danger  of  unwatchfulness. — In  that  part  of  the  country  of  the  Grisons  which 
adjoins  to  the  State  of  Venice,  formerly  stood  the  ancient  town  of  Pleuers,  built  on 
a  rising  ground  near  the  foot  of  a  mountain.  The  situation  was  considered  healthy; 
the  gardens  were  delightful,  and  hither  the  neighboring  gentry  used  to  come  on  the 
Sabbath,  and  spend  the  day  in  all  manner  of  riot  and  debauchery.  Their  voluptu- 
ousness was  great,  and  the  enormity  of  their  crimes  was  aggravated  by  their  abuse 
of  the  blessings  of  Divine  Providence.  A  lady  told  Bishop  Burnet,  that  she  had 
heard  her  mother  often  repeat  some  passages  of  a  Protestant  minister's  sermons, 
who  preached  in  a  little  church  in  the  neighborhood  of  the  place.  He  intimated  in 
his  discourse,  that  nothing  but  a  timely  repentance,  and  the  forsaking  of  their  evil 
ways,  would  screen  them  from  Divine  justice,  which  would  soon  be  executed  upon 
them  in  a  most  singular  manner.  This  was  good  advice ;  but,  alas  !  it  was  slighted, 
and  the  people  continued  to  go  on  in  the  same  manner  as  before.  On  the  25th  of 
August,  1618,  an  inhabitant  came,  and  told  them  to  be  gone,  for  he  saw  the  moun- 
tain cleaving,  and  that  it  would  soon  fall  upon  them ;  but  he  was  only  laughed  at. 
He  had  a  daughter,  whom  he  persuaded  to  leave  all,  and  go  along  with  him :  but 
when  she  had  got  out  of  the  town,  she  recollected  that  she  had  not  locked  the  door 
of  a  room  in  which  she  had  left  several  things  of  value.  She  accordingly  went  back; 
but  in  the  meantime  the  mountain  fell,  and  she  was  buried  in  the  ruins,  together 
with  every  person  there  present,  not  one  escaping.  The  fall  of  the  mountain  chok- 
ing up  the  river  that  ran  near  the  bottom,  first  spread  the  alarm  over  the  neighbor- 
ing country.  "I  could  hear  no  particular  character,"  says  Bishop  Burnet,  "of  the 
man  who  escaped,  so  I  must  leave  the  secret  reason  of  so  singular  preservation  to 
the  great  discovery  at  the  last  day,  when  those  steps  of  Divine  Providence,  which 
we  cannot  now  account  for,  will  be  disclosed."     Whitecross. 

37>  38.  daytime,  Gk.,  during  the  days,  night,  etc.,  i.e.,  to  Bethany." 
early  .  .  Him,  all  anxious  to  hear  the  first  and  last  words  of  Him  who  "spake 
as  never  man  spake." 

Jesus~at  His  post. — I.  The  intrepid  tranquillity  with  which  He  remained  at  the 
post  assigned  to  Him.  II.  The  undiminished  audience  which  His  disco-urses  gained. 
III.  The  undiminished  power  which  He  displayed.     Lange. 

Tlie  fulness  of  Clirist. — I  have  found  it  an  interesting  thing  to  stand  on  the  edge 
of  a  noble  rolling  river,  and  to  think,  that  although  it  has  been  flowing  on  for  six 
thousand  years,  watering  the  fields  and  slaking  the  thirst  of  a  hundred  generations, 
it  shows  no  sign  of  waste  or  want.  And  when  I  have  watched  the  rise  of  the  sun  as 
he  shot  above  the  crest  of  the  mountain,  or,  in  a  sky  draped  with  golden  curtains, 
sprang  up  from  his  ocean-bed,  I  have  wondered  to  think  that  he  has  melted  the 
snows  of  so  many  winters,  and  renewed  the  verdure  of  so  many  springs,  and  painted 
the  flowers  of  so  many  summers,  and  ripened  the  golden  harvests  of  so  many 
autumns,  and  yet  shines  as  brilliant  as  ever,  his  eye  not  dim,  nor  his  natural 
strength  abated,  nor  his  floods  of  life  less  full,  for  centuries  of  boundless  profusion. 
Yet  what  are  these  but  images  of  the  fulness  that  is  in  Christ  ?  Let  that  feed  your 
hopes  and  cheer  your  hearts,  and  brighten  yovu-  faith,  and  send  you  away  this  day 
happy  and  rejoicing !  For  when  judgment-flames  have  licked  up  that  flowing 
stream,  and  the  light  of  that  glorious  sun  shall  be  quenched  in  darkness,  or  veiled 
in  the  smoke  of  a  burning  world,  the  fulness  of  Christ  shall  flow  on  throughout 
eternity,  in  the  bliss  of  the  redeemed.  Blessed  Saviour,  Image  of  God,  Divine  Re- 
deemer !  in  Thy  presence  is  fulness  of  joy;  at  Thy  right  hand  there  are  pleasures 
for  evermore.  What  Thou  hast  gone  to  heaven  to  prepare,  may  we  be  called  up  at 
death  to  enjoy  !     Outhrie. 


A.D.  30. 

"What  la  our 
heart  but  the 
most  noble  part 
of  the  human 
frame,  which, 
like  a  king,  has 
the  entire  charge 
of  all  the  mem- 
bers of  the  body, 
s  u  b  j  6  c  t  to  its 
rule  ?  Our  heart 
is  the  camp,  the 
stronghold  of  the 
omnipotent 
King,  wliich  He 
hath  confided  to 
our  ever  watch- 
ful keeping." 
Theodoret. 

"There  is  holi- 
ness in  the  heart 
when  thei-e  is 
holiness  in  the 
pot ;  and  there 
should  needs  be 
holiness  in  the 
pot,  when  there 
may  be  death  in 
the  pot."     Caryl. 

"  Temperance  Is 
a  bridle  of  gold ; 
he  who  uses  It 
rightly  is  more 
like  a  God  than 
a  man."    Burton. 


a  Ma.  xxl.  17; 
Mk.  xl.  11. 
Bethany  =  house 
of  dates.  Date 
fruit  of  date- 
palm,  so  called 
fr.  fancied  re- 
semblance to  a 
finger.  Fr.  daite; 
Ger.  dattel,  fr.  L. 
dactylus,  Gk. 
dact^los,  a  finger. 

"  He  is  a  bad 
Christian  who 
cuts  the  coat  of 
his  profession 
according  to  the 
fashion  of  the 
time,  or  the  hu- 
mor of  the  com- 
pany he  falls 
into."  Gurnall. 

My  soul  shall  be 
satisfied,  when  I 
can  look  upon 
the  face,  and  be- 
hold the  glory  of 
Him  who  r  e  ■ 
deemed  me  from 
eternal  death. 


414 


LUKE. 


Chap.  xxii.  i— lo* 


A.D.  30. 


conspiracy  of 
tlie  rulers 

a  Ma.  xxvl.  2; 
Mk.  xiv.  1. 

6  liU.  xxi.  38. 

"The  true  Chris- 
tian must,  will- 
ingly and  freely, 
for  the  honor  of 
Christ,  abstain 
from  and  shun 
evil,  even  with 
every  opportun- 
ity and  ability 
for  its  commis- 
sion." Rambach. 


the  betrayal 

c  Ma.  xxvl.  14; 
Mk.  xiv.  10. 

d  Ma.  iv.  3—11. 

e  Ft).  52,  53;  Ac. 
iv.  1. 

The  paltry  sum 
given  (which  is 
mentioned  by  St. 
Matthew  only)— 
30  shekels,  be- 
tween 18  and  19 
dollars,  the  price 
given  tor  the 
meanest  slave- 
shows  that  this 
sum  was  either 
regarded  as 
earnest-money,  or, 
more  probably, 
that  the  priests 
felt  themselves 
quite  able  to 
carry  out  their 
plot,  though  less 
conv  eniently, 
without  any  aid 
from  Judas.  On 
one  side  of  these 
shekels  would  be 
stamped  the 
olive-branch,  the 
emblem  of  peace; 
o  n  the  obverse 
the  censer,  the 
type  of  prayer, 
with  the  inscrip- 
tion, "Jerusalem 
the  Holy  "I  Cam. 
B. 


preparation 
for  the  Pass- 
over 

Ma.  xxvl.  17—19 ; 
Mk.  xiv.  12—16. 

/De.  xvl.  6;  Ex. 
xll. 

"  The  man  must 
probably  have 
been  an  adherent 
of  Jesus,  with 
whom  there  had 
been  an  under- 
staniliiii;  that 
the    Teacher 


CHAPTER   THE   TWENTY-SECOND. 


I,  2.  feast  .  .  bread,"  so  called  because  all  leaven,  through  the  entire 
week,  and  part  of  the  preceding  day,  must  be  carefully  banished  from  their  houses. 
nigh,  i.e.,  after  two  days  {Ma.,  Mk.).  called  .  .  Passover,  "This  little 
explanation  shows  most  clearly  that  St.  Luke  is/  writing  mainly  for  Gentiles." 
feared    .     .    people,*  whose  hearts  rejoiced  at  His  words  and  deeds. 

The  iivo  meetings. — That  of  the  Lord  and  His  disciples,  and  that  of  the  chief 
priests  and  scribes.  L  In  the  one,  the  tranquillity  of  innocence;  in  the  other,  the 
anxiety  of  wickedness.  11.  In  the  one,  the  certainty  of  what  is  to  be  suffered;  in 
the  other,  the  uncertainty  concerning  what  is  to  be  done.  HI.  In  the  one,  courag- 
eous expectation  of  danger;  in  the  other,  abject  fear  of  the  people.     Lange. 

TJie  fears  and  hopes  of  the  hoicked. — He  has  his  fears,  they  are  realized;  he  has 
his  hopes,  they  are  frustrated  and  lost.  The  fears  are  well-founded,  the  hopes  delu- 
sive and  vain.  They  are  based  and  built  on  false  and  deceitful  views  of  himself  and 
God.  They  have  no  foundation  in  truth.  They  are  like  the  house  built  on  the  sand, 
which  may  stand  in  the  summer's  sunshine  and  calm,  but  gives  way  with  tremendous 
and  utter  downfall  before  the  storm  and  the  flood  of  winter.  "His  expectation  shall 
perish."  He  flattered  himself  with  its  stability;  but  it  was  while  it  was  untried;  in 
the  end,  be  is  buried  in  its  ruins.     Wardlaw. 

3 — 6.  then,  etc.'^  Satan,  who  failed  with  the  Master,'*  now  succeeds  with  the 
servant.  Satanic  influence  the  true  secret  of  treachery  of  Judas,  being  .  . 
twelve,  "  this  adds  a  pathetic  touch  to  the  description  of  our  Saviour's  fate,  while 
it  shows  how  acceptable  such  co-operation  would  be  to  themselves,  and  fixes  a 
blacker  stain  on  the  treachery  of  Judas."  captains,  Levitical  guard  of  temple." 
covenanted,  agreed  now,  paid  afterwards.  "The  proposal  came  from  the 
wretched  man  himself  (Matt.  xxvi.  15)."  promised,  they  might  well  distrust  the 
man  who  would  betray  his  friend,  opportunity,  "doubtless  he  was  baffled  at 
first  by  the  entire  and  unexpected  seclusion  which  Jesus  observed  on  the  Wednesday 
and  Thursday."    Farrar.    absence,  etc.,  who  might  have  attempted  a  rescue. 

Truth  sold  for  money. — I.  What  impelled  Judas  to  this  act? — 1.  Not  a  Divine 
impulse;  2.  Not  a  sense  of  public  duty;  3.  Not  a  malicious  feeling  to  Christ;  4. 
But  avarice.  II.  What  must  a  man  have  and  do  in  order  to  sell  the  truth  for  money  ? 
— 1.  Have  it  at  his  disposal;  2.  Have  a  tempting  ofler ;  3.  Which  he  must  deliberately 
accept.     Homilist. 

Treachery. — Treachery  is  the  violation  of  allegiance,  or  of  faith  and  confidence. 
The  man  who  betrays  his  country  in  any  manner,  violates  his  allegiance,  and  is 
guilty  of  treachery.  This  is  treason.  The  man  who  violates  his  faith,  pledged  to  his 
friend,  or  betrays  a  trust  in  which  a  promise  of  fidelity  is  implied,  is  guilty  of 
treachery.  The  disclosure  of  a  secret  committed  to  one  in  confidence  is  treachery. 
Webster, 

"The  man  was  noble. 
But  with  his  last  attempt  he  wip'd  it  out, 
Betray'd  his  country :  and  his  name  remains 
To  the  ensuing  age  abhorr'd." 

Shakespeare. 

7 — 10.  then  .  .  day,-^  "All  leaven  was  most  carefully  and  scrupulously  put 
away  on  the  afternoon  of  Thursday."  killed,  betw.  3  v.  m.  and  sunset.  Peter 
.  .  John,  names  by  Lu.  alone.  These  two  oft.  united,  prepare,  Jesus  gives 
orders  as  the  "  head  of  the  family."  where,  they  might  well  ask  this  of  a  homeless 
man.  man  .  .  pitcher,  a  very  unusual  sight  in  the  East,  where  the  water 
is  drawn  by  women.  He  must  probably  have  been  the  slave  of  one  who  was  an 
open  or  secret  disciple ;  unless  we  have  here  a  reference  to  the  Jewish  custom  of  the 
master  of  a  house  himself  drawing  the  water  with  which  the  unleavened  bread  was 
kneaded."  Farrar.  follow  .  .  house,  "  This  mode  of  directing  the  disci- 
ples would  prevent  Judas  from  knowing  the  place  in  time  to  betray  our  Lord  at  the 
Passover  meal." 

Tlie  real  presence. — I.  Jesus'  guests.  "Among  ?/o?<"  :  1.  His  disciples;  2. 
Friends;  3.  Ransomed;  4.  Servants.  II.  Jesus'  presence.  ''Among  you"  :  1.  It 
is  real;  2.  Special:  3.  Familiar;  4.  Abiding.     Stems  and  Twigs. 


Chap. 


tii.  II — 16. 


415 


Illustration  of  obedience. — During  Havelock's  stay  ia  England,  a  gentleman 
went  one  evening  to  the  house  of  the  colonel,  in  compliance  with  an  invitation.  In 
the  course  of  the  conversation,  Mrs.  Havelock  turned  suddenly  round  to  her  hus- 
band, and  said,  "My  dear,  where  is  Henry?"  referring  to  her  son,  whom  she  had 
not  seen  during  the  whole  afternoon.  The  colonel  started  to  his  feet.  "  Well,  poor 
fellow  !  he  is  standing  on  London  Bridge,  and  in  this  cold  too  !  I  told  him  to  wait 
for  me  there  at  twelve  o'clock  to-day,  and  in  the  pressure  of  business  I  quite  forgot 
the  appointment."  It  was  now  about  seven  o'clock  in  the  evening.  The  colonel  at 
once  rose,  ordered  a  cab  to  be  called,  and  as  he  went  forth  to  deliver  his  son 
from  his  watch  on  London  Bridge,  he  turned  to  excuse  himself  from  his  visitor,  say- 
ing, "You  see,  sir,  that  is  the  discipline  of  a  soldier's  family."  In  the  course  of  an 
hour  he  returned  with  poor  Harry,  who  seemed  to  have  passed  the  afternoon's  expe- 
rience with  the  greatest  good  humor. 

II — 13.  goodman,  "Goodman"  is  often  incorrectly  read,  as  if  it  were  the 
noun  vian  with  an  epithet  of  praise  before  it  {good  man),  whereas  it  is  an  old  Eng- 
lish word  for  master,  as  applied  to  a  householder,  husband,  or  the  father  of  a  fam- 
ily. gTiestchamber,  same  word  in  ii.  7  =  inn;  here,  room  of  house  set  apart 
for  special  use.  furnished,  Gk.,  spread  with  carpets,  went  .  .  them, 
obedience  of  faith  always  rewarded,  they  .  .  ready,  lamb,  bitter  herbs, 
bread,  wine.    "  The  Jews  were  making  ready  another  sacrifice,  of  wh.  they  knew  not. '' 

TJie  room  where  the  Passover  was  celebrated. — I.  A  large  room — the  emblem  of 
a  heart  enlarged  with  love,  joy,  and  thankfulness.  II.  An  upper  room — a  heart 
exalted  by  heavenly  meditations.  III.  A  room  furnished — a  soul  adorned  with  all 
the  graces  of  the  Holy  Spirit.     Burkitt. 

Preparation  for  the  Lord's  Supper. — Part  of  the  preparation  for  the  Lord's 
Supper  consists  in  learning  about  Christ.  Unless  we  know  Him  we  cannot  remem- 
ber Him.  If  we  know  little  about  Him  our  remembrance  of  Him  will  be  poor  and 
shallow.  Remembrance  must  be  based  on  knowledge,  and  the  richer  our  knowl- 
edge, the  more  vivid  is  our  remembrance.  And  so  a  large  part  of  the  proper  pre- 
paration for  the  Lord's  Supper  consists  in  learning  all  we  can  know  about  the  Lord 
Jesus  Christ.     The  four  gospels  are  the  best  preparation  for  the  service.     Dale. 

14 — 16.  hour  .  .  come,  "between  the  two  evenings"  (Ex.  xii.  6);  a 
phrase  interpreted  by  the  Jews  to  mean  between  three  and  six,  and  by  the  Samari- 
tans to  mean  between  twilight  and  sunset,  sat  down,  the  first  Passo.  skmding." 
A  hint  to  those  who  contend  ab.  postures,  with  desire,  Hebraism,  intense 
desire.''  this  Passover,  this  last,"  the  first  of  a  new  series  of  Christian  feasts. 
suffer,  He  speaks  of  suflTering,  notwithstanding  His  increased  popularity,  ful- 
filled,'' "until  the  true  Passover  has  been  ofiered  by  My  death,  and  so  the  new 
kingdom  established." 

T7ie  last  Passover. — ^Why  did  He  so  desire  to  eat  the  Passover  with  them  at  that 
time  ? — 1.  To  manifest  His  love  to  them ;  2.  To  convey  instruction  to  their  minds ; 
3.  To  commend  them  to  God  in  prayer;  4.  To  fully  prepare  them  for  His  departure. 

The  precious  blood  of  Christ. — One  evening,  two  soldiers  were  placed  as  sentries 
at  the  opposite  ends  of  a  sallyport,  or  long  passage,  leading  from  the  rock  of  Gib- 
raltar to  the  Spanish  territory.  One  of  them,  from  the  reading  of  the  sacred  Scrip- 
tures, was  rejoicing  in  God  his  Saviour;  while  the  other,  from  the  same  cause,  was 
in  a  state  of  deep  mental  anxiety,  being  under  strong  convictions  of  sin,  and 
earnestly  seeking  deliverance  from  the  load  of  guilt  that  was  pressing  upon  his  con- 
science. On  the  evening  alluded  to,  one  of  the  officers,  who  had  been  out  dining, 
was  returnmg  to  the  garrison  at  a  late  hour,  and  coming  up  to  the  sentry  on  the 
outside  of  the  sallyport,  and  who  was  the  soldier  recently  converted,  he  asked,  as 
usual,  for  the  watchword.  The  man,  absorbed  in  meditation  on  the  glorious  things 
that  had  recently  been  unfolded  to  him,  and  filled  with  devout  gratitude  and  love, 
on  being  roused  from  his  midnight  reverie,  replied  to  the  oflScer's  challenge  with  the 
words,  "  The  precious  blood  of  CJirisV  He  soon,  however,  recovered  his  self- 
possession,  and  gave  the  correct  watchword.  But  his  comrade,  who  was  anxiously 
seeking  the  Lord,  and  who  was  stationed  as  sentry  at  the  other  or  inner  end  of  the 
sallyport,  a  passage  specially  adapted  for  the  conveyance  of  sound,  heard  the  words, 
"  The  precious  blood  of  Christ,"  mysteriously  borne  upon  the  breeze  at  the  solemn 
hour  of  midnight.  The  words  came  home  to  his  heart  as  a  voice  from  heaven ;  the 
load  of  guilt  was  removed;  and  the  precious  blood  of  Christ  spoke  peace  to  the  soul 
of  the  sin-burdened  soldier. 


A.D.  30. 

should  have  the 
use  of  his 
chamber,  or  at- 
tic. It  was  re- 
garded as  a  duty 
that  household- 
ers in  Jerusalem 
and  the  suburbs, 
within  which  the 
sacrificial  Pass- 
over might  be 
eaten,  should 
grant  any  spare 
room  for  the  use 
of  visiting  wor- 
shippers at  the 
feast."    Bliss. 

"Even  at  the  pre- 
sent day,  the 
very  humblest 
Jewish  family 
generally  has,  at 
the  Passover 
time,  the  walls  of 
the  house  white- 
washed, the  floor 
scrubbed,  the 
furniture  clean- 
ed, and  all  things 
made  to  put  on  a 
new  appear- 
ance." Mills'  Brit- 
ish Jews. 

"I  hourly  learn 
a  doctrine  of  obe- 
dience." Shakes- 
peare. 


the  feast  of 
the  Passover 

a  Ex.  xil.  11. 
6  Lu.  xil.  50. 
c  2  Ch.  XXXV.  18. 
dlCo.  V.  7. 

"Of  all  our  sac- 
rifices there  Is 
none  in  the  sight 
of  the  Almighty 
equal  to  a  zeal 
foi^  souls."  Greg- 
ory. 

"A  Christian's 
life  is  a  state  of 
holy  desire."  Je- 
rome, 

"I  would  take  a 
line  out  of  some 
people's  book,  a 
leaf  out  of 
others,  but  let 
me  have  Christ 
In  the  entire 
volume — the  life 
of  Christ  to  a 
letter." 

One  of  Ruther- 
ford's gold'n  sen- 
tences gives  us 
the  secret  of  his 
unusual  unc- 
tion, "The  cross 
gives  us  much  to 
say." 


416 


LUKE. 


Chap.  xxll.  17 — 27. 


A.D.  30. 

institution  of 
the  X<ord's 
Supper 

aDe.  viil.  10—18; 
1  Ti.  iv.  4. 

b  Ge.  xlix.  11;  De. 
xxxli,  14. 

clCo. 
24. 


X.  16;  xl. 


"The  new  cove- 
nant was  that 
God  would  renew 
and  save  all  who 
believed  inJesus. 
It  Is  the  new 
promise  to  men, 
the  new  Gospel 
dispensation,  in 
which  God  has 
used  his  perfect 
wisdom  in  seek- 
ing to  save  the 
world  from  sin." 
PeUmbet. 


the  traitor 
unmasked 

Ma.  xxvi.  21—26 ; 
Mk.  xlv.  18—21. 

d!  Jo.  xlii.  26;  Ps. 
xll.  9. 

"  Oh  I  how  Chris- 
tians hang  down 
their  heads  upon 
the  scandal  of 
any  of  their  com- 
pany ;  as  all  the 
patriarchs  were 
troubled,  when 
the  cup  was 
found  in  one  of 
their  sacks." 
Gumdll. 


strife  con- 
cerning the 
grreatest 

eLu.  Ix.  46;  Mk. 
lx.34. 

"  Calmly  and  pa- 
tiently He  set 
Himself  to  quell 
strife  by  recall- 
ing to  them  the 
true  idea  of  dls- 
cipleship  to 
Him."  Am.  Com. 

/2Mac.  Iv.  2. 

g  JTmophon,  Cyr, 
iii.3,  4. 

AJo.  xlll.  13;Phl. 
11.7. 

"Let  all  the 
strife  of  men  be, 
who  shall  d  o 
best;  who  shall 
be  least."  I>r. 
Wkichcote. 


17—20.  thanks,  for  the  deliverance  of  old."  fruit  .  .  vine,  blood  of 
the  grape.*  kingdom  .  .  come,  the  door  of  which  was  opened  the  next  day. 
and,  it  was  now,  at  close  of  Passo.,  that  the  Lord's  Supper  was  instituted. 
thanks,  for  what  it  was,  and  what  it  signified,  brake,''  Christ's  body  wounded, 
pierced,  gave.  He  gave  Himself,  this  .  .  body,  notes.  Ma.  xxvi.  26 — 28. 
remembrance,  provision  against  ti'eacherous  human  memory.  This  memorial 
has  outlived  all  monuments,  after  supper,  i.e.,  the  previous  Paschal  Supper. 
testament,  "the  New  Testament  {kaine  Diatheke)  is  the  revelation  of  a  new  re- 
lation on  God's  part  with  the  conditions  necessary  to  its  realization  on  man's  part." 
Fairbairn.     {See  intro.  Vol.  I.  under  New  Test.) 

27*6  Sacrament— 1.  Its  author.  II.  The  rites.  III.  The  words  annexed.  IV. 
The  command:  1.  The  command  itself,  "  This  do ;  "  2.  The  end,  "  In  remembrance  of 
Me. "     Beveridge. 

Rev.  Mr.  Buscarlet,  of  Naples,  told  us  of  a  poor  man  in  a  small  town  in  Sicily,  who 
could  not  read.  He  had  by  some  means  obtained  a  New  Testament,  and  would  im- 
prove ev.  opportunity  of  getting  a  few  words  read  to  him  by  others.  Thus  he  came 
to  the  knowl.  of  the  truth,  and  accepted  Christ  as  his  Saviour.  Then  he  felt  a  desire 
to  partake  of  the  Lord's  Supper,  but  knew  nothing  of  the  method.  He  says,  "  I  did 
not  know  what  to  do.  But  one  day  when  ray  wife  had  gone  to  mass,  I  thot.  perhaps 
the  right  time  had  come.  So  I  spread  a  clean  napkin  on  the  table,  and  put  on  it  a 
small  loaf  of  bread  and  a  little  bottle  of  wine.  Then  I  kneeled  down  and  asked  the 
Saviour  to  bless  me.  Afterwards  I  ate  the  bread  and  drank  the  wine,  and  then 
kneeled  down  and  prayed  again,  thanking  the  Saviour  for  His  mercy  to  me,  a  poor, 
ignorant  sinner,  and  asking  Him  to  bless  me  always  and  make  me  His  own  child." 
G.  M.  A. 

ai — 23.  but,  etc.  See  fuller  ace.  hy  Ma.,  Mk.  hand,  the  hand  that  took  the 
bribe.  Oriental  way  of  saying  "the  person  is  here.""*  woe,  etc.,  responsibility  of 
Judas  not  destroyed  by  the  determination,  which  .  .  them,  ea.  said,  ' '  Is  it 
I ?  "  no  one  said  of  another,  "Is  it  he  ?  "  "It  is  characteristic  of  their  noble,  simple, 
loving  natures  that  they  seem  to  have  had  no  suspicions  of  Judas."     Farrar. 

Hand-religion. — I.  The  hand  may  be  busy  in  religion  where  the  heart  is  hostile 
to  its  spirit;  II.  Jesus  ever  discovers  the  discrepancy  between  the  hand  and  the 
heart;  III.  'The  discrepancy  between  the  hand  and  the  heart  is  certain  of  exposure. 
Williams. 

Equality  at  the  Lord's  Sup2)er. — It  is  related  of  the  Duke  of  Wellington,  that 
once,  when  he  remained  to  take  the  sacrament  at  his  parish  church,  a  very  poor  old 
man  went  up  the  opposite  aisle,  and,  reaching  the  communion-table,  knelt  down 
close  by  the  side  of  the  Duke.  Some  one  (probably  a  pew-opener)  came  and  touched 
the  poor  mau  on  the  shoulder,  and  whispered  to  him  to  move  farther  awaj',  or  to 
rise,  and  wait  until  the  Duke  had  received  the  bread  and  wine.  But  the  eagle  eye 
and  quick  ear  of  the  great  commander  caught  the  meaning  of  that  touch  and  that 
whisper.  He  clasped  the  old  man's  hand  and  held  him,  to  prevent  his  rising;  and 
in  a  reverential  undertone,  but  most  distinctly  said,  "Do  not  move;  we  are  all  equal 
here."    Foster^ s  Cyc. 

24 — 27.  strife  .  .  greatest,*  dispute  arose  fr.  mistaken  views  of  His 
kingdom,  benefactors,  seeking  popularity  by  gifts,  etc.  Doing  good  fr.  wrong 
motives.  A  title  coveted  by  kings;-''  surname  of  one  of  the  Ptolemies;  also  of 
Cyrus.s'  greater  .  .  younger,  who  in  Eastern  families  often  fulfils  menial 
duties.     Acts  v,  6.     I     ,     ,    serveth,*  Jesus,  the  servant  of  all,  is  our  Master. 

Clirist  in  the  midst  of  His  disciples  as  one  who  serveth. — I.  The  character  which 
He  exhibits  as  such :  1.  Condescending;  2.  Active;  3.  Persevering  love.  II.  The 
claims  He  makes  as  such :  1.  Reverence  His  greatness  therein;  2.  Let  yourselves 
be  served  by  Him ;  3.  Serve  others  for  His  sake.     Lange. 

Feigned  humility. — An  instance  of  this  was  lately  mentioned  to  me  by  the  dea- 
con of  a  Christian  Church.  One  of  the  members  was  indulging  freely  in  this  strain : 
"  What  a  poor,  shortcoming  creature  I  am  !  "  His  minister  sighed,  and  said,  "In- 
deed, you  have  long  given  me  painful  reason  to  believe  you."  Whereupon  the 
member,  being  taken  at  his  word,  replied  in  a  tone  of  anger,  "Who  told  you  any- 
thing about  me  ?  I  am  as  good  as  you.  I  will  not  come  to  hear  you  any  more :  I 
will  go  somewhere  else."  And  so  he  did.  Newton. — Apostolic  humility. — It  has 
been  remarked  that  in  a.d.  59,  soon  after  Paul  was  converted,  he  declared  himself 
"  unworthy  to  be  called  an  Aj)ostle."    As  time  rolled  on,  and  he  grew  in  grace,  in 


Chap.  xxil.  zS—34. 


LUKE. 


417 


A.D.  64,  he  cried  out,  "I  am  less  than  the  least  of  all  saints;"  and  just  before  his 
martyrdom,  when  he  had  reached  the  stature  of  a  perfect  man  in  Christ,  in  a.d.  65, 
his  exclamation  was,  "I  am  the  chief  of  simiers."  The  greatness  of  humility. — 
Generally  speaking,  those  that  have  the  most  grace  and  the  greatest  gifts,  and  are 
of  the  most  usefulness,  are  the  most  humble,  and  think  the  most  meanly  of  them- 
selves. So  those  boughs  and  branches  of  trees  which  are  most  richly  laden  with 
fruit  bend  downwards,  and  hang  lowest.     Oill. 

28—30.  temptations,"  His  whole  life  a  conflict  with  Satan,  appoint,* 
"If  we  suffer  we  shall  also  reign  with.Him,"  2  Tim.  ii.  12.  Diatithemai'm  "I  appoint 
by  way  of  bequest."  as  .  .  -mey  your  kingdom  as  sure  as  mine,  eat  .  . 
table,  perfect  friendship  and  fellowship.<=  judging,  joyfully  concurring  in  Christ's 
sentence. 

Reward  of  faithfulness. — Consider  these  words  as  addressed:  I.  To  the  dis- 
ciples then  before  Him ;  II.  To  His  faithful  followers  in  every  age.  There  is  be- 
tween them  and  the  Apostles,  a  great  resemblance:  1.  They  answer  to  the  same 
character;  2.  For  them  also  are  reserved  the  same  honors.     Simeon. 

Relir/ioiis  fidelity. — When  Kossuth,  escaping  the  pursuit  of  the  Cossacks,  sought 
the  protection  of  the  Sultan,  that  monarch  offered  him  safety,  wealth,  and  high 
military  command,  if  he  would  renounce  Christianity  and  embrace  the  religion  of 
Mahomet.  A  refusal  of  these  conditions,  for  anything  he  knew  to  the  contrary, 
would  be  equivalent  to  throwing  himself  upon  the  sword  of  Russia,  which  was 
whetted  for  his  destruction.  And  this  was  his  answer:  "  Welcome,  if  need  be,  the 
axe  or  the  gibbet;  but  evil  befall  the  tongue  that  dares  to  make  to  me  so  infamous 
a  proposal  ! "  Christian  fidelity. — There  have  been  men  on  this  earth  of  God's,  of 
whom  it  was  simply  true  that  it  was  easier  to  turn  the  sun  from  its  course  than  these 
from  the  paths  of  honor.  There  have  been  men,  like  John  the  Baptist,  who  could 
speak  the  truth  which  had  made  their  own  spirits  free,  with  the  axe  about  their 
neck.  There  have  been  men  redeemed  in  their  inmost  being  by  Christ,  on  whom 
tyrants  and  mobs  have  done  their  worst;  and,  when  like  Stephen,  the  stones  crashed 
in  upon  their  brain,  or  when  their  flesh  hissed  or  crackled  in  the  flames,  were  calmly 
superior  to  it  all.    F.  W.  Eobertson. 

31,  3a.  and  .  .  Simon,  notes,  Mk.,  following  a  general  promise,  is  a 
particular  warning,  desired  .  .  you,**  whom  does  he  not  ciesire  to  have  ?  "you," 
the  boldest,  bravest,  of  my  friends,  prayed,*  the  prayer  of  Jesus  more  mighty 
than  Satan's  desire,  fail  not,  utterly,  though  it  might  falter,  converted, 
turned  back  from  the  sin  of  denying,  etc.  strengthen,-''  establish  by  word  and 
deed. 

The  antagonist  forces  of  the  modern  universe. — I.  In  the  moral  universe  there 
exists  a  spiritual  antagonist  of  the  good:  1.  Distinguished  as  possessing  a  kind  of  roy- 
alty ;  2.  As  being  fiercely  voracious ;  3.  As  being  most  insidious  and  cunning.  II. 
Satanic  power  is  limited  by  Omnipotent  goodness.  III.  There  is  in  the  moral  uni- 
verse a  counteracting  power  to  this  Satanic  agency.  "I  have  prayed  for  thee: "  1. 
Christ's  intercession  is  a  source  of  strength  to  the  believer;  2.  A  pledge  of  enduring 
love;  3.  Implies  the  unimpaired  power  of  God.  IV.  There  are  degrees  of  strength 
in  moral  character.  "I  have  prayed  for  thee."  Peter  is  here  singled  out  as  the  type 
of  a  class:  1.  Christ  is  thoroughly  conversant  with  our  moral  capabilities:  2.  We 
may  pray  for  individuals ;  3.  Christ  is  the  medium  of  all  spiritual  strength.  Learn — 
(1)  To  expect  temptations;  (2)  To  flee  to  Christ  immediately;  (3)  Embrace  every 
opportunity  for  increasing  your  moral  strength ;  (4)  Because  you  are  in  the  same 
class  with  Peter,  be  not  discouraged.     Parker. 

Courting  temptation. — We  read  a  story  of  a  virtuous  lady  that  desired  of  St. 
Athanasius  to  procure  for  her  out  of  the  number  of  the  widows  fed  from  the  ecclesi- 
astical corban,  an  old  woman,  morose,  peevish,  and  impatient,  that  she  might,  by 
the  society  of  so  ungentle  a  person,  have  often  occasion  to  exercise  her  patience,  her 
forgiveness,  and  charity.  I  know  not  how  well  the  counsel  succeeded  with  her;  I 
am  sure  it  was  not  very  safe;  and  to  invite  the  trouble,  to  triumph  over  it,  is  to  wage 
a  war  of  uncertain  issue,  for  no  end  but  to  get  the  pleasures  of  the  victory,  which 
oftentimes  do  not  pay  for  the  trouble,  never  for  the  danger.     Jer.  Taylor. 


?3.  34.    ready,   spirit,   willing;  flesh,   weak.     Peter,   impulsive,   emotional. 
tnee,  plainly,  emphatically.     Peter,  "The  only  occasion  on  which  Jesus  is  re- 
corded to  have  used  to  him  the  name  He  gave.     It  is  used  to  remind  him  of  his  strength 


A.D.  30. 


the  faithful 
shall  be  re- 
warded 

a  He.  It.  15. 

b.  Ma.  XXV.  34; 
Lu.  xii.  32  ;  1  Co. 
ix.  26;  1  Pe. 
V.  4. 

c  Ma.  xxvi.  29. 

" Poverty  is  a 
civil  pestilence, 
which  frights 
away  both 
friends  and 
k  i  n  d  r  e  d."  P. 
Quarles. 

"  If  you  will  em- 
brace Christ  in 
His  robes,  you 
must  not  think 
scorn  of  Him  in 
His  rags."  J. 
Bradford. 


Slxnou  Peter 
is  cautioned 

Ma.  xxvl.  33—35; 
Mk.  xiv.  27—31; 
Jo.  xili.  36—38. 

d  1  Pe.  V.  8. 

e  Jo.  xvii.  9.  15; 
He.  vil.  25;  1  Jo. 
ii.   1. 

/  Ps.  11.  13;  Jo. 
xxi.  15—17. 

"The  force  of  the 
c  o  m  p  a  risen  is 
that  He  may  toss 
and  shake  you 
up  and  down,  i.e., 
alarm  and  ha- 
rass s  you,  by 
threats  and  af- 
flictions, until 
you  lose  your 
pres  ence  of 
mind,  and  your 
hold  of  the  prom- 
ises, and  so  fall 
from  the  faith, 
as  the  chaft  and 
dust  fall  from  the 
sieve  and  are 
blown       away." 


"  The  blast  of 
temptatio  n 
struck  down  the 
leaves;  but  the 
root  stood  fast." 
Theophylact. 


Peter's  de- 
nial foretold 


418 


Chap.   xxll.  35—40. 


deny,  notwithstanding  thy  promise,     knowest,  lit.. 


a  Ma.  sxvl.  72,74; 
Mk.  xiv.  68,  71. 

"God  knows  our 
hearts  better 
than  we  do  our- 
selves ;  and  there- 
fore we  ought  to 
believe  what  God 
has  revealed  and 
declared,  though 
it  be  never  so 
contrary  to  our 
i  m aginations. 
One  does  not  be- 
gin to  fall  when 
the  fall  becomes 
sensible."  Bishop 
Wilson. 

••  The  heart  Is 
never  more  de- 
ceitful than  in 
the  report  which 
It  gives  of  our 
progress  in 
Christian  vir- 
tues." JUartyn. 


final  instruc- 
tions 

i  Lu.  ix.  3. 

c  l8. 1111.  12. 

"  O  Lord,  why 
dost  Thou  com- 
mand me  to  buy 
a  sword,  and  yet 
forbid  my  using 
it?  Why  dost 
Thou  require  me 
to  possess  what 
1  must  not  pro- 
duce, except  it 
be  for  this,  that 
I  may  have  in 
readiness  where- 
with, not  to 
avenge,  but  to 
defend  myself,  if 
need  be,  so  as  to 
appear  having 
rather  the  power 
than  the  will." 
Ambrose. 


Gethseniane 

"  Perhaps  Geth- 
semane  belonged 
to  one  who  rev- 
erenced the  Lord, 
and  invited  Him 
to  make  free  use 
of  it  during  His 
stay."  Peloubet. 

d  Ma.  xxvl.  36; 
Mk.  xlv.  32;  Jo. 
xvili.  1. 

"The  Mount  of 
Olives,  In  the 
days  of  the  Kings 
of  Judah,  was 
defiled  with  idol- 
atry, and  there- 
fore called  the 
Mount  o  f  Cor- 
ruption. Christ 
goes  up  to  that 


as  well  as  his  weakness." 
fulfilled." 

Peter's  iirofession  of  fidelity,  and  Chrisfs  prophecy  of  his  fall. — "This  incident 
shows — I.  That  the  most  unlikely  men  may  fail  in  the  great  crises  of  life.  II.  That 
the  Saviour's  resources  were  equal  to  the  most  terrible  strain  of  sorrow.  III.  That 
all  vows  made  in  unaided  human  strength  are  unreliable.  IV.  That  even  now, 
when  danger  is  threatened,  men  are  in  danger  of  repeating  the  first  apostasy  of  the 
disciples."    Parker. 

The  watchful  care  of  Providence. — "Mr.  Mason  was  an  acting  magistrate  for 
the  county  of  Surrey ;  an  excellent  man,  and  the  author  of  many  evangelical  works. 
In  reference  to  the  preceding  passage,  he  says,  '  These  were  precious  words  to  me. 
With  tears  of  thankfulness  I  record  the  goodness  of  my  Lord  to  the  chief  of  sinners. 
Upwards  of  twenty  years  ago,  when  it  pleased  God  to  call  me  by  His  grace,  and 
make  me  happy  in  His  love,  my  name  was  cast  out  as  evil;  friends  became  foes; 
their  hands  were  against  me ;  they  withdrew  their  favors  from  me,  and  derided  me. 
Under  narrow  circumstances,  tender  feelings  for  a  large  family,  carnal  reasonings  of 
my  corrupt  nature,  and  strong  temptations  from  the  enemy,  I  was  sore  distressed. 
But  the  Lord  was  gracious :  and  often  did  He  bring  this  text  to  my  mind,  Lackest 
thou  anything  ?  I  was  constrained  with  gratitude  to  reply.  Nothing,  Lord.  Christ 
is  a  most  precious  Master  to  serve  !  I  have  proved  it.'  Thus  too  shall  all  His  ser- 
vants have  to  saj'.  Let  us,  then,  under  the  darkest  dispensation  of  His  providence, 
trust  in  Him,  and  not  be  afraid."     WJiitecross. 

35 — 38.  said  .  .  thetn,  borrowing  a  lesson  fr.  the  past  to  give  them 
confidence  for  the  future,  when.''  nothing,  "The  favor  in  which  Jesus  and 
his  work  were  held  in  Galilee,  secured  to  them  a  welcome  reception  and  hospitable, 
or,  at  least  sufficient,  entertainment."  Bliss,  sword,  proverbial  expr.  sig.  they 
would  be  reduced  to  a  condition  in  wh.  men  of  the  world  would  resort  to  such  means 
of  defence.  Wordsworth,  written,"  and  "  accomplished  "  in  a  few  hours,  it  . 
.  enough,  they  had  taken  His  word  ab.  the  sword  literally.  He  sadly  declines 
to  enter  into  the  matter  any  further,  and  leaves  them  to  meditate  on  His  words. 
Farrar. 

Peace  once  enjoyed  no  pledge  of  future  safety. — I.  The  Lord's  disciple  must 
never  reckon  on  superfluity.  II.  The  Christian  must  prepare  in  extraordinary  man- 
ners for  extraordinary  dangers. 

Invisible  armor.- — On  board  a  British  ship,  there  was  but  one  Bible  among  seven 
hundred  men ;  that  was  owned  by  a  pious  sailor,  who  did  not  forget  to  let  his  light 
shine  before  men.  He  read  it  over  to  others;  and  at  length,  by  this  means,  a  little 
praying  circle  was  formed,  numbering  thirteen  in  all.  Just  before  an  engagement, 
they  all  met,  and  commended  themselves  to  God  in  praj^er,  expecting  never  again  to 
meet  in  this  world.  Their  ship  was  in  the  thickest  of  the  storm;  and  all  around, 
their  comrades  fell,  never  to  rise  again.  At  one  gun,  where  two  of  the  number 
were  stationed,  three  other  soldiers  were  killed  by  one  ball ;  but  there  they  stood 
firm  to  their  posts,  clad  in  an  armor  invisible  to  mortal  eyes,  but  more  impregnable 
than  steel.  When  the  battle  was  over,  those  who  were  left  had  agreed  to  meet,  if 
possible.  What  was  their  joy  to  find  the  whole  thirteen  assembled,  not  one  of 
them  even  wounded  !  What  a  thanksgiving  meeting  that  must  have  been  !  Their 
upright  behavior  was  such  throughout  the  voyage  that  they  won  the  highest  re- 
spect and  commendation  of  their  superior  oflEicers.     Foster's  Cyc. 

39,  40.  and  .  .  out.'^after  they  had  sung  a  hymn  (itfa.,  itf^fc.)  wont,  His 
usual  resort.  Judas  knew  tne  place,  place,  of  prayer,  enter  not,  easier  to 
keep  out  than  get  out. 

Tlie  Mount  of  Olives  and  Gethsemane  symbols  of  the  Christian  life. — I.  The 
Mount  is  a  figure  of  the  Church,  in  which  the  spiritual  life  grows.  II.  Gethsemane 
(the  oil-press)  is  a  figure  of  sufl'ering,  through  which  the  spiritual  life  is  purged  or 
set  free.    Lange. 

Security  in  temptation. — I  see  the  unclean  spirit  rising  like  a  winged  dragon, 
circling  in  the  air,  and  seeking  for  a  resting-place.  Casting  his  fiery  glances  towards 
a  certain  neighborhood,  he  spies  a  young  man  in  the  bloom  of  life  and  rejoicing  in 
his  strength,  seated  on  the  front  of  his  cart  going  for  lime.  "There  he  is  ! "  said 
the  old  dragon:  "his  veins  are  full  of  blood,  and  hislaones  of  marrow;  I  will  throw 
into  his  bosom  sparks  from  hell;  I  will  set  all  his  passions  on  fire;  I  will  lead  him 
from  bad  to  worse,  until  he  shall  perpetrate  every  sin;  I  will  make  him  a  murderer. 


Chap.  xxil.  41,   42. 


.419 


and  his  soul  shall  sink,  never  again  to  rise,  in  the  lake  of  fire."  By  this  time  I  see 
it  descend  with  a  fell  swoop  towards  the  earth ;  but  nearing  the  youth  the  dragon 
heard  him  sing — 

"  Guide  me,  O  thou  great  Jehovah! 
Pilgrim  through  this  barren  land : 
I  am  weak,  but  Thou  art  mighty ; 
Hold  me  with  Thy  powerful  hand. 
Strong  Deliverer, 
Be  Thou  still  my  Strength  and  Shield !" 

"A  dry,  dry  place,  this,"  says  the  dragon;  and  away  he  goes.  But  I  see  him  again 
hovering  about  in  the  air,  and  casting  about  for  a  suitable  resting-place.  Beneath 
his  eye  there  is  a  flowery  meadow,  watered  by  a  crystal  stream,  and  he  descries 
among  the  kine  a  maiden  about  eighteen  years  of  age,  picking  up  here  and  there  a 
beautiful  flower.  "There  she  is!"  says  Apollyon,  intent  upon  her  soul:  "Iwill 
poison  her  thoughts ;  she  shall  stray  from  the  paths  of  virtue ;  she  shall  think  evil 
thoughts  and  become  impure ;  she  shall  become  a  lost  creature  in  the  great  city,  and 
at  last  I  will  cast  her  down  from  the  precipice  into  everlasting  burnings."  Again  he 
took  his  downward  flight;  but  he  no  sooner  came  near  the  maiden  than  he  heard  her 
sing  the  following  words,  with  a  voice  that  might  have  melted  the  rocks — 

"  other  refuge  have  I  none; 

Hangs  my  helpless  soul  on  Thee : 
Leave,  ah  !  leave  me  not  alone : 
Still  support  and  comfort  me." 

"This  place  is  too  dry  for  me,"  says  the  dragon,  and  off" he  flies.  Now  he  ascends 
from  the  meadow,  like  some  great  balloon,  but  very  much  enraged,  and  breathing 
lorth  "smoke  and  fire,"  and  threatening  ruin  and  damnation  to  all  created  things. 
"I  will  have  a  place  to  dwell  in,"  he  says,  "in  spite  of  decree,  covenant,  or  grace." 
As  he  was  thus  speaking,  he  beheld  a  woman,  "stricken  in  years,"  busy  with  her 
spinning-wheel  at  her  cottage  door.  "Ah,  I  see!"  says  the  dragon;  -'she  is  ripe 
for  destruction ;  she  shall  know  the  bitterness  of  the  wail  which  ascends  from  the 
burning  marl  of  hell ! "  He  forthwith  alights  on  the  roof  of  her  cot;  when  he  hears 
the  old  woman  repeat  with  trembling  voice,  but  with  heavenly  feeling,  the  words, 
"  For  the  mountains  shall  depart,  and  the  hills  be  removed;  but  My  kindness  shall 
not  depart  fi'om  thee."  "  This  place  is  too  dry  for  me,"  says  the  dragon,  and  away 
he  goes  again.  .  .  .  "  In  yonder  cottage  lies  old  William,  slowly  wasting  away.  He 
has  borne  the  heat  and  the  burden,  and  altogether  has  had  a  hard  life  of  it.  He  has 
very  little  reason  to  be  thankful  for  the  mercies  he  has  received,  and  has  not  found 
serving  God  a  profitable  business:  I  know  I  can  get  him  to  'curse  God  and  die.'  " 
Thus  musing,  away  he  flew  to  the  sick  man's  bed-side ;  but,  as  he  listened,  he  heard 
the  words,  "  Though  I  walk  through  the  valley  of  the  shadow  of  death,  I  will  fear  no 
evil,  for  Thou  art  with  me:  Thy  rod  and  Thy  staff",  they  comfort  me."  Mortified  and 
enraged,  the  dragon  took  his  flight,  saying,  "I  will  return  to  the  place  from  whence 
I  came."     CJiristmas  Evans. 

41,  42.  stone's  cast,  we  too  say  "  ab.  a  stone's  throw,"  for  a  short  distance, 
prayed,  "was  engaged  in  prayer,  or,  kept  praying."  Am.  Com.  if  .  .  will- 
ing, not  without  Thy  will.  The  prayer  can  never  fail  of  fulfilment,  and  that  the 
best  possible  fulfilment,  "even  Thy  will,  0  my  Father." 

TJiy  will  be  done. — I.  Christ  Himself,  as  our  surety,  had  a  bitter  cup  to  drink. 
From:  1.  Men;  2.  God.  H.  Christ,  as  a  man,  was  adverse  to  sufl"erings:  1.  In  Him 
were  two  natures.  Is.  vii.  14:  (1)  Divine,  1  Jo.  v.  20;  (2)  Human,  1  Tim.  ii.  5;  2. 
These  were  united  in  one  person.  HI.  Christ  addresses  Himself  to  God  as  His  Fa- 
ther.    IV.  We  must  submit  our  will  to  God's.     Beveridge. 

Hairpy  in  resignation. — A  brother  and  sister  were  once  playing  in  the  field,  when 
he  lost  a  ring  which  was  the  Christmas  gift  of  a  friend,  his  choicest  earthly  treasure. 
After  searching  for  it  in  vain,  he  went  with  many  tears  to  a  retired  spot,  kneeled  and 
prayed.  And  did  God  answer  his  prayer,  so  that  he  found  the  ring  ?  No.  But  said 
the  little  boy,  "■Remade  me  happy  to  lose  it."  Christian  mother,  have3'0u  lost  your 
only  earthly  treasure,  and  have  you  gone  to  the  throne  of  grace  in  prayer,  and  found 
that  though  you  could  not  find  again  your  much-loved  child,  God  has  made  you  happy 
to  lose  it.  Have  you,  bereaved  wife  ?  Husband  ?  Sister  ?  Brother  ?  Friend  ?  Oh, 
when  we  can  feel  happy  to  lose  any  blessing  which  our  Heavenly  Father  has  given 
us,  and  then  taken  away,  we  are  beautifully  resigned  to  His  will.     J.  Bate. 


mount  to  purge 
it  by  His  tears 
and  prayers.  O 
my  soul!  what 
hath  thy  heart 
been  but  the  .seat 
of  corruption? 
Yet  how  back- 
ward hast  thou 
ijeen  to  purge  it 
o  f  1 1  s  unclean- 
ness!  "  Z>r.  Hor- 
neck. 

"  The  time  for 
reasoning  Is  be- 
fore we  have 
approached  near 
enough  to  the 
forbidden  fruit 
to  look  at  It  and 
admire."  Mar- 
garet Percival. 

"An  hour  of  soli- 
tude, passed  in 
sincere  and  ear- 
nest prayer,  or 
the  conflict  with, 
and  the  conquest 
over,  a  single 
passion  or  subtle 
bosom  sin,  will 
teach  us  more  of 
thought,  will 
more  effectually 
awaken  the  fa- 
culty and  form 
the  habit  of  re- 
flection, than  a 
year's  study  In 
the  schools  with- 
out them."  S.  T. 
Coleridge. 

"  We  cannot  ar- 
rive at  any  por- 
tion of  heavenly 
bliss  without  In. 
some  measure 
imitating  Christ. 
And  they  arrive 
at  the  largest 
measure  of  hea- 
venly bliss  who 
imitate  the  most 
difficult  parts  of 
Christ's  charac- 
ter, and,  bowed 
down  and  crush- 
ed underHis  feet, 
cry,  in  fulness  of 
faith,  '  Father, 
Thy  will  be 
done.' "  S.  T. 
Coleridge. 

"  It  Is  to  my 
mind  a  most  gra- 
cious instance  of 
our  Lord's  ex- 
ceeding love  to 
us,  that  He  Him- 
self drank  the 
cup  of  human 
suffering  to  the 
very  bottom;  that 
no  servant  of 
Christ  can  fear 
his  death  so  pain- 
fully, or  feel  him- 
self so  forsaken 
and  miserable, 
whilst     actually 


420 


LUKE. 


Chap.  xzll.  43 — 49. 


undergoing  it, 
as  his  Master 
did  belore  him." 
Dr.  Arnold. 


the  agony 

Ma.  xxvl.  30, 36— 
46;  Mk.  xlv.  26, 
32—42;  Jo.  xvlli. 
1, 

a  Ma.  iv.  11 ;  Mk. 
1.13. 

"  There  are  two 
ways  of  answer- 
ing a  prayer  for 
the  removal  of  a 
burden.  In  one 
the  burden  is 
taken  away,  and 
we  remain  the 
same ;  in  t  li  e 
other  we  are 
made  so  strong 
that  the  burden 
is  no  longer  a 
burden  to  us :  as 
what  would 
crush  a  child  is 
but  sport  to  a 
man."  Feloubet. 

b  T  h  e  Fathers 
understand  this 
literally,  as  a 
"sudor  sangui- 
neus." 


41; 


c  Ma.  xxvl.  40. 

d  Ma.    xxvl. 
Mk.  xiv.  37. 


"  Satan  always 
rocks  the  cradle 
when  we  sleep 
at  our  devotions. 
If  we  would  pre- 
vail with  God, 
we  must  wrestle; 
and  if  we  would 
wrestle  happily 
with  God,  we 
must  wrestle 
first  with  our 
own  dulness." 
Bp.  Hall. 

"O!  happy  ser- 
vant, whom  God 
takes  such  earn- 
est care  to 
amend,  at  whom 
He  expresses  so 
high  displeas- 
ure I"  Tertullian. 


Jesus 
arrested 

Ma.  xxvl,  47— 
56;  Mk.  xiv.  43 
— 52;  Jo  xviil. 
2—12. 

"The  devil  does 
not  permit  those 
who  do  not 
watch  to  see 
their  sin  till  they 
have  perpetrated 
the  evil."  Chry- 
sostom. 


43,  44.    and    .    .    angel,  as  in  case  of  temptation."    strengthening, 

with  encouraging  words,  and  prob.  a  special  message,  agony,  wrestling  with 
death  and  Satan.  It  was  not  of  com-se  a  mere  shrinking  from  death  and  pain,  which 
even  the  meanest  natures  can  overcome,  but  the  mysterious  burden  of  the  world's 
guilt  (2  Cor.  V.  21) — the  shrinking  of  a  sinless  being  from  the  depths  of  Satanic  hate 
and  horror  through  which  He  was  to  pass.  As  Luther  says, "  our  hard  impure  flesh  " 
can  hardly  compi-ehend  the  sensitiveness  of  a  fresh  unstained  soul  coming  in  contact 
with  horrible  antagonism.  Cam.  B.  sweat,*  yet  a  cold  night,  and  kneeling  on 
the  cold  ground,  ground,  not  on  His  raiment  only.  Luke  alone,  a  physician, 
records  this  bloody  sweat. 

Christ's  suffering  in  the  garden.— 1.  The  tremendous  sufferings  of  our  Lord:  1. 
The  terms  in  which  they  are  expressed;  2.  The  effects  wh.  they  produced.  H.  The 
lethargic  indolence  of  His  disciples.  Observe— 1.  How  terrible  shall  we  find  it,  if 
ever  we  be  called  to  bear  the  penalty  of  sin;  2.  What  folly  is  it  to  indulge  sloth  and 
stupor  in  our  hearts ;  3.  How  different  is  the  cup  which  God  has  put  into  our  hands. 
Simeon. 

A  Ballad  of  Trees  and  the  Master. 


Into  the  woods  my  Master  went. 

Clean  forspent,  forspent; 

Into  the  woods  my  Master  came, 

Forspent  with  love  and  shame. 

But  the  olives  they  were  not  blind  to  Him, 

The  little  gray  leaves  were  kind  to  Him ; 

The  thorn  tree  had  a  mind  to  Him, 

When  into  the  woods  He  came. 


Out  of  the  woods  my  Master  went. 

And  He  was  well  content : 

Out  of  the  woods  my  Master  came. 

Content  with  death  and  shame. 

When  Death  and  Shame  would  woo  Him  last. 

From  under  the  trees  they  drew  Him  last ; 

'Twas  on  a  tree  they  slew  Him — last. 

When  out  of  the  woods  He  came. 

Sydney  Lanier. 


45,  46.  sleeping"  .  .  sorrow,  med.  reason  nat.  given  by  Lu.  Extreme 
grief  oft.  followed  by  heaviness.  Condemned  persons  have,  sometimes,  to  be 
aroused  fr.  sound  sleep  by  the  executioner,     rise     .     .    pray,''  notes  Mk.  xiv.  38. 

Cliristian  watchfulness.— I.  There  is  a  strange  infatuating  propensity  in  man  to 
sleep  when  his  circumstances  imperiously  call  him  to  the  greatest  vigilance:  1.  This 
is  human  nature;  2.  But  we  must  not  defend  it.  H.  A  few  motives  to  correct  this 
fatal  propensity:  1.  Because  it  is  but  for  an  hour  we  have  to  watch;  2.  The  consid- 
eration of  our  weakness.     HL  The  gracious  help  promised.     Cecil. 

Succored  by  an  angel. — "In  the  Ecclesiastical  History  of  Socrates  there  is  men- 
tion made  of  one  Theodorus,  a  martyr  put  to  extreme  torments  by  Julian  the  Apos- 
tate, and  dismissed  again  by  him  when  he  saw  him  unconquerable.  Rufinus,  in  his 
History,  says  that  he  met  with  this  martyr  a  long  time  after  his  trial,  and  asked  him 
whether  the  pains  he  felt  were  not  insufferable.  He  answered  that  at  first  it  was 
somewhat  grievous,  but  after  a  while  there  seemed  to  stand  by  him  a  young  man  in 
white,  who,  with  a  soft  and  comfortable  handkerchief,  wiped  off  the  sweat  from  his 
body  (which,  through  extreme  anguish,  was  little  less  than  blood),  and  bade  him  be 
of  good  cheer,  insomuch  that  it  was  rather  a  punishment  than  a  pleasure  to  him  to 
belaken  off  the  rack.  When  the  tormentors  had  done,  the  angel  was  gone."  Bax- 
endale. 

47 4g.    Judas,  all  four  Evang.  record  his  presence,     one  of  the  twelve, 

"it  seems  as  if  in  narrating  the  scene,  the  Evangelists  unconsciously  add  the  cir- 
cumstance which  to  their  minds  ])randed  the  deed'  with  the  most  horror."  Farrai: 
before  them,  to  guide  them,  and  eager  to  earn  the  promised  reward,  near, 
with  his  heart  how  ifar  away  !  betrayest  .  .  kiss,  "Overacting  his  part,  he 
not  only  kissed  His  Lord  {ephilesen),  but  kissed  Illm  fervently  {katephilesen)." 
Farrar.  saw,  fr.  the  looks  of  the  armed  crowd,  follow,  i-  e.,  the  capture  of  their 
Lord.  I^ord  .  .  sword,  future  years  would  teach  them  that  Christ's  cause  is 
served  by  dying,  not  by  killing.     Farrar. 

The  betrayal.— \.  The  instrument  of  the  betrayal.  Judas,  one  of  the  Twelve:  L 
A  man  of  little  influence;  2.  A  professed  disciple.  II.  The  sign  of  the  betrayal. 
"A  kiss."  IH.  The  question  of  the  betraj'al.  "Judas,  betrayest  thou  the  Son  of 
Man  with  a  kiss  ? "  "What  did  these  words  say  to  Judas  ?  Doubtless,  they  spake  to 
his  heart  of  his  ingratitude,  perfidy,  cowardice,  and  folly.     Stems  and  Twigs. 

The  repentance  of  Judas. — He  did  repent;  but  it  was  the  repentance  that 
worketh  death.  The  man  who  repents  of  conseciuences  does  not  repent.  The  ruf- 
fian repents  of  the  gallows  but  not  of  the  murder,  and  that  is  no  repentance  at  all. 
There  is  a  pointsman  on  a  railway  who  neglects  his  duty;  there  is  a  collision  on  the 


Chap.  xxii.  50—57. 


421 


line,  and  itcdiile  are  killed;  well,  it  is  manslaughter  to  this  man  through  his  careless- 
ness. But  that  pointsman,  perhaps,  many  times  before  had  neglected  his  duty,  but 
no  accident  came  to  it,  and  then  he  walked  home  and  said,  "Well,  I  have  done  no 
wrong."  Now  the  wrong,  mark  you,  is  never  to  be  measured  by  the  accident,  but 
by  the  thing  itself,  and  if  you  have  committed  an  oflence  and  you  have  escaped  un- 
detected it  is  just  as  vile  in  God's  eye.  Never  measure  sin  by  consequences,  but 
repent  of  them  as  they  are  in  themselves.     Sjourgeon. 

50,  51.  one  .  .  them,  Simon  Peter  (Jo.),  now  so  bold,  anon  so  timid ! 
servant  .  .  priest,  Malchus  {Jo.),  suffer  .  .  far,  spoken  either  to  the 
disc,  and  ="  Resist  no  further;"  or  to  the  multitude  ="  Bear  with  this  onset  of 
my  friends,  there  shall  be  no  more  resistance;  "  or  to  Malchus,  and  =  "  Permit  me 
this  act  of  healing,  you  shall  suffer  no  more;  "  or  to  the  soldiers,  and  =  "Allow  me 
liberty  thus  far — free  my  arms  a  moment  that  I  may  heal  this  wounded  man." 

Tlie  ear  of  Malchus  healed. — I.  The  Saviour,  surrounded  by  His  foes:  1.  "When 
it  was  that  they  appeared;  2.  The  number  of  which  they  were  composed;  3.  By 
whom  they  were  led.  II.  The  Saviour  defended  by  His  friends:  1.  The  permission 
solicited;  2.  The  act  performed;  3.  The  precept  enjoined;  4.  The  cure  effected. 
Anon. 

Divine  'pity- — God's  pity  is  not  simply  pity — it  is  a  father's  jnty.  If  a  man  be 
found  weltering  by  the  road,  wounded,  and  a  stranger  comes  who  never  before  had 
even  seen  him,  he  will  2nty  him.  No  matter,  if  born  under  a  different  heaven,  or 
speaking  a  different  tongue,  or  worshipping  at  a  different  altar,  he  pities  him ;  for 
the  heart  of  man  speaks  one  language  the  world  over,  and  suffering  wakes  compas- 
sion. But  if,  instead  of  being  a  stranger,  it  were  a  near  neighbor,  how  much  more 
tender  the  pity  as  he  ran  to  his  help  !  But  if,  instead  of  one  who  stood  only  in  the 
offices  of  general  and  neighborhood  kindness,  it  were  a  strong  personal  friend — yea, 
a  brother — how,  and  much  more  intense,  would  be  the  throbbing  emotion  of  tender- 
ness and  pity!  But  all  these  fade  away  before  the  wild  outcry  of  the  man's  own 
father,  who  would  give  his  life  for  his  son,  and  who  gives  pity  now,  not  by  measure, 
but  with  such  a  volume  that  it  is  as  if  a  soul  were  gushing  out  in  all  its  life  !  But 
the  noblest  heart  on  earth  is  but  a  trickling  stream  from  a  faint  and  shallow  foun- 
tain compared  with  the  ineffable  soul  and  heart  of  God,  the  Everlasting  Father.  The 
pity  of  God  is  like  a  father's  in  all  that  is  tender,  strong,  and  full,  but  not  in  scope 
and  power.  For  every  one  of  God's  feelings  moves  in  the  sphere  of  the  infinite. 
Beecher. 

53,  53.  tlien,  having  rebuked  Peter  {Ma.,  Jo.),  said,  etc."  "This  was 
indeed  to  be  reckoned  with  the  transgressors,  and  seems  to  have  most  keenly  stung 
the  pure  and  holy  soul  which  no  man  had  ever  yet  convinced  of  sin."  Bliss. 
hour,''  the  dark  hour,  suited  the  dark  deed,  darkness,''  and,  to  fulfil  His  Father's 
will,  "  the  Light  of  the  World  "  must  suffer  a  temporary  eclipse.  It  was  prob.  at 
this  juncture  that  the  young  man  (Mk.  xiv.  51,  52)  made  his  escape. 

Tlie  hour  of  darkness. — I.  How  menacingly  it  set  in.  II.  How  brief  was  its 
duration.  HI.  How  glorious  the  light  by  which  it  was  followed.  The  power  of 
darkness. — I.  Permitted  by;    II.  Used  by;  HI.  Conquered  by — God.   Lange. 

Tlie  Bible  meaning  of  darkness. — Darkness  is  taken  properly,  or  metaphorical- 
ly: I.  Properly,  darkness  is  nothing  else  but  a  privation  of  light;  it  is  no  positive 
creation ;  it  hath  no  cause  in  nature,  but  is  the  consequence  of  the  sun's  absence. 
II.  Metaphorically,  it  signifies  divers  things:  (1)  The  state  of  nature  or  unregener- 
acy,  or  deep  alienation  from  the  life  of  God  (Eph.  v.  8,  11);  (2)  Several  sins  wherein 
wicked  men  live ;  (3)  Desertion ;  (4)  The  grave;  (5)  Hell;  (6)  Afflictions.  1.  Dark- 
ness causeth  a  man  to  lose  his  way,  and  wander  about,  and  exposeth  him  to  many 
dangers.  So  spiritual  darkness  (John  xii.  35 ;  Jer.  xiii.  16).  2.  There  are  degrees 
of  darkness :  darkness  and  thick  darkness,  and  the  blackness  of  darkness.  So  there 
are  degrees  of  sin,  degrees  of  misery  and  degrees  of  torments  in  hell.  3.  Darkness 
is  more  grievous  to  such  as  have  enjoyed  light,  than  to  a  man  born  blind.  So  it  is 
more  grievous  to  a  Christian,  who  has  had  light,  to  be  involved  in  the  darkness  of 
sin,  than  for  one  who  never  found  the  Light  of  Life.  4.  There  is  no  darkness  but 
the  sun  can  dispel ;  so  there  is  no  sin  but  God  can  forgive.     B.  Keach. 

54 — 57.  took  .  .  him,  and  bound  him  {Jo.),  led  him,  in  the  first 
instance  to  Annas'*  {Jo.),  house,  or  palace  {Mk.),  where  the  denials  took  place. 
Peter  .  .  off,  so  say  «Z^the  Evang.  kindled  a  fire,  "  The  spring  nights  at 
Jerusalem,  which  is  2,610  feet  above  the  level  of  the  sea,  are  often  cold."     Cum.  B. 


"  Every  word  in 
the  text  tends  to 
cover  It  with  a 
several  black- 
ness '  Betrayest 
thou  ? '  blackens 
It  with  malice. 
'  Judas, betrayest 
thou  ? '  blackens 
It  with  perfidi- 
oiisness. '  Judas, 
betrayest  thou 
the  Son  of 
Man  ? '  blackens 
it  with  ingrati- 
tude. 'Judas,  be- 
trayest thou  the 
Son  of  Man  with 
a  kiss?' blackens 
it  with  hypo- 
crlsy."  JJr. 
Young. 


Malchus  is 
■wounded  and 
healed 

"  He  now  for  the 
last  time — and 
probably  in  be- 
half of  one  who 
was  most  for- 
ward against 
him — put  forth 
that  healing 
touch  which  had 
so  often  carried 
health  to  the 
sick,  sound'ss  to 
the  lame,  the  lep- 
rous, the  deaf, 
the  blind,  and 
life  to  the  dead." 
Bliss. 

"  In  the  appre- 
hending of  our 
blessed  Saviour, 
all  the  Evange- 
lists record  that 
Peter  cut  ofl 
Malchus'  ear,  but 
only  Luke  re- 
members the 
healing  of  it 
again. 

a  Ma.  xxvl.  55; 
Mk.  xlv.  48. 

b  Job  XX.  5;  Jo. 
xii.  27. 

c  Ma.  xxvl.  18 ; 
Ep.  vl.  12;  Col. 
i.  13;  Is.  Ix. 
2;  2  Cor.  111.  14; 
Re.  xii.  10. 


Jestis  is  led 
to  the  high 
priest 

the  first 
denial 

Ma.  xxvl.  57,  58, 
69—75  ;  Mk.  xlv. 
53,  54,  66  —  72: 
Jo.  xvlil.  15  —  18, 
25—27. 

d  Jo.  xvlll.  13. 


422 


LUKE. 


Chap.  xxii.  58—63. 


a  Ma.  xsvi.  69; 
Mk.  xlv.  66,  67; 
Jo.  xvill.  17. 

"  To  have  kept 
away  altogether, 
or  to  have  boldly 
and  openly  fol- 
lowed close  to 
Jesus,  would 
either  of  them 
have  been  the 
safer  way." 

"Sins  make  all 
equal  whom  they 
find  together ; 
and  when  they 
are  worst  who 
ought  to  be 
beat."   G.Herbert. 


second  atid 
third  denial 

h  Ma.  xxvi.  71  ; 
Mk.  xiv.  69;  Jo. 
xvill.  25. 

c  Ma.  xxvi.  73  ; 
Mk.  xiv.  70;  Jo. 
xviii.  26. 

d  Mk.  xiv.  30,  72. 

His  surname 
"Peter"  was  as 
yet  but  a  fore- 
name, a  prophe- 
cy ;  for  the 
"  rock  "-granite 
was  yet  in  a  state 
of  flux,  pliant, 
somewhat  wav- 
ering, and  too 
easily  impress- 
ed. It  must "  be 
dipped  in  baths 
of  hissing  tears  " 
ere  it  hardens 
into  the  founda- 
tion-rock for  the 
new  temple. 
Burton. 


Peter's  re- 
pentance 

e  Cf.  Ps.  cxxx.  1 
— i.  ;  cxliii.  1 — 4  ; 
Je.  xxxl.  18;  Ez. 
vii.  16;  1  Co.  x. 
12;  2  Co.  vli.  10, 
11. 

"  St.  Luke  alone 
preserves  this 
most  touching 
Incident.  Jesus 
must  have  look- 
ed on  His  erring 
Apostle  either 
from,  the  cham- 
ber in  which  He 
was  being  tried, 
or  else  at  the  mo- 
ment when  the 
ti'ial  was  over, 
and  He  was  be- 
ing led  across 
the  courtyard 
amid  the  coarse 


Peter  .  .  them,  "i.e.,  among  the  servants  of  the  High  Triest — sat  in  the 
middle  {mesos)  of  a  group  composed  of  the  very  men  who  had  just  been  engaged 
more  or  less  directly  in  the  arrest  of  his  Lord."  Cavi.  B.  maid,"  tlie  portress  (Jo.), 
who  had  let  him  in  at  Jo.'s  I'equest.  beheld  .  .  fire,  the  light  of  which 
revealed  liim.     denied,  for  t\\Q  first  time. 

Pe.ter'' s  fall. — 1.  Mark  and  admire  the  honesty  and  impartiality  of  the  sacred  his- 
torians. All  four  state  this  blot  on  Peter's  character;  and  their  combined  account 
presents  it  fully  and  with  many  dreadful  aggravations.  2.  Let  the  example  of 
Christ,  in  this  case,  teach  us  to  pity  and  to  seek  to  restore  the  fallen.  3.  Let  us 
consider  Peter's  denial  of  his  Lord  as  a  warning  to  us  all.  We  may  soon  become 
very  guilty,  and  be  exposed  to  shame  in  an  unguarded  moment;  and  there  is  hardly 
any  sin  we  may  not  be  guilty  of,  if  left  to  ourselves.  4.  Let  us  be  on  our  guard 
against  the  particular  causes  that  led  more  immediately  to  Peter's  fall.  (1)  Self-con- 
fldence.  (2)  Indecision.  (3)  Fear  of  man.  (4)  False  shame.  (5)  Bad  company. 
5.  Let  those  who,  like  Peter,  have  fallen,  imitate  Peter  in  his  repentance.     Bib.  El. 

The  jyrocess  of  backsliding. — Some  time  ago,  two  ministers  were  walking  along 
the  banks  of  a  river,  when  they  came  to  a  tree  which  had  been  blown  down  in  a  re- 
cent gale.  It  was  a  mighty,  noble  tree,  tall  and  substantial,  with  large  outspreading 
roots  and  ample  foliage.  It  must  have  been  the  growth  of  the  greater  part  of  a 
century;  and  anyone  who  had  seen  it  would  have  said  there  was  no  cause  why  it 
should  not  have  stood  a  century  longer.  Approaching  to  examine  it,  they  found  it 
had  been  snapped  ofl"  just  above  the  roots;  and,  on  looking  still  closer,  found  that 
there  was  only  an  outer  shell  of  sound  wood,  and  that  the  heart  was  rotten.  Unno- 
ticed, the  decay  had  been  going  on  for  years.     "  Do  you  know,"  said  Mr. to  his 

companion,  "that  a  tree  never  breaks  ofl"  in  this  way,  unless  there  has  been  previous 
decay?"  "A  very  suggestive  lesson,"  was  the  answer,  "for  you  and  me,  and  for 
your  people  and  mine.  Is  it  not  so  with  the  falls  of  many  of  the  members  of  our 
churches  ?    Men  seldom  fall  all  at  once  into  notorious,  flagrant  sin."    Bowes. 

58 — 60.  after  .  .  while,^  Peter  had  meanwhile  left  the  fire,  and  was  mak- 
ing for  the  door,  another,  see  Gk.,  masculine.  Peter  in  reply  says  "man." 
Hence  this  second  denial  was  to  a  man,  whose  suspicions  had  been  aroused  by  an- 
other maid  (Ma.),  who  had  prob.  heard  the  charge  by  the  first  maid,  space  .  . 
after.  Peter  now  in  the  porch,  another,"  a  kinsman  of  Malchus  (Jo.),  confi- 
dently, positively,  as  having  certain  knowledge  (Jo.).  Galilean,  "This  they 
could  at  once  tell  by  the  misplaced  gutturals  of  the  provincial  dialect  which  '  be- 
wrayed him' (?:.e.,  pointed  him  out)."  Farrar.  man  .  .  sayest,  ^/^rcZ  denial 
■with  oaths  and  curses  {Ma.,  3Ik.).     cock  crew,  for  the  second  time''  (Mk.). 

Peter^s  deriial  and  repentance.— 1.  Peter's  sin.  It  was  preceded:  1.  By  self- 
confident  boasting;  2.  With  warning;  3.  It  was  repeated  and  otherwise  aggravated. 
II.  His  repentance.  It  was:  1.  Produced  by  the  love  of  Christ;  2.  Bitter;  3.  Long- 
continued,  and  its  results  were  abiding.     Longwill. 

Resisting  falsehood.- — When  the  immortal  Sydney  was  told  that  he  might  save 
his  life  by  telling  a  falsehood,  by  denying  his  handwriting,  he  answered,  "When 
God  hath  brought;  me  into  a  dilemma,  in  which  I  must  assert  a  lie,  or  lose  my  life, 
He  gives  me  a  clear  indication  of  my  duty;  which  is  to  prefer  death  to  falsehood." 

61,  6a.  turned,  fr.  facing  His  accusers  to  look  upon  His  friend.  Peter,  who, 
hearing  the  cock,  would  involuntarily  glance  at  Jesus,  and  meet  His  eye.  went 
out,  "into  the  night,  but  to  meet  the  morning  dawn."  and  wept,"  not  only 
edakruse,  "shed  tears,"  but  eklnuse,  "wept  aloud;  "  and,  as  St.  Mark  says  (xiv.  72), 
eklaie,  "he  continued  weeping."     It  was  more  than  a  mere  burst  of  tears. 

Peter,  his  fall  and  repentance. — I.  His  fall.  If  we  inquire  what  led  the  way  tc 
this  catastrophe,  we  shall  find  that  it  was:  1.  A  self-confident  spirit;  2.  A  presumpt- 
uous entering  on  dangerous  circumstances.     II.  His  deep  and  unfeigned  repentance: 

1.  The  occasion  of  this:  (1)  The  crowing  of  a  cock;  (2)  The  eye  of  Christ  turned 
upon  him;  (3)  His  recollection  of  what  he  had  formerly  heard.  2.  The  sincerity  of 
it:  (1)  It  was  a  solitary  repentance;  "he  truly  grieves  who  grieves  alone;"  (2)  It 
was  lasting;  (3)  It  was  evinced  by  its  purifying  tendency;  (4)  It  appeared  evident  by 
its  effect.     Learn — 1.  Though  a  good  man  may  fall  in  sin,  yet  he  will  not  lie  in  it; 

2.  To  watch  against  presumption,  and,  if  fallen,  against  despair;  3.  That  Christ's 
faithfulness  is  his  people's  only  security.     Cecil. 

Petei-'s  penitence. — There  is  a  story  told  in  the  Early  Church  how,  if  the  cock 
crowed  when  Peter  was  preaching  and  the  echoes  came  into  the  Church,  he  could  gc 


Chap.  xxii.  63—71. 


LUKE 


423 


no  further.  The  sermon  was  cut  short;  but  when  he  began  again  there  would  be 
an  unction  and  tenderness  in  it  which  would  satisfy  the  most  broken  sinner  in  the 
congregation.     Wliyte. 

63 — 65  [These  vv.  follow  v.1\,'m  order  of  events],  men  .  .  smote,  etc.<^ 
"No  less  than  five  forms  of  beating  are  referred  to  by  the  Evangelists  in  describing 
this  pathetic  scene — derontes  here  (a  general  term) ;  ehipton,  '  they  kept  smiting ; ' 
paisas  in  the  next  verse,  implying  violence ;  ekolaphisan,  '  slapped  with  the  open 
palm,'  Matt.  xxvi.  67 ;  errapisan,  '  smote  with  sticks '  (id.);  and  rapismasin  eballon, 
Mk.  xiv.  65.  See  the  prophecy  of  Is.  1.  6.  The  priests  of  that  day,  and  their  pam- 
pered followers,  were  too  much  addicted  to  these  brutalities  (Acts  xxi.  32,  xxiii.  2j, 
as  we  learn  also  from  the  Talmud."     Cam.  B. 

Peter's  repentance  turned  upon  his  love  of  the  person  of  Christ.  This  had  been 
long  the  moving  principle  of  his  life.  It  may  seem  as  though  St.  Peter's  love  to  our 
Lord  were  too  human,  too  much  that  of  a  man  toward  his  fellow.  It  did  indeed 
need  chastening,  increased  reverence,  more  of  that  deep,  adoring  awe  which  St.  John 
earlier  learnt;  and  which  St.  Peter  learnt  at  last  in  the  shame  and  humiliations  of 
his  fall.  But  love  to  our  Lord  must  needs  be  human — human  in  its  purest,  highest 
form.  The  Incarnation  of  God  has  made  an  essential  change  in  the  relations  be- 
tween God  and  man,  and  so  in  the  love  that  binds  us.  He  took  our  nature,  and 
abideth  in  that  nature.  He  is  Man  eternal,  as  He  is  God  eternal.  He  loves,  and 
will  evermore  love  us,  in  that  nature,  and  through  its  sensations,  and  He  draws  us 
to  love  Him  through  the  same  nature,  with  the  impulse  of  which  humanity  is  capa- 
ble. He  loved  with  a  human  love,  and  He  is  to  be  loved  in  return  with  a  human 
love.     Canon  Carter. 

66 — 68.  soon  .  .  day,  etc.  While  this  tumultuous  and  informal  exam- 
ination was  taking  place,  the  Sanhedrin  was  hastily  convened,  and  now  assembled, 
in  the  council-hall  in  the  "palace."  "  The  oral  law  decided  that  the  Sanhedrin  could 
only  meet  by  daylight."  Farrar.  art  .  .  Christ,  this  question  by  the  h. -priest, 
aft.  false  witnesses  had  been  sought.*  nor  .  .  go,  bee.  you  are  bent  on  my 
destruction. 

The  morning  of  Christ's  dying-day  illumined  by  the  glory  of  Mis  Majesty. — I. 
He  is  silent  when  He  might  have  spoken.  II.  He  speaks  when  He  might  have  been 
silent.     HI.  He  forbears  when  He  might  have  rebuked. 

The  mockery  of  justice  in  the  trial  of  Jesus. — Dupin,  in  his  tract  on  the  trial  of 
Jesus,  has  shown  that,  throughout  the  whole  course  of  that  trial,  the  rules  of  the 
Jewish  law  of  procedure  were  grossly  violated,  and  that  the  accused  was  deprived  of 
rights  belonging  to  the  meanest  citizen.  He  was  arraigned  in  the  night,  bound  as 
a  malefactor,  beaten  before  His  arraignment,  and  struck  in  open  court  during  the 
trial;  He  was  tried  on  a  feast-day  and  before  sunrise;  He  was  compelled  to  crimin- 
ate Himself,  and  this  under  an  oath  or  solemn  adjuration;  and  He  was  sentenced  on 
the  same  day  as  the  conviction.     Greenleaf. 

69 — 71.  hereafter,  etc."  "The  meaning  is,  although  you  will  not  admit  my 
title  as  Messiah,  your  action  is  bringing  it  to  pass  that  I  shall  be  recognized,  from 
this  day,  if  not  on  earth,  yet  in  my  seat  of  heavenly  majesty,  as  a  sharer  of  God's 
power."  Bliss.  Notes,  Mk.  xiv.  62.  ye  say,  it  is  as  ye  say.**  He  prob.  saw  that 
their  consciences  condemned  them,  need  .  .  witness,  they  would  both  be 
judges  and  witnesses  in  their  own  case. 

The  victory  of  Christ. — It  was  a  spectacle  worth  the  admiration  of  the  universe, 
to  see  the  despised  Galilean  turn  all  the  artillery  of  hell  back  upon  itself:  to  see  one 
in  the  likeness  of  the  Son  of  man  wresting  the  keys  of  hell  and  death  out  of  the 
hands  of  the  devil:  to  see  Him  entangling  the  rulers  of  darkness  in  their  own  nets, 
and  making  them  ruin  their  designs  with  their  own  stratagems.  They  made 
one  disciple  betray  Him,  and  another  deny  Him ;  they  made  the  Jews  accuse  Him, 
and  the  Romans  crucify  him :  but  the  Wonderful  Counsellor  was  more  than  a  match 
for  the  old  serpent;  and  the  Lion  of  the  tribe  of  Judah  too  hard  for  the  roaring  lion. 
The  devices  of  these  powers  of  darkness  were  in  the  event  made  means  of  spoiling 
and  triumphing  over  themselves.  The  greatest  cruelty  of  devils  and  their  instru- 
ments was  made  subservient  to  the  designs  of  the  infinite  mercy  of  God ;  and  that 
hideous  sin  of  the  sons  of  men  overruled  in  a  perfectly  holy  manner,  for  making  an 
end  of  sin,  and  bringing  in  everlasting  righteousness.  The  opposition  made  to  this 
deliverance  did  but  advance  its  glory ;  particularly  the  opposition  it  met  with  from 
those  for  whose  good  it  was  intended — that  is,  sinners  themselves :  this  served  to  en- 
hance the  glory  of  mysterious  long-sufl'ering  and  mercy.     J.  Maclaurin. 


insults  of  the 
servants."  Cam. 
B. 

Jesus  is 
blindfolded 
and  mocked 

a  Ma.  xxvi.  67,  68 ; 
Mk.  xiv.  65. 

As  this  globe  is 
but  a  dot  com- 
pared with  the 
heavenly  worlds, 
so  the  sorrows  of 
earth  are  insig- 
nificant com- 
pared to  the  Joys 
of  heaven. 


Jesus  led 
before  the 
council 

&  Ma.  xxvi.  63. 

"The  Jewish  au- 
thorities had  lost 
the  power  of  in- 
flicting death; 
they  could  only 
pass  sentence  of 
ex  CO  mmunica- 
tion,  and  hand 
over  to  the  secu- 
lar arm."  Cam. 
B. 


c  He.  i.  3;  Ba. 
iii.  21. 

dMk.  xiv.  62. 

"The  Jewish 
Sanhedrin  b  e  - 
lieved  that  the 
man  Jesus,  as  a 
prophet,  might 
work  mirs. ;  but, 
claiming  di- 
vinity. He  was  a 
blasphemer,  and 
worthy  of 
death."  Salvador, 
a  Jew,  quo.  in 
Greenleaf. 

"  Jews  did  not 
expect  the  Mes- 
siah to  be  di- 
vine." Luthardt. 

"What  men  want 
of  reason  in  their 
opinions.  they 
generally  supply 
and  make  up 
with  rage."  2^7- 
lotson. 


424 


Chap,  xzlil.  1—5. 


Jestis  before 
Pilate 

Ma.  xxvll.  1.  2, 
11  —  14;  Mk.  XV. 
1 — 15  ;  Jo.    xviil. 

28—38. 

The  fact  that  our 
Lord  "  suffered 
under  Pontius 
Pilate"  is  also 
mentioned  by 
Tacitus  (Ann.  xv. 
U). 

Our  Lord  was 
bound  (Ma.xxvii. 
2)  in  sign  that 
He  was  now  a 
condem  ned 
criminal.  This 
narrative  of  the 
trial  should  be 
compared  thro'- 
out  with  John 
xvili.  19. 

a  Zee.  xi.  8. 

b  Ma.  xvli.  27; 
XX.  21;  Mk.  xil. 
17;  Lu.  XX.  25. 

e  Jo.  xvlli.  36; 
zlx.  12. 


Pilate  can 
find  no  fault 
in  Him 

This  is  the  first 
declaration  o  f 
his  innocence 
from  the  only 
competent—  even 
approxim  a  t  e  1  y 
competent  —  and 
Impartial  t  r  i  - 
bunal. 

d  1  Tl.  vi.  13 ;  Jo. 
xvlii.  38;  xlx.  4; 
He.  vii.  26;  1  Pe. 
U.  22. 

e  Jo.  xvlii.  33— 
87. 

/Ps.  Ivll.  4. 

"By  the  very 
mentioning  of 
(ialilee,  they  de- 
sire to  provoke 
Pilate,  and  make 
him  an  enemy  to 
Christ ;  for  the 
Galileans  above 
others  were 
prone  to  sedition, 
and  impatient  of 
the  Rom.  yoke." 
E.  Leigh. 


CHAPTER   THE   TWENTY-THIRD. 

I,  2.  led  .  .  Pilate,  judge  in  a  civil  court,  where  tlie  charge  of  blas- 
phemy, for  wh.  they  desired  His  death,  could  not  be  preferred.  "Pontius  Pilatus 
was  a  Roman  Knight,  who  (a.  d.  26)  had  been  appointed,  through  the  influence  of 
Sejanus,  sixth  Procurator  of  JudEea.  His  very  first  act — the  bringing  of  the  silver 
eagles  and  other  insignia  of  the  Legions  from  Csesarea  to  Jerusalem — a  step  which 
he  was  obliged  to  retract — had  caused  fierce  exasperation  between  hira  and  the 
Jews.  This  had  been  increased  by  his  application  of  money  from  the  Corban  or 
Sacred  Treasury  to  the  secular  purpose  of  bringing  water  to  Jerusalem  from  the 
Pools  of  Solomon  (see  xiii.  4).  In  consequence  of  this  quarrel,  Pilate  sent  his 
soldiers  among  the  mob  with  concealed  daggers — (a  fatal  precedent  for  the  Sicarii) — 
and  there  had  been  a  great  massacre."  Gam.  B.  began  .  .  accuse,"  of  a 
political  oflence.  found,  when  and  where  ?  A  falsehood.  The  charge  had  not 
been  before  them.  These  judges  now  became  false  witnesses,  nation,  what 
patriots  are  they  all  at  once!  forbidding  .  .  tribute,*  "They  accuse  Him 
of  doing  what  they  themselves  did,  and  of  what  He  forbade  them  to  do. "  sajdngje/c," 
they  connected  the  falsehoods  ab.  the  tribute,  with  another  ab.  the  kingship  of  Jesus, 
to  make  a  plausibly  strong  charge. 

ChrisCs  accusation  before  Pilate. — ^I.  The  transaction  itself:  1.  The  virulence  of 
the  accusation ;  2.  The  subtlety  of  the  accusers ;  3.  The  dignity  of  the  accused.  II. 
The  improvement  that  should  be  made  of  it:  1.  Expect  all  manner  of  evil  to  be 
spoken  of  us  falsely  for  His  sake ;  2.  Submit  with  meekness  to  whatever  evils  we 
may  be  called  to  sufler;  3.  Be  steadfast  and  immovable  in  the  maintenaace  of  our 
principles.     Simeon. 

An  appeal  for  justice. — A  poor  old  woman  had  often  in  vain  attempted  to 
obtain  the  ear  of  Philip  of  Macedon  to  certain  wrongs  of  which  she  complained.  The 
king  at  last  abruptly  told  her  he  was  not  at  leisure  to  hear  her.  "  No  !  "  exclaimed 
she.  "Then  you  are  not  at  leisure  to  be  king."  Philip  was  confounded.  He 
pondered  a  moment  in  silence  over  her  words,  then  desired  her  to  proceed  with  her 
case;  and,  ever  after,  made  it  a  rule  to  listen  attentively  to  the  applications  of  all 
who  addressed  him.     Percy. 

3 — 5.  no  fault,"*  "This  conclusion,  which  sounds  so  abrupt  in  St.  Luke,  was 
the  result  of  the  conversation  with  Pilate  in  which  Jesus  had  said,  '  My  Kingdom 
is  not  of  this  world.'  It  had  convinced  Pilate  of  His  innocence,  and  he  expressed 
his  conviction  in  this  unhesitating  acquital."  Cam.  B.  See  more  detailed  ace.  of 
this  examination  in  Jo.«  "He  claimed,  indeed,  to  be  a  king,  but  not  a  king  like 
Caesar,  nor  to  sit  on  a  throne  like  his."  fierce,-''  R-  V.,  "But  they  were  the  more 
urgent."  This  and  similar  expressions  hardly  convey  to  us  the  terrible  violence  and 
excitement  of  an  Oriental  mob.  stirreth.  .  .  people,  if  true,  they  would 
have  gladly  hailed  any  effort  to  throw  off  the  Roman  yoke  that  promised  success. 
teaching,  silent  as  to  the  subject  of  His  teaching,  they  imply  that  He  was  a 
political  demagogue. 

Personal  responsibility  umcelcome  to  the  uncked  {see  also  Ma.  xxvii.  24). — The 
whole  transaction  discloses  a  fact  of  general  application  to  humanity,  namely, — that 
a  wicked  man  is  unwilling  to  be  held  responsible  for  his  own  deeds.  I.  A  general 
testimony  to  this  fact  is  found  in  the  practices  to  wh.  wicked  man  resorts  to  keep  his 
conscience  quiet:  L  Excusing  himself,  because  another  happens  to  stand  nearer  to 
the  final  issue  of  the  sin;  2.  The  frequent  reference  of  his  wickedness  by  the  sinner 
to  a  Divine  constitution.  II.  All  avoiding  of  personal  responsibility  is  utterly  im- 
possible— 1.  From  the  integrity  of  the  Divine  government ;  2.  From  the  immutable 
law  of  conscience;  3.  The  wrong  act  leaves  its  impression  upon  the  sinner  himself. 
Hickok. 

Tlie  innocence  of  C^irist. — Our  eyes  are  keen  to  mark  the  improprieties  of  our 
neighbors ;  their  vices  are  generally  more  noticeable  to  us  than  their  virtues.  From 
this  tendency,  it  is  not  a  little  that  tells  in  favor  of  the  purity  of  Christ.  The  best  of 
men  have  their  defects,  and  the  nearer  we  come  to  them  the  more  disposed  we  are  to 
say,  "AVe  have  seen  an  end  of  all  perfection."  Men  whom  we  have  loved  and  almost 
worshipped  in  the  distance  have,  as  we  approached  them,  appeared  but  men.  But 
the  nearer  you  approach  Christ,  the  more  you  inspect  His  character,  the  brighter  does 
His  innocence  shine.     Tliomas. 


Chap,  xxiil.  6— ra. 


425 


6,  7.  Pilate  .  .  Galilee,  the  astute  Rom.  now  thought  he  saw  a  way  to 
escape  with  credit  to  liimself.  sent,  Rom.  law  term  was  remiitere.'^  Herod  .  . 
time,''  at  the  feast  of  the  passo.  "  Herod  lived  at  Tiberias,  and  Pilate  at  Csesarea. 
During  the  immense  assemblages  of  the  Jewish  feasts  the  two  rulers  had  come  to 
Jerusalem,  Pilate  to  maintain  order,  Herod  to  gain  popularity  among  his  subjects  by 
a  decent  semblance  of  conformity  to  the  national  religion."     Cam.  B. 

Tlie  character  of  Pilate. — The  estimate  which  history  has  put  upon  Pilate  is  fair. 
We  talk  of  artistic  combinations  and  poetical  justice.  But  no  art  and  no  poetry  can 
come  up  to  that  dramatic  intensity  of  contrast  in  which  history  makes  such  a  man  as 
Pilate  judge  and  executioner  of  Jesus  Christ.  It  is  as  in  another  generation  when 
such  a  man  as  Nero  sits  as  judge  of  such  a  man  as  St.  Paul.  We  know  Pilate  by  ten 
years  of  his  jurisdiction.  A  cruel  Roman  viceroy,  he  had  created  and  had  quelled 
more  than  one  rebellion  by  liis  hard  hand.  He  is  one  of  a  type  of  men  such  as  you 
find  in  Napoleon's  history,  who  have  their  eye  always  on  the  Emperor,  and  always 
mean  to  win  his  favor.  For  the  Pilates  of  the  world  tiiis  backward  look  to  their  chief 
supplies  the  place  of  law.  Does  Tiberius  wish  it  ?  Then  one  answers  "Yes."  Does 
Tiberius  dislike  it  ?  Then  one  answers  "No."  In  the  long  run  such  a  second-hand 
conscience  fails  a  man.  It  failed  Pilate.  Tiberius  recalled  him.  But  Tiberius  died 
before  Pilate  could  appear  at  court.  And,  then,  neglected  by  everybody,  scorned,  I 
think,  by  those  who  knew  him  best,  Pilate,  who  had  no  conscience  now  he  had  no 
Tiberius,  killed  himself.  Was  there,  in  that  loathsome  despair  of  the  life  of  a  favor- 
ite whose  game  is  played  through,  was  there  always  the  memory  of  one  face,  of  one 
prisoner,  of  one  execution  ?  Did  he  remember  that  day  when  he  tried  to  wash  off 
guilt  with  water  ?  Did  he  remember  how  the  sky  blackened  on  that  day,  and  men 
said  nature  itself  testified  against  the  wrong  which  that  day  saw  ?    E.  E.  Hall. 

8 — 10.  saw  .  .  grlad,  the  joy  of  gratified  curiosity.  How  many  have 
seen  Jesus,  and  been  glad  for  other  and  better  reasons  !  for  .  .  season,"  had 
any  feeling  stronger  than  curiosity  moved  him,  he  might  have  easily  seen  Jesus. 
because  .  .  things,''  the  best  authorities  omit  the  words,  many  things. 
hoped  .  .  him,'  the  greatest  would  have  been  a  change  in  his  own  heart. 
questioned  .  .  words,  mere  curious  and  irrelevant  inquiries.  nothing,-'' 
he  deserved  no  answer.  "  Our  Lord  used  of  Autipas  the  only  purely  contemptuous 
word  which  He  is  ever  recorded  to  have  uttered  (xiii.  32)."    Cam.  B. 

Tlie  silence  of  Jesus. — I.  Prejudice,  whatever  be  its  source,  gets  nothing  out  of 
the  Scriptures.  If  you  bring  a  full  pitcher  to  a  spring,  you  can  get  nothing  from  that 
spring.  II.  Habitual  indulgence  in  sin  will  prevent  us  from  getting  any  answer  to 
our  inquiries  from  Scripture.  When  you  want  an  answer  from  the  telephone,  you 
not  only  put  your  ear  to  the  instrument,  but  you  also  say  to  those  about  you, 
"Hush!  I  want  to  hear."  If  you  would  hear  Christ  you  must  say  "Hush"  to  the 
murmuring  of  sin.  III.  The  influence  of  scepticism  makes  the  Scriptures  silent.  W. 
M.  Taylor. 

Imitating  the  silence  of  Christ. — There  lived  in  a  village  near  Burnley  a  girl  who 
was  persecuted  in  her  own  home  because  she  was  a  Christian.  She  struggled  on 
bravely,  seeking  strength  from  God,  and  rejoicing  that  she  was  a  partaker  of 
Christ's  sufferings.  The  struggle  was  too  much  for  her,  but  He  willed  it  so;  and  at 
length  her  sufferings  were  ended.  When  they  came  to  take  off  the  clothes  from  her 
poor  dead  body,  they  found  a  piece  of  paper  sewn  inside  her  dress,  and  on  it  was 
written,  "He  opened  not  His  mouth."  Baxendale. — Remarkable  reticence. — 
Moltke,  the  great  strategist,  is  a  man  of  lowly  habits  and  few  words.  He  has  been 
described  as  a  man  "  who  can  hold  his  tongue  in  seven  languages  !  "    Mackey. 

II,  12.  arrayed  .  .  robe,  "  This  denotes  not  a  purple  garment,  but  a 
white  mantle,  like  that  worn  by  Jewish  kings  and  Roman  grandees  on  high  occa- 
sions. It  was  a  parody  of  the  royal  claims  of  Jesus,  but  at  the  same  time  an  indirect 
declaration  of  His  innocence,  at  least  in  a  political  point  of  view."  Pilate's  soldiers 
aft.  put  on  Him  a  robe  of  purple, » — the  royal  color  of  the  Boms,  sent  .  . 
Pilate,  thus,  if  there  was  any  question  of  jurisdiction,  Herod  waived  it,  showing 
also  by  the  gorgeous  robe  that  he  regarded  the  charge  touching  kingship  as  a  matter 
rather  for  derision  than  punishment.*  same  .  .  friends,  Herod  gratified  by 
a  sight  of  Jesus;  Pilate  flattered  by  the  return  of  the  prisoner.  Both  XhQse  friends 
are  enemies  to  Christ 

Herod's  reconciliation  with  Pilate. — I.  Sin  is  a  common  bond  ol  union  among 
men:  1.  This  is  true  of  sin  in  general;  2.  It  is  true  of  enmity  against  Christ  in  par- 
ticular.    II.  Friendships  cemented  by  sin  are  no  objects  of  envy  or  congratulation: 


a  Grotius  ob- 
serves upon  this 
practice  of  the 
Roman  law,  lor 
the  prisoner  to 
be  sent  to  the 
governor  of  the 
province  or  dis- 
trict where  he 
belonged,  though 
all  govern'rs  had 
the  right  of  try- 
ing all  offences 
within  their  own 
provinces. 

6  Lu.  ill.  1. 

"  Herod  Antlpas, 
tetrarch  of  Gall- 
lee  and  Perffia. 
He  was  the 
adulterer  who 
murdered  John 
the  Baptist."  Pe- 
laubet. 


cLu.  Ix.  9. 

d  Ma.  xiv.  1;  Mk. 
vl.  14. 

e  2  K.  V.  11. 

/Ps.  xxxvlil.  13; 
xxxix.  1 — 9;  Is. 
liii.  7. 

C  a  t  o  declares 
that  man  to  ap- 
proach nearest 
to  a  god  who 
knows  when  and 
how  to  be  silent. 
Jacox.  There  are 
many  times  wh  'n 
it  is  well  for  the 
Church  to  imi- 
tate their  Master 
in  this. 

"  The  very  whis- 
pers of  an  acquit- 
ting conscience 
will  drown  the 
voice  of  the  loud- 
est slanderer." 
Dr.  South. 


Testis  is  sent 
back  to  Pilate 


"  He  who  had 
murdered  the 
forerunner  of 
Christ  nowmocks 
Christ.  So  one 
sin  leads  to  an- 
other and  great- 
er."   Wordsujortli. 

g  Jo.  six.  5. 

h  See  V.  15. 


426 


LUKE. 


Chap,  xxiii.  13—23. 


Pilate  de- 
clares Him 
innocent 

Ma.  xxvil.l5— 26; 
Mk.  XV.  6— 15;  Jo. 
xvili.  39,  40. 

"It  Is  dangerous 
to  seek  for  expe- 
dients when  we 
should  do  our 
duty."  Bp.  Wilsmi. 

"It  Is  an  unhap- 
py policy,  and  al- 
ways unhappily 
applied,  to  imag- 
ine that  classes 
of  men  can  be  re- 
covered and  re- 
conciled by  par- 
tial concessions, 
or  granting  less 
than  they  de- 
mand." Ld.  Clar- 
endon. 

•'  "What  Is  Jus- 
tice? —  To  give 
to  every  man  his 
own."  Aristotle. 


release  01 
Barabbas  de- 
manded 

"Nothing  is 
known  of  Bar- 
Abbas,  but  It  has 
been  conjectured 
from  his  name 
that  he  or  his 
father  belonged 
to  the  order  of 
the  Sanhedrists, 
who  therefore  de- 
sired his  re- 
lease." Farrar. 

a  Ma.  xxvli.  19. 

"Wife  of  Pilate 
named  by  tradi- 
tion C/axidia  Pro- 
cula,  a  heathen, 
with  Jewish  sym- 
pathies. 


b  Ma.  xxvli.  15— 
26  ;  Mk.  XV.  6—15  ; 
Jo.  xvUl.  39,  40. 

c  Pa.  xxil.  12. 

"  Innocence  is  no 
protection  ag.  ty- 
rannical power, 
for  accusing  Is 
proving  where 
malice  and  force 
are  Joined  in 
the  prosecution. 
Force  governs 
the  world,  and 
success  conse- 
crates the  cause. 
What  avails  it 
the  lamb  to  have 
the  better  cause, 
If  the  wolf  have 
t  b  e        stronger 


1.  It  was  so  in  the  present  case;  2.  It  is  so  whenever  we  sacrifice  a  good  conscience 
in  order  to  obtain  it.     Simeon. 

Sinful  friendship. — Friendship  sealed  by  companionship  in  sin  will  not  last  long. 
It  is  not  worth  having.  It  deserves  not  to  be  known  by  that  noble  name.  No  per- 
son that  is  an  enemy  to  God  can  be  a  friend  to  man.  He  that  has  already  proved 
himself  ungrateful  to  the  author  of  ev.  blessing,  will  not  scruple,  when  it  will  serve 
his  turn,  to  shake  off  a  fellow-worm  like  himself.  He  may  i-ender  you  instrumental 
to  his  own  purposes,  but  he  will  never  benefit  you.    Bp.  Coleridge. 

13 — 17.  said,  "Now  Avas  the  golden  opportunity  which  Pilate  should  have 
seized  in  order  to  do  what  he  knew  to  be  rigJit :  and  he  was  really  anxious  to  do  it. 
But  men  live  under  the  coercion  of  their  own  past  acts,  and  Pilate  by  his  cruelty  and 
greed  had  so  bitterly  ofl'ended  the  inhabitants  of  every  province  of  Judaea  that  he 
dared  not  do  anything  more  to  provoke  the  accusation  which  he  knew  to  be 
hanging  over  his  head."  Cam.  B.  things  .  .  liiin,  and  with  no  other  thing 
had  he,  as  judge,  to  do.  chastise,  "The  chastisement  here  referred  to  was  that 
awful  scourging  at  the  hands  oi  Roman  soldiers  which  often  preceded  crucifixion, 
and  did  so  here.  (Matt,  xxvii.  26.)  He  might  well  suppose  that  this  ought  to 
satisfy  even  the  Jewish  malice;  for  this  scourging  sometimes  ended  in  death."  Am. 
Com.  necessity,  a  Jewish  custom  with  wh.  he  was  bound  to  comply,  prob.  to 
conciliate  the  people. 

The  relation  of  Pilate  to  ClirisVs  trial. — I.  His  mind  was  favorably  disposed 
towards  Him.  II.  He  was  embarrassed  by  the  legal  question  on  which  the  Jews 
laid  so  much  stress.  (Jo.  xix.  12.)  IH.  He  openly  expressed  his  conviction  of  the 
justness  of  Jesus  Christ.     Parker. 

Tlie  punishment  of  injustice. — Cambyses,  King  of  Persia,  was  remarkable  for 
the  severity  of  his  government,  and  his  inexorable  regard  to  justice.  This  prince 
had  a  particular  favorite,  whom  he  made  a  judge;  and  this  judge  reckoned  himself 
so  secure  in  the  credit  he  had  with  his  master,  that,  without  ceremony,  causes 
were  bought  and  sold  in  the  courts  of  judicature  as  openly  as  provisions  in  the  mar- 
ket. But  when  Cambyses  was  informed  of  these  proceedings,  enraged  to  find  his 
friendship  so  ungratefully  abused,  the  honor  of  his  government  prostituted,  and  the 
liberty  and  property  of  his  subjects  sacrificed  to  the  avarice  of  this  wretched  minion, 
he  ordered  him  to  be  seized  and  publicly  degraded;  after  which  he  commanded  his 
skin  to  be  stripped  over  his  ears,  and  the  seat  of  government  to  be  covered  with  it, 
as  a  warning  to  others.     L.  M.  Stretch. 

18 — 21.  sedition  .  .  murder,  how  careful  were  they  of  Caesar's  inter- 
ests!  willing  .  .  release,  bee.  he  saw  He  was  innocent;  bee.  he  was  ac- 
countable to  Ro.  for  administration  of  justice;  bee.  he  iiad  received  a  hint,  in  the 
shining  robe,  of  Herod's  view;  bee.  ab.  this  time  his  wife  made  known  her  dream" 
{Ma.);  bee.  he  was  awed  by  One  who  declared  Himself  the  Son  of  God.  they 
cried,  "the  word  implies  a  continuous  cry  of  increasing  vehemence.  Ihe  vox 
populi  was  in  this  instance  vox  Diaboli."    Farrar. 

Barabbas  preferred  to  Jesus  CJirist. — This  shows — I.  That  the  care  of  the  Jews 
was  not  to  put  down  crime ;  II.  That  religion  may  degenerate  into  irreligion ;  III. 
That  envy  is  of  the  nature  of  murder.     Parker. 

Injustice  worse  than  poverty. — Artibarzanes,  an  oflicer  of  Artaxerxes,  king  of 
Persia,  begged  his  majesty  to  confer  a  favor  upon  him,  which,  if  complied  with, 
would  be  an  act  of  injustice.  The  king  being  informed  that  the  promise  of  a  con- 
siderable sum  of  money  was  the  only  motive  that  induced  the  officer  to  make  so  un- 
reasonable a  request,  ordered  his  treasurer  to  give  him  thirty  thousand  darics, 
being  a  present  of  equal  value  with  that  which  he  was  to  have  received.  Giving 
him  the  order  for  the  money,  "Here,"  said  the  king,  "take  this  token  of  my 
friendship  for  you.  A  gift  like  this  cannot  make  me  poor;  but  complying  with 
your  request  would  make  me  poor  indeed,  for  it  would  make  me  unjust."    Stretch. 


22,  23.  third  time.''  instant,"  urgent;  Qk.,  "pressed  upon  him." 
voices,  of  envy,  hatred,  falsehood,  ''no  friend  to  Ccesar,"  may  have  filled  him 
with  dread  of  disgrace. 

Palate,  the  man  who  woidd  serve  two  masters. — I.  The  spurious  desire  of  compro- 
mise condemned  in  the  person  of  Pilate.  II.  The  sad  triumph  of  persevering 
wickedness  over  hesitating  weakness.  III.  His  blind  policy  who — 1.  Desired  to 
save  Jesus;  2.  Yielded  Him  up  in  order  to  save  himself.    La^ige. 


Chap,  xxiii.  Z4 — 28. 


42Y 


The  innoce'iice  of  Christ. — Pilate  found  no  fault  in  Him;  yet  Pilate  delivered 
Him  up  to  be  crucified.  The  Jews  were  unable  to  charge  liim  with  any  fault; 
yet  the  Jews  crucified  Him.  They  saw  uothiM<?  but  the  hideous  mists  and  phan- 
toms of  their  own  passions,  of  their  own  envy,  and  hatred,  and  malice ;  they  clothed 
Jesus  in  the  dark  hues  of  those  passions ;  and  then  they  nailed  Him  to  the  cross. 
Not  knowing  what  righteousness  was,  they  could  not  recognize  it  when  it  came 
and  stood  in  a  visible  form  before  them.  Loving  unrighteousness  rather  than 
righteousness,  they  tried  to  quench  the  light  of  righteousness,  and  could  not  find 
rest  until  they  trusted  they  had  built  up  a  thick  firmament  of  darkness  around 
them,  and  extinguished  the  heavenly  ray  which  God  had  sent  through  the  dark- 
ness to  scatter  it.     Archd.  Hare. 

24 — a6.  as  .  .  required,"  conceding  to  popular  clamor  what  justice 
denied,  their  will,  "The  two  technical  formulce  for  the  sentence  of  death  would 
be — to  the  Prisoner  'Ibis  ad  crucem'  ('Thou  shalt  go  to  the  Cross');  to  the  at- 
tendant soldier,  'I  miles,  expedi  crucem'  ('Go  soldier,  get  ready  the  Cross')." 
Cam.  B.  Simon,  there  was  a  large  colony  of  Jews  in  the  powerful  African  city 
of  Cyrene,  and  the  Cyrenians  had  a  synagogue  at  Jerusalem  (Acts  ii.  10,  vi.  9,  xi. 
20).  Simon  may  have  come  to  keep  the  feast.  Farrar.  on  him  .  .  cross, 
"probably  because  our  Lord,  enfeebled  by  the  terrible  scourging  and  by  the  long 
hours  of  sleepless  agitation,  was  too  feeble  to  bear  it.  This  seems  to  be  specially 
implied  by  Mk.  xv.  21.  The  cross  was  certainly  not  the  crux  decussata  (X)  or 
St.  Andrew's  Cross;  nor  the  crux  commissa  (T  St.  Anthony's  Cross);  but  the 
ordinary  Roman  Cross  (f  crux  immissa.     See  Matt,  xxvii.  37)."     Cam.  B. 

The  fate  of  the  murderers. — It  is  proper  here  to  note  the  fate  of  the  murderers 
of  Jesus.  Judas  died  by  his  own  hand.  Pilate  was  soon  recalled,  degraded,  ban- 
ished to  Gaul,  where  he  committed  suicide.  The  tower  from  which  he  is  said  to 
have  precipitated  himself  is  still  standing.  The  prize  for  which  he  staked  his 
soul  never  became  his.  Herod  died  in  infamy  and  exile ;  Caiaphas  was  deposed 
the  next  year.  Clark.  The  house  of  Annas  was  destroyed  a  generation  later  by 
an  infuriated  mob,  and  his  son  was  dragged  through  the  streets,  and  scourged  and 
beaten  to  his  place  of  murder.  Some  of  those  who  shared  in  and  witnessed  the 
scenes  of  that  day — and  thousands  of  their  children — also  shared  in  and  witnessed 
the  long  horrors  of  that  siege  of  Jerusalem  which  stands  unparalleled  in  history  for 
its  unutterable  fearfulness.  They  had  forced  the  Romans  to  crucify  their  Christ,  and 
they  and  their  children  were  themselves  crucified  in  myriads  by  the  Romans.  They 
had  given  thirty  pieces  of  silver  for  their  Saviour's  blood,  and  they  were  themselves 
sold  in  thousands  for  yet  smaller  sums.     Farrar. 

37,  28.  followed,  "  This  is  the  only  other  recorded  incident  of  the  procession 
to  Calvary,  and  it  is  mentioned  by  St.  Luke  alone.  It  is  a  sad  fact  that  no  man — not 
even  His  Apostles — seems  to  have  come  forward  to  support  these  His  last  hours." 
Prob.  the  crowd  contained  many  of  those  who  had  heard  Him  in  the  Temple,*  and 
who  now,  instead  of  hearing  Him  teach,  beheld  Him  on  the  way  to  execution,  be- 
wailed, "rather,  were  beating  their  breasts  for  Him.  Comp.  viii.  52,  xviii.  13." 
turning  said,  "The  only  recorded  words  between  His  condemnation  and  cruci- 
fixion. Pity  wrung  from  Him  the  utterance  which  anguish  and  violence  had  failed  to 
extort."  daughters  .  .  Jerus.,  hence  these  were  not  the  women  who  followed 
Him  fr.  Galilee,  weep  .  .  children,'' "  Some  of  them  at  least  would  survive 
till  the  terrible  days  of  the  siege." 

Weep  for  yourselves. — Now  we  pass  on  from  "Weep  not"  to  "Weep."  Though 
Jesus  closes  one  channel  for  tears,  He  opens  another  and  a  wider  one.  Let  us  look 
to  it.  1.  First,  when  He  said,  "Weep  for  yourselves,"  He  meant  that  they  were  to 
lament  and  bewail  the  sin  which  had  brought  Him  where  He  was,  seeing  He  had  come 
to  suffer  for  it;  and  He  would  have  them  weep  because  that  sin  would  bring  them  and 
their  children  into  yet  deeper  woe.  2.  I  beg  you  now  to  look  again  into  the  reason 
why  our  Lord  bade  them  weep.  It  was,  first,  for  their  sin,  but  it  was  next  for  the 
impending  i)unishment  of  their  sins.  Spurgeon.  One  who  knew  Whitefield  well, 
and  attended  his  preaching  more  frequently,  perhaps,  than  any  other  person,  said  he 
hardly  ever  knew  him  go  through  a  sermon  without  weeping:  his  voice  was  often  in- 
terrupted by  his  tears,  which  sometimes  were  so  excessive  as  to  stop  him  from  pro- 
ceeding for  a  few  moments.  "You  blame  me  for  weeping, "  he  would  say ;  "but  how 
can  I  help  it  when  you  will  not  weep  for  yourselves,  though  your  immortal  souls  are 
on  the  verge  of  destruction,  and,  for  aught  you  know,  you  are  hearing  your  last  ser- 


A.D.  30. 

teeth  ?  It  is  to 
no  purpose  to 
stand  reasoning, 
when  the  adver- 
sary Isboth  party 
and  judge." 
jPalmer. 


Jesus  is  sen- 
tenced and 
led  avray 

a  Ex.  xxili.  2. 

On  the  body  of 
the  Cross  was 
certainly  a  pro- 
jecting piece  of 
wood  (sedile)  to 
support  the  suf- 
ferer, but  there 
was  no  suppedane- 
MTO  or  rest  for  the 
feet ;  and  from 
xxiv.  39  it  seems 
certain  that  one 
nail  (if  not  two) 
wa  3  d  rl  ven 
through  the  feet. 
Nothing  could 
exceed  the  agony 
caused  by  this 
"most  cruel  and 
horrible  punish- 
ment "  as  even 
the  ancients  un- 
animously call 
it.    Farrar. 

"He  who  seeks 
m  a  n's  favor, 
when  God  re- 
proves, shall  not 
find  man's  help, 
when  God  con- 
demns." Augtcs- 
tine. 


the  people 
be-wail  Him 

b  Lu.  xxi.  38. 
c  Ma.  xxvii.  25. 

"  The  style  of 
the  Gospel  is 
admirable  in  a 
thousand  d  i  f  - 
ferent  views,  and 
in  this,  amongst 
others,  that  we 
meet  there  with, 
no  invectives,  on 
the  part  of 
the  historians, 
against  Judas 
or  Pilate,  nor 
against  any  of 
the  enemies,  or 
the  very  mur- 
derers of  their 
Lord."   Pascal. 

"The  tears  you 
shed  will  be 
changed  into 
wine,  which  you 
will  drink  with 
unconce  i  v  a  b 1 e 
delight  In 
heaven ;  or  they 
Will     become 


428 


LUKE. 


Chap,  xxiil.  ag— 35. 


pearls, and  adorn 
your  crown  of 
honor  in  the  lite 
eternal."  Beecher. 

"Tears,  the 
safety  valves  of 
the  heart  when 
too  much  press- 
ure is  laid  on." 
Albert  Smith. 

a  Ma.  xxiv.  19; 
Lu.  xxi.  23. 

6  Is.  li.  19;  Ho. 
X.  8:  Re.  vl.  16; 
ix.6. 

c  Ps.  xl.  3;  Je. 
XXV.  29;  Ez.  xx. 
47;  xxi.  4;  1  Pe. 
Iv.  17. 

"The  figure  in- 
volved in  the 
verse  lies  in  the 
comparative  fa- 
cility with  which 
fire,  the  symbol 
of  wrath,  kindles 
upon  a  dry  tree 
and   a    green." 

lilliS. 


Testis  is  cru- 
cified 

Ma.  xxvii.  33 — 44 ; 
Mk.  XV.  22  —  32; 
Jo.  xix.  17—27. 

d  Is.  1111.  13. 

"  The  very  cross 
was  the  tribunal 
of  Christ ;  for  the 
Judge  was 
placed  in  the 
middle;  one 
thief,  who  be- 
lieved, was  set 
free:  the  other, 
who  reviled,  was 
condemned, 
which  signified 
what  He  was 
already  about  to 
do  with  the  quick 
and  dead,  being 
about  to  set  some 
on  His  right 
hand  and  some 
on  His  left."  Bp. 
Ball. 


He  prays  for 
His  mur- 
derers 

e  Ma.  V.  44;  Ac. 
vll.  60;  1  Co.  iv. 
12. 

/Ac.  ill.  17;  1  Co. 
11.8. 

"They  know  not 
that  they  do  no 
injury  tome,  but 
all  Injury  to 
th  em  selves." 
Bunnell. 


mon,  and  maj-  never  more  have  an  opportunity  to  have  Christ  ofl'erecl  to  you  ? " 
Aiidreivs. 

29 — 31.  days,"  distinct  ref.  to  impending  calamities,  say,  etc.,  i.e.,  parents 
will  wish  that  they  had  had  no  children ;  children  that  they  had  never  been  born. 
The  words  received  their  most  painful  illustration  in  the  incident  of  the  siege,  which 
had  long  been  foretold  in  prophecy  (Deut.  xxviii.  53 — 57 ;  Jer.  xix.  9),  that  women 
were  driven  even  to  kill  and  eat  their  own  children.  Cam.  B.  fall  .  .  cover,'' 
many  in  those  days — as  Josephusand  his  friends — sought  refuge  in  the  caves.  Hun- 
dreds hid  themselves  in  subterranean  recesses,  and  no  less  Ihan  2,000  were  killed  by 
being  buried  under  the  ruins  of  these  hiding  places,  green  .  .  dry,<^  if  the 
green  is  not  spared,  the  dry  will  not  be  regarded. 

TJie  green  tree  and  the  dry. — I.  Jesus  in  His  sufferings  had  no  inward  conflict  of 
hostile  passions  as  the  wicked  will  have.  H.  Nor  had  He  any  consciousness  that 
His  sufferings  were  worthless ;  the  wicked  will  have.  HI.  He  had  no  self-examina- 
tion; the  wicked  will  have  it.  IV.  He  had  no  despair;  the  wicked  will  have  it. 
Homilist. 

The  green  tree  and  the  *•?/.— Jesus  here,  by  the  green  tree,  means  Himself;  by 
the  dry  tree,  the  wicked  Jews  (Ps.  i.  8;  Ez.  xxii.  47;  Eccl.  vi.  3).  If  innocence 
must  sufler  so,  what  must  become  of  the  guilty  ?  If  I,  who  am  only  bearing  the 
sins  of  others,  must  so  suffer,  what  of  those  who  have  called  down  My  blood  and 
their  own  sins  on  their  own  heads  and  those  of  their  children  ?  The  green  tree  is 
not  fit  for  the  fire,  but  the  dry  tree  is  all  ready  of  itself  for  the  flames,  and  the 
branches  that  abide  not  in  Him  are  cast  forth  and  withered,  and  men  gather  them, 
and  cast  them  into  the  fire,  and  they  are  burned.  And  if  these  Romans  put  to  death 
an  innocent  person— the  Just  One — the  Lord  of  Glory — at  the  instance  of  these  wicked 
Jews,  what  shall  be  the  case  when  they  shall  visit  your  own  wickedness  upon  you, 
and  be  the  Divine  executioners  for  destroying  this  sinful  nation  ?    Jacobus. 

32  33-  two  .  .  malefactors, "^  i-e.,  two  others,  who  were  malefactors. 
Calvary,  Lu.  alone — writing  for  Gentiles — does  not  mention  the  Heb.  name — 
Golgotha.  The  Gk.  word  is  Kpaviov,  a  skull,  trans,  by  the  Latin  term  Calvary. 
"  All  that  we  can  safely  say  is  that  it  was  probably  some  rounded  eminence,  as  the 
name  would  indicate,  and  as  modern  explorations  would  suggest,  on  the  north  of  the 
city,  near  the  tomb  of  Jeremiah."    Burton. 

Calvary.— I.  The  place— "There,"  elevated,  public;  II.  The  agents— "  They," 
infernal,  malicious;  III.  The  crime — "Crucified,"  painful,  ignominious;  IV.  The 
victim — "Him," — Divine  Saviour.     Wythe. 

Fighting  under  the  cross. — St.  Oswald  was  a  Saxon  king  and  saint.  Having 
been  dispossessed  of  his  dominions  by  Cadwalla,  King  of  the  Britons,  who,  besides 
being  a  bloody  and  rapacious  tyrant,  was  a  heathen,  he  lived  for  some  time  in  exile 
and  obscurity;  but  at  length  he  raised  an  army,  and  gave  battle  to  his  enemy;  and, 
the  two  armies  being  in  sight  of  each  other,  "  Oswald  ordered  a  great  cross  of  wood 
to  be  made  in  haste;  and,  the  hole  being  dug  into  which  it  was  to  be  fixed,  the  king, 
full  of  faith,  laid  hold  of  it,  and  held  it  with  both  hands  till  it  was  made  fast  by 
throwing  in  the  earth.  Then  raising  his  voice,  he  cried,  '  Let  us  all  kneel  down,  and 
beseech  the  living  God  to  defend  us  from  the  haughty  and  fierce  enemy,  for  He 
knows  that  we  have  undertaken  a  just  war  for  the  safety  of  our  nation.'  Then  they 
went  against  the  enemy,  and  obtained  a  victory,  as  their  faith  deserved." 

34  35-  said,  Lu.  reports  three  sayings  of  Jesus  as  uttered  on  the  Cross;  four 
others' are  reported  by  the  rest  of  the  Evangs.,  seven  altogether.  This  was  said 
prob.  when  they  were  fixing  Him  to  the  Cross,  forgive,"  hence  they,  though 
ignorant,  were  guilty,  know  not,  they  executed  the  orders  of  others.  The  Jews 
also  knew  not  the  extent  of  their  dreadful  crime.-^  rulers,  chief  priests  and  mem- 
bers of  the  Sanhedrin.  beholding,  "  the  word  implies  that  they  gazed  as  at  a 
solemn  spectacle,  Ps.  xxii.  17;  Zech.  xii.  10.  They  seem  as  a  body  to  have  been 
far  less  active  in  insult  than  the  others."    Farrar. 

Father,  forgive.— I.  Consider  the  persons  for  whom  He  prayed.  II.  Consider 
for  what  He  prayed.  HI.  Consider  the  arguments  of  His  prayer.  IV.  Consider 
why  He  uttered  this  prayer  aloud.  V.  Was  the  prayer  answered  ?  Learn— how  to 
forgive  an  enemy.    Stems  and  Twigs. 


Chap,  zxlll.  36— 4x. 


LUKE. 


429 


Bound  upon  the  accursed  tree. 
Faint  and  bleeding,  who  is  He? 
By  the  eyes  so  pale  and  dim. 
Streaming  blood  and  writhing  limb; 
By  the  flesh  with  scourges  torn ; 
By  the  crown  of  twisted  thorn ; 
By  the  side  so  deeply  pierced ; 
By  thebaflled,  burning  thirst; 
By  the  drooping,  death- dewed  brow: 
Son  of  man,  'tis  Thou !— 'tis  Thou ! 


Bound  upon  the  accursod  tree. 
Dread  and  awful,  who  is  He  ? 
By  the  prayer  for  them  that  slew — 
'•  Lord,  they  know  not  what  they  do !  " 
By  the  spoiled  and  empty  grave; 
By  the  souls  He  died  to  save; 
By  the  conquest  He  hath  won; 
By  the  saints  before  His  throne; 
By  the  rainbow  round  His  brow ; 
Son  of  God,  'tis  Thou !— 'tis  Thou ! 

H.  II.  Milman. 

36,  37.  mocked,  it  was  the  time  of  their  mid-day  meal,  vinegar,  they 
oflered  this  in  mockery  as  if  to  drink  with  or  to  Him.«  saying,  a  taunting  ref.  to 
the  title  over  His  head. 

Use  of  the  ci'oss. — Louis  XII.,  King  of  France,  had  many  enemies  before  he  suc- 
ceeded to  the  throne.  When  he  became  king,  he  caused  a  list  to  be  made  of  his  per- 
secutors, and  marked  against  each  of  their  names  a  large  black  cross.  When  this 
became  known,  the  enemies  of  the  king  fled,  because  they  thought  it  was  a  sign  that 
he  intended  to  punish  them.  But  the  king,  hearing  of  their  fears,  made  them  be  re- 
called, with  an  assurance  of  pardon :  and  said  that  he  had  put  a  cross  beside  each 
name,  to  remind  him  of  the  Cross  of  Christ,  that  He  might  endeavor  to  follow  the 
example  of  Him  who  had  prayed  for  His  murderers,  and  had  exclaimed,  "Father, 
forgive  them,  for  they  know  not  what  they  do."  God  places  the  Cross  by  the  side, 
or  upon  the  offences  of  the  believing  penitent,  and  forgives  him.     Bate. 

38.  superscription,  accusation,  this  inscription  was  called  by  the  Roms. 
titidus.^  letters  .  .  Hebrew,  i«^.  was  the  q^ci'«^;  (?A-.  the  t<«imnanguage ; 
Heb.  the  vernacular  tongue.  By  some  it  is  thought  that  Ma.  fol.  the  Heb. ;  Jo., 
the  Gk. ;  and  MJc,  the  Lat.  Prob.  they  all  have  given  the  Gk.  save  Jo.,  who  adds 
"of  Nazareth."    Ma.,  Mk.,  and  Lu.  agree;  but  Ma.  adds  "Jesus"  to  the  title. 

Tlie  superscription. — I.  The  cross  was  the  fitting  place:  1.  Here  we  see  His 
power;  2.  And  graciousness ;  3.  His  devotion  to  His  people's  interests;  4.  A  King 
whose  affection  is  not  influenced  either  by  tribulation  or  famine.  II.  Pilate,  the  fit- 
ting writer:  1.  Thus  God  teaches  us  He  can  make  His  foes  the  ministers  of  His 
pleasure;  2.  Thus  we  are  shown  God  will  make  every  Pilate  to  contradict  himself 
ni.  The  preparation  day  the  fitting  time:  1.  Just  as  Jesus  was  vindicating  His  claim 
to  rule  the  hearts  of  men,  He  is  hailed  as  King;  2.  As  He  was  approaching  the  gates 
of  heaveo.     Stems  and  Twigs. 

The  title  on  the  cross. — It  was  customary  for  the  Romans,  on  any  extraordinary 
execution,  to  put  over  the  head  of  the  malefactor  an  inscription  denoting  the  crime 
for  wh.  he  suffered.  Several  examples  of  this  .occur  in  the  Roman  history.  It  was 
also  usual  at  this  time  at  Jerusalem  to  post  up  advertisements,  wh.  were  designed  to 
be  read  by  all  classes  of  persons,  in  several  languages.  Titus,  in  a  message  wh.  he 
sent  to  the  Jews,  when  the  city  was  on  the  point  of  falling  into  his  hands,  and  by  wh. 
he  endeavored  to  persuade  them  to  surrender,  said,  "Did  you  not  erect  pillars,  with 
inscriptions  on  them  in  Greek,  and  in  our  language,  '  Let  no  one  pass  beyond  these 
bounds  ? '  "  In  conformity  to  this  usage,  an  inscription  by  Pilate's  order  was  fixed 
above  the  head  of  Jesus,  written  in  Heijrew,  Greek,  and  Latin,  specifying  what  it 
was  that  brought  Him  to  this  end.     W.  C.  Taylor. 

39 — 41.  one,*' both  of  them  at  first.  "It  was  quite  common  for  men  on  the 
cross  to  talk  to  the  multitude,  and  even  to  make  harangues."  Lu.  tells  us  ab.  one  in 
particular :  who  app.  to  have  been  a  Jew,  since  he  sneers  at  the  assumption  of  the 
name  of  Christ,  other,''  as  a  Gentile,  speaks  of  His  kingdom.  The  two  first  Syn- 
optists  tell  us  that  both  the  robbers  during  an  early  part  of  the  hours  of  crucifixion 
reproached  Jesus  (ajvsidiZov),  but  we  learn  from  St.  Luke  that  only  one  of  them 
used  injurious  and  insulting  language  to  Him  {e(5Xacr<prfiJ.Ei).  Farrar.  con- 
demnation,® i.e.,  punishment,  we  .  .  deeds,  confession  of  guilt,  this  .  . 
amiss,-''  testimony  to  Christ's  innocence. 

The  dying  penitent. — 1.  The  crimes  of  those  who  were  crucified  with  Christ;  2. 
The  reproaches  they  are  said  to  cast  on  our  Lord ;  3.  The  conduct  of  the  penitent 
criminal ;  4.  Our  Lord's  answer.     Anon. 

Late  repentance.— A.  pious  English  physician  once  stated  that  he  had  known 
some  three  hundred  sick  persons  who,  soon  expecting  to  die,  had  been  led,  as  they 
supposed,  to  repentance  of  their  sins,  and  saving  faith  in  Christ,  but  had  eventually 
been  restored  to  health  again.     Only  ten  of  all  this  whole  number,  so  far  as  he  knew, 


"  To  rest  the 
weary  and  to 
soothe  the  sad, 

Doth  lesson  hap- 
pier men,  and 
shames  at  least 
the  bad." 

Byron. 


the  soldiers 
mock  Hitn 

a  Ps.  Ixlx.  21. 

"God  never 
wrought  a  mira- 
cle to  convince 
athei  sm :  because 
His  ordinary 
works  convince 
it."  Lord  Bacon. 


the  title  on 
the  cross 

6  Suetonius,  Cat.  32. 

"There  was  a 
necessity  that 
Christ  should 
die.  In  reference 
of  his  regal  of- 
fice. '  O  King, 
live  for  ever,'  is 
either  the  loyal 
or  the  flattering 
vote  for  temporal 
princes,  either 
the  expression  of 
our  desires  or 
the  suggestion  of 
their  own ;  where- 
as our  Christ 
never  showed 
more  sovereign 
power,  than  in 
His  death."  Bp. 
Pearson. 


the  two 
malefactors 

c  Lu.  xvll.  34—36 
d  Ps.  xxxvi.  1. 
€  Je.  v.  3. 
/  1  Pe.  1. 19. 

"Jesus,  remem- 
ber me  when 
Thou  comest  in 
Thy  kingdom." 
Bare  faith  ! 
Through  the 
tears  of  his  peni- 
tence, as  through 
lenses  of  llght.he 
sees  the  new 
Dawn  to  which 
this  fearful  night 
will  give  birth, 
the  kingdom 
which  is  sure  to 
come,  and  which, 
coming,  will 
abide,  and  he  sa- 
lutes the  dying 
One  as  Christ, 
the  King  I  Burton. 


430 


Chap,  xxiii.  43—45. 


the  penitent 
thief 

a  Ps.  cvl.  4,  5; 
Bo.  X.  9,  10;  ICo. 
vi.  10. 11. 

6  Bo.  V.  20,  21. 

c  2  Co.  sii.  4 ;  Be. 
li.  7. 

"  What  is  really 
astounding,  is 
the  power  and 
strength  of  that 
faith  wh.,  amid 
shame  and  pain 
and  mockery, 
could  thus  lift 
itself  to  the 
apprehension 
of  the  Crucified 
as  this  king. 
This  thief  would 
fill  a  conspicu- 
ous place  in  the 
list  of  the  tri- 
umphs of  faith 
s  u  p  p  lementary 
to  He.  ix.  11." 
Alford. 

There  was  no 
outward  indica- 
tion of  lordship, 
there  were  no  in- 
signia of  royalty. 
Jesus  was  a  cap- 
tive, condemned, 
insulted,  cruci- 
fied; yet  does  the 
dying  thief  sa- 
lute Him  as  a 
king !  King? 
Where  are  His 
royal  robes?  Th'y 
have  torn  f r  Him 
even  His  ordin- 
ary dress !  King? 
Where  is  His 
throne?  That 
cross  of  shame 
on  which  He 
hangs !  Yet  poor, 
vanquished,  in- 
sulted, murder- 
ed, the  dying 
thief  has  faith  to 
recognize  Him  as 
a  king,  and  able 
to  confer  royal 
gifts]  Parker. 

preternatu- 
ral darkness 

"  The  tearing  of 
that  veil  from 
the  top  to  the  bot- 
tom, in  connec- 
tion with  the 
death  of  Christ, 
was  suited  bet- 
ter than  any- 
thing else  imagi- 
nable to  shadow 
forth  the  end  of 
the  office  of  the 
earthly  high 
priest,  and  the 
opening  of  a  new 
and  living  way, 
by  which  every 
one,    through 


gave  any  evidence  of  being  really  regenerated.  Soon  after  their  recovery,  they 
plunged,  as  a  general  thing,  into  the  follies  and  vices  of  the  world.  Who  would  trust, 
then,  in  such  a  conversion  ?     Clieever. 

43>  43-  Jesus,  I/ord,  rather,  "0  Jesus;"  the  "Lord"  is  omitted  in  N,  B. 
C.  L.  He  may  well  have  been  encouraged  by  having  heard  the  prayer  of  Jesus  for 
His  murderers,  vs.  34.  Farrar.  retnember,"  he  desired  to  have  a  place  in  the 
future  thoughts  of  Jesus,  verily/  truly,  most  certainly,  to-day,  "an  unex- 
pected boon, — for  the  crucified  often  lingered  in  agony  for  more  than  two  days." 
Farrar.  paradise,'^  a  Persian  word  signifying  a  pleasure  ground,  or  beautiful  park, 
and  hence  employed  to  designate  the  place  of  the  happy  dead.  "This  brigand  would 
then  have  understood  Christ's  promise  as  one  of  immediate  entrance  into  a  state  of 
conscious  peace  and  joj''."    Bliss. 

Tlie  dying  robber  saved. — I.  Consider  the  previous  character  of  this 
MAN. — 1.  He  was  not  a  pagan,  but  a  Jew — a  believer  in  the  true  God.  2.  A  be- 
liever in  future  existence  and  retribution.  3.  He  had  become  a  hardened  wretch, 
n.  Notice  his  true  repentance.  This  is  evidenced — 1.  In  his  viewing  sin  in  its  re- 
lation to  God.  2.  In  his  acknowledgment  of  his  own  guilt.  3.  In  his  reproving  the 
conduct  of  the  other  robber,  and  his  anxiety  for  his  welfare.  III.  His  strong  faith. 
He  believed — 1.  That  Christ  had  a  kingdom.  2.  That  He  would  hear  requests.  3. 
That  He  would  grant  blessings.     IV.  flis  prayer.    1.  Short — but  a  single  sentence. 

2.  Humble ;  he  only  asked  to  be  remembered.  3.  Reliant.  Remember  all  my  past 
bad  life;  but  remember,  too,  that  I  am  dying  trusting  in  Thy  grace.  4.  Earnest. 
The  petition  of  an  awakened  sinner  on  the  brink  of  eternity.  5.  It  included  all  he 
needed.  V.  Christ's  answer.  Conclusions:  1.  If  Christ  heard  prayer  when  passing 
through  His  awful  suffering  upon  the  cross,  will  He  not  hear  now  that  He  is  exalted 
to  be  a  Prince  and  a  Saviour  ?  2.  The  conversion  of  this  man  shows  how  quickly 
Christ  can  save.  3.  Salvation  is  all  of  grace,  and  not  of  works  or  merit.  4.  Christ 
can  not  only  justify  and  give  us  a  title  to  heaven  in  a  short  time;  He  can  also  quick- 
ly sanctify  and  make  us  "meet  to  be  partakers  of  the  inheritance  of  the  saints  in 
light."  5.  One  robber  was  taken  and  the  other  left.  6.  This  is  the  only  case  of 
death-bed  conversion  recorded  in  the  Bible.     Oam%)hell. 

The  dying  malefactor. — The  one  who  is  usually  spoken  of  as  the  penitent  thief 
proved  himself  in  this  last  distress  to  be  one  of  the  greatest  men  that  ever  lived  in 
the  world.  If  you  analyze  his  speech  you  will  find  that  in  philosophy,  in  audacity  of 
thought,  in  width  and  penetration  of  conception,  no  greater  speech  was  ever  made 
by  human  lips.  This  is  one  of  the  stories  in  the  Bible  that  must  be  true,  by  the 
mere  force  of  its  audacity.  It  never  could  have  entered  the  mind  of  a  romancist  that 
such  a  man,  under  such  circumstances,  could  have  made  such  a  speech.  He  was 
real — he  did  say  these  words.  They  stand  out  from  all  other  words  so  grandly  as  to 
be  their  own  best  testimony  and  vindication.  What  did  this  dying  malefactor  do  to 
prove  his  intellectual  greatness  ?  He  saw  the  Lord  in  the  victim.  What  did  the 
other  minds  round  about  him  ?  What  vulgarity  always  does  and  must  do — reviled, 
derided,  scorned  the  weak,  defied  the  impotent,  crushed  the  worm.  It  was  like  them, 
worthy  of  them;  in  so  doing  they  did  not  debase  Christ;  they  wrote  themselves  little 
men.     J.  Parker. 

44,  45.  all  .  .  earth,  ace.  to  Heb.  usage  this  «ioy  =  all  the  lands,  i.e., 
of  Judaea  or  Palestine,  veil,  the  veil  intended  must  be  what  was  called  the  Paro- 
cheth,  or  inner  veil,  which  bung  between  the  Holy  Place  and  the  Holy  of  Holies.  It 
was  very  heavy,  and  splendid  with  embroidery.     It  is  alluded  to  in  Heb.  vi.  19,  ix. 

3,  X.  li),  20.  The  obvious  significance  of  the  portent  was  the  departure  of  the  She- 
chinah  or  Presence  of  God  from  His  now-deserted  Temple.     Farrar. 

The  darkness. — Several  cases  in  wh.  God  made  luminaries  sig.  His  care  of  His 
people  (as  sun  and  moon  standing  still:  dial  of  Ahaz).  This  darkness  an  emblem — 
I.  Of  the  dreadful  infatuation  of  the  Jews;  IL  Of  that  darkness  in  wh.  we  were 
once  invested;  III.  Of  the  conflict  betw.  Christ  and  the  rulers  of  the  darkness  of 
this  world;  IV.  Of  the  gloom  overspreading  the  soul  of  Christ.  Learn — By  that 
darkness  our  light  is  secured.     Our  present  light  is  but  the  dawn  of  eternal  day. 

The  syyyipathy  which  prophesies. — Do  you  see  the  sympathy  of  nature  with  her 
Lord — the  sympathy  of  the  sun  in  the  heavens  with  the  Sun  of  Righteousness  ?  It 
was  not  possible  for  Him  by  whom  all  things  were  made  to  be  in  darkness,  and  for 
nature  to  remain  in  the  light.  1.  The  first  symi)athetic  fact  I  see  is  this:  all  lights 
are  dim  when  Christ  shines  not.  2.  Next,  see  the  dependence  of  all  creation  upon 
Christ,  as  evidenced  by  its  darkness  when  He  withdraws.     It  was  not  meet  that  He 


Chap,  xxlli.  46 — 5X. 


431 


who  made  all  worlds  should  die,  and  yet  all  worlds  should  go  on  just  as  they  had 
done.  If  He  suffers  eclipse,  they  must  suffer  eclipse  too ;  if  the  Sun  of  Righteous- 
ness be  made  to  set  in  blood,  the  natural  sun  must  keep  touch  with  Him.  There  is 
no  light  for  any  man  except  in  Christ ;  and  till  you  believe  in  Him  thick  darkness 
shall  blind  you,  and  you  shall  stumble  in  it  and  perish.     Spurgeon. 

46,  47.  cried  .  .  voice,  saying,  "It  is  finished. "«  he  said.^  preserving 
His  calmness  of  mind  and  fixedness  of  purpose  to  the  last  moment.  Father,  vic- 
tory of  faith.  Happy  shall  we  be  if  at  the  last  we  can  truly  call  God  Father,  into 
.  .  hands,  personal  and  special  keeping,  spirit,"  breath  of  life,  soul.  "These 
words  have  been  among  the  dying  utterances  of  St.  Polycarp,  St.  Augustine,  St. 
Bernard,  John  Huss,  Jerome  of  Prague,  Luther,  Melancthon,  and  Columbus." 
Farrar.  centurion,  a  heathen  witness  of  this  death  bears  testimony  to  Christ. 
certainly,  without  doubt,  this  .  .  man,  he  had  never  seen  a  guilty  criminal 
die  after  this  fashion. 

The  last  saying  on  the  Cross. — This  announces — I.  The  glory  of  a  happy  death. 
II.  The  glory  of  the  dying  Son  of  God.  HI.  The  glory  of  His  priestly  sacrifice. 
Steinmeyer, 

Into  Thy  hands. — The  devout  Lady  Jane  Grey,  laying  her  head  upon  the  fatal 
block,  said,  "Lord,  into  Thy  hands  I  commend  my  spirit."  The  pious  Basil,  dis- 
coursing awhile  to  those  about  him,  at  length  drew  his  latest  breath  in  the  ejacula- 
tion, "Into  Thy  hands  I  commend  my  spirit."  Arriving  at  an  island  in  the  Rhine, 
where  he  was  to  suffer  martyrdom,  John  Huss  knelt  down,  and  said,  "Lord,  I  thank 
Thee  that  Thou  hast  heard  me.  In  Thee  do  I  put  my  trust.  0  my  rock  and  my 
fortress,  into  Thy  hands  I  commend  my  spirit ! "  Bishop  Ridley,  when  he  saw  the 
flames  approaching  him,  said,  "Into  Thy  hands,  O  Lord,  I  commend  my  spirit! 
Lord,  receive  my  soul  !  Lord,  have  mercy  upon  me  ! "  So,  too,  the  French  minis- 
ter and  martyr,  Aymond  de  Lavoy,  at  his  execution,  cried,  "0  Lord  my  God,  into 
Thy  hands  I  commend  my  soul ! "  Did  the  immortal  Tasso  ever  sing  so  sweetly  as 
when  in  death  he  breathed  out  the  prayer,  "Father,  into  Thy  hands  I  commend  my 
spirit"  ?  or  did  Columbus  make  any  such  discovery  as  when,  in  the  moment  of  de- 
parture for  the  world  of  spirits,  opening  the  eye  of  faith,  he  repeated  the  same  peti- 
tion, "7?»  manus  tuas,  Domine,  conimendo  spiritum  meum"  ? 

48,  49.  smote  .  .  breasts,  some  think  in  self-accusations,  all  .  . 
acquaintance,  etc.,  among  them  the  women  named  by  Ma.,  and  ref.  to  by  Mk. 
and  Jo.     afar  off,''  decency  and  pity  prevented  a  nearer  approach. 

The  effects  of  ChrisVs  death. — I.  On  the  beholders :  1.  On  the  multitude ;  2.  On 
the  centurion.  H.  The  reflections  it  suggests  to  us:  1.  That  the  best  of  causes  may 
be  violently  opposed;  2.  That  the  cause  of  Christ  will  ultimately  triumph.     Simeon. 

Tlie  just  for  the  unjust. — Kajarnak,  a  chieftain  inhabiting  the  mountains  of 
Greenland,  notorious  for  the  robberies  and  murders  he  had  perpetrated,  came  down 
to  where  a  missionary  in  his  hut  was  translating  the  Gospel  of  John.  The  mission- 
ary read  to  him  the  narrative  of  the  Saviour's  sufferings,  when  tiie  chieftain  immedi- 
ately asked,  "  What  has  this  Man  done  ?  Has  He  robbed  anybody — has  He  murdered 
anybody?"  "No,"  replied  the  missionary,  "He  has  robbed  no  one,  murdered  no 
one;  He  has  done  nothing  wrong."  "  Then  why  does  He  suffer  ?  why  does  He  die  ? " 
"  Listen,"  said  the  missionary ;  "this  Man  has  done  no  wrong,  but  Kajarnak  has  done 
wrong;  this  Man  has  not  robbed  any  one,  but  Kajarnak  has  robbed  many;  this  Man 
has  murdered  no  one,  but  Kajarnak  has  murdered — Kajarnak  has  murdered  his  wife, 
Kajarnak  has  murdered  his  brother,  Kajarnak  has  murdered  his  child;  this  Man  suf- 
fered that  Kajarnak  might  not  suffer;  died  that  Kajarnak  might  not  die."  "  Tell  me 
that  again,"  said  the  astonished  chieftain ;  and  by  the  repetition  of  the  story  the  hard- 
hearted murderer  was  brought  in  contrition  and  tears  to  the  foot  of  the  Cross.     Bib. 

m. 

50,  51.  a  counsellor,  i-e.,  a  member  of  the  Sanhedrin,  and  therefore  a  per- 
son of  great  distinction,  good  .  .  just,  Lu.  notes  his  moral  character,  same 
.     .    them,  had  declined  to  vote,     also    .     .     God,"  a  secret  disciple. 

Waited  for  the  kingdom  of  God. — I.  Joseph's  faith  was  strong  in  the  Messiah's 
spiritual  kingdom ;  H.  He  had  the  hope  of  every  faithful  Israelite  from  the  time  the 
promise  was  first  given;  HI.  He  first  confessed  Christ,  after  His  cruciflxion.-'' 

Joseph  and  Nicodemus. — Now  when  they  had  crucifled  Him  who  was  his  hope 
and  secret  love,  Joseph  was  no  longer  able  to  conceal  th.  he  was  a  disciple  of  the 
crucified  One:  "  He  went  unto  Pilate  and  begged  the  body."  Nicodemus  joined  him ; 
he  was  a  secret  lover  of  Jesus,  a  night-disciple.     But  the  discourse  wh.  the  Lord  had 


Christ's  all-suffi- 
cient sacrifice, 
may  approach 
the  very  throne 
of  God  for  him- 
self. This  event 
took  place  near 
the  end  of  the 
three  hours  of 
darkness."  Am. 
Com. 


Jesus  dies 

a  Jo.  xlx.  30. 

b  Ps.  xxxi.  15;  1 
Pe.  ii.  23. 

c  Ma.  xxvll.  50; 
Mk.    XV.  37  ;  Jo. 

xix.  30. 

"This  great 
voice  did  great 
things."   Origen. 

The  Son  of  man 
is  dead!  His 
pains  are  ended, 
and  He  has  enter- 
ed into  "  the  joy 
that  was  set  be- 
fore Him."  By 
this  one  sacrifice 
of  Himself,  all 
other  sacrifices 
are  forever  su- 
perseded, as  a 
condition  of  the 
forgiveness  o  f 
sin,  and  of  full 
salvation .    Bliss. 


the  specta- 
tors 

dPs.  xxxTill.  11; 

cxlii.  4. 

"  The  attentive 
reader  will  have 
seen,  in  these 
last  chapters, 
that  there  were 
three  forms  of 
trial  hefore  the 
Jewish  authori- 
ties,and  as  many 
sentences  to 
death  for  blas- 
phemy; three  ac- 
cusations before 
the  secular  mag- 
istrates, Pilate 
and  Herod,  and 
as  many  declar- 
ations of  inno- 
cence."   Bliss. 

The  man  obtains 
his  will  of  Grod 
who  subjects  his 
will  to  God. 


Joseph  of 
Arimathea 

eMk.  XV.  43; Lu. 
ii.  25—38. 


/Jo.  xix.  38. 


432 


LUKE. 


Chap,  xxiii.  5S— 56. 


the  burial 
of  Jestis 

Ma.  xxvll.  57— 61; 
Mk.  XV.  42—47; 
Jo.  xix.  31—42. 

a  Is.  liii.  9. 

h  Ma.  xxvll.  62. 

"Observe  the 
abundance  of 
that  poverty,  wh. 
He  had  taken 
upon  Himself  for 
us.  For  He,  who 
in  life  had  no 
home,after  death 
also  is  laid  up  in 
the  sepulchre  of 
another,  and  be- 
ing  naked  is 
clothed  by  Jo- 
seph." Theophy- 
laU. 


the  Sabbath 
and  the 
sepulchre 

c  Lu.viii.2;xxlii. 
49. 

d  Mk.  XTl.  1. 

e  Ex.  XX.  8—10. 

••  Sunday,  in  our 
rest  from  bodily 
labor  and  em- 
ployment, in  the 
thoughts  it  sug- 
gests, the  pros- 
pects it  opens, 
the  hope  it  con- 
firms, is  a  day 
taken  from  time, 
and  made  a  por- 
tion of  eternity." 
Adam. 


held  w.  him  concerning  regeneration  had  germinated  in  his  heart  a  living  seed;  and 
before  now  this  seed  of  truth  had  grown  to  a  timid  witness  for  Jesus  (Jo.  vii.  51); 
but  now  as  Nicodemus  sees  the  Son  of  Man  lifted  up  on  the  cross,  it  shoots  vigor- 
ously out  and  brings  forth  the  lovely  fruit  of  faith.  Crucified  love  it  was  that  drew 
forth  to  the  light  the  hidden  faith  of  those  two  timid  ones,  that  they  should  become 
heroes  at  a  time  when  those  who,  at  other  times  heroes,  had  lost  heart  and  were  afraid. 
RudolijJi  Besser. 

52 — 54.  went,  "boldly"  (Mk.),  perh.  at  request  of  other  discs,  he  .  . 
down,  the  centurion  having  certified  to  His  death  (Mk.).  linen,  with  spices  fur- 
nished by  Nicodemus  (Jo.).  Both  Joseph  and  Nicodemus  in  acting  thus  not  only 
showed  great  courage,  but  also  great  self-sacrifice ;  for  the  touching  of  a  corpse 
made  them  ceremonially  unclean,  and  thus  prevented  them  from  any  share  in  the 
Paschal  Feast.  Farrar.  sepulchre,"  a  new  tomb  (Ma.)  in  the  garden  (Jo.). 
preparation,*  The  word  parasi-e?<e,  i.e.,  "preparation,"  became  the  ordinary 
Greek  word  for  Friday,  because  on  Friday  the  Jews  diligently  prepared  for  the  Sab- 
bath, which  began  at  sunset.     Farrar. 

TJie  burial  of  Jesus.— 1.  Its  possibility;  II.  Its  glory;  III.  Its  importance;  IV. 
Its  obligation.     Arndt. 


With  pilgrim  staff  and  scallop-shell 
Through  Eastern  climes  I  sought  to  i-oam ; 
This  counsel  have  I  found  to  tell, 
Brought  from  my  travels  to  my  home  :— 
With  staff  and  scallop  do  not  crave 
To  see  Christ's  cradle  and  His  grave. 
Turn  inward  1  there  in  clearest  day 
View  Bethlehem  and  Golgotha. 


O  heart !  what  helps  it  that  the  knee 
Upon  His  natal  spot  is  bended  ? 
What  helps  it  reverently  to  see 
The  grave  from  which  He  soon  ascended  ? 
Let  Him  within  thee  find  His  birth ; 
And  do  thou  die  to  things  of  earth. 
And  live  Him ; — let  this  be  for  aye 
Thy  Bethlehem  and  Golgotha. 

Rveckert. 


55,  56.  women  .  .  Galilee,"  the  two  other  Synoptists  mention  spe- 
cially Mary  of  Magdala  and  Mary  the  mother  of  James  and  Joses.  followed,  perh. 
they  knew  not  at  the  time  who  these  two  were  who  buried  their  master,  beheld  . 
,  laid,  they  carefully  noted  all  things,  returned  .  .  spices,"*  bef.  sunset. 
The  spices  are  dry,  the  ointments  liquid.  They  wished  to  complete  the  imperfect 
embalming  of  the  body  which  Joseph  and  Nicodemus  had  hastily  begun,  rested,' 
the  enemy  did  not  rest.  It  was  now  that  they  obtained  a  guard  and  sealed  the  stone. 

Tlie great  Sabbath. — I.  A  festival  of  delusive  rest  to  Israel;  II.  A  day  of  refresh- 
ing rest  to  Jesus ;  III.  A  pledge  of  recovered  rest  to  sinners ;  IV.  A  time  of  active 
rest  to  the  Father;  V.  A  type  of  the  rest  remaining  to  the  people  of  God. 

Rested  the  Sabbath  Bay. — While  these  enemies  of  Christ  were  in  fear  and  trem- 
bling, WE  NOTE  THAT  His  FOLLOWERS  WERE  RESTING.  It  was  the  Seventh  day,  and 
therefore  they  ceased  from  labor.  The  Marys  waited,  and  Joseph  and  Nicodemus 
refrained  from  visiting  the  tomb ;  they  obediently  observed  the  Sabbath  rest.  I  am 
not  sure  that  they  had  faith  enough  to  feel  very  happy,  but  they  evidently  did  ex- 
pect something,  and  anxiously  awaited  the  third  day.  They  had  enough  of  the  com- 
fort of  hope  to  remain  quiet  on  the  seventh  day.-  Now,  beloved,  sitting  over  against 
the  sepulchre  while  Christ  lies  in  it,  my  first  thought  about  it  is,  I  will  rest,  for  He 
rests.  What  a  wonderful  stillness  there  was  about  our  Lord  in  that  rocky  grave. 
The  great  stone  shuts  out  all  noise,  and  the  Body  is  at  peace.  Well,  if  He  rests,  I 
may.  If  for  a  while  the  Lord  seems  to  suspend  His  energies.  His  servants  may  cry 
unto  Him,  but  they  may  not  fret.  He  knows  best  when  to  sleep  and  when  to  wake. 
As  I  see  the  Christ  resting  in  the  grave,  my  next  thought  is,  He  has  the  power  to 
come  forth  again.  The  rest  of  the  Christian  lies  in  believing  in  Christ  under  all  cir- 
cumstances. Once  more,  it  Avill  be  well  if  we  can  obtain  peace  by  having  fel- 
lowship with  our  Lord  in  His  burial.  Die  with  Him,  and  be  buried  with 
Him;  there  is  nothing  like  it.  I  desire  for  my  soul  while  she  lives  in  the 
Lord  that,  as  to  the  world  and  all  its  wisdom,  I  may  be  as  a  dead  man." 
Spurgeon. 


Chap.  xxiv.  1—7. 


433 


CHAPTER  THE    TWENTY-FOURTH. 

1—3.  now  .  .  week,  on  the  Lord's  Bay.  very  early,  lit,  deep 
dawn-dusk,  they,  Mary  Magdalene,  Mary  the  mother  of  Joses,  and  Salome  {Ma., 
Mk.).  stone  .  .  away,  hence  the  difficulty  they  had  apprehended  «  was  re- 
moved, they  .  .  in,  it  must  have  been  a  large  sepulchre,  found  .  . 
body,  they  found  what  was  better, — the  empty  sepulchre;  the  proof  of  His 
resurrection. 

The  tomb  as  tlie  centre  of  the  most  conflicting  interest. — I.  The  possibility";  of 
doing  more  for  the  dead  body  than  for  the  living  man.  11.  The  danger  of  tarrying 
at  the  tomb  instead  of  following  the  example.  HI.  The  impotence  of  evil-minded 
men  in  reference  to  the  resurrection.     Parker. 

Unreasonable  services. — Those  good  people  to  whom  the  angels  said,  "He  is 
not  here,  but  is  risen,"  were  bearing  a  load,  and  what  were  they  carrying  ?  "What 
is  Joanna  carrying,  and  her  servants,  and  Mary,  what  are  they  carrying  ?  "WTiy, 
white  linen,  and  what  else  ?  Pounds  of  spices,  the  most  precious  they  could 
buy.  "Wliat  are  they  going  to  do  ?  Ah,  if  an  angel  could,  I  should  think  he  must 
have  smiled  as  he  found  they  were  coming  to  embalm  Christ.  "Why,  He  is  not 
here;  and,  what  is  more.  He  is  not  dead.  He  does  not  want  any  embalming.  He  is 
alive."  In  other  ways  a  great  many  fussy  people  do  the  same  thing.  See  how  they 
come  forward  in  defence  of  the  Gospel.  It  has  been  discovered  by  geology  and  by 
arithmetic  that  Moses  was  wrong.  Straightway  many  go  out  to  defend  Jesus  Christ. 
They  argue  for  the  Gospel,  and  apologize  for  it,  as  if  it  were  now  a  little  out  of  date, 
and  we  must  try  to  bring  it  round  to  suit  modern  discoveries  and  the  philosophies  of 
the  present  period.  That  seems  to  me  exactly  like  coming  up  with  your  linen  and 
precious  spices  to  wrap  Him  in.  Take  them  away.  The  amazing  news  which 
these  good  women  received — "  He  is  not  here,  but  He  is  risen."  This  was  amazing 
news  to  His  enemies.  They  said,  ""We  have  killed  Him — we  have  put  Him  in  the 
tomb;  it  is  all  over  with  Him."  A-ha !  Scribe,  Pharisee,  priest,  what  have  you 
done  ?  Your  work  is  all  undone,  for  He  is  risen  !  "What  a  thrill  went  through  all 
the  regions  of  hell !  "What  news  it  was  for  the  grave  !  Now  was  it  utterly  de- 
stroyed, and  death  had  lost  his  sting !  "What  news  it  was  for  trembling  saints. 
"He  is  risen  indeed."  They  plucked  up  courage  and  they  said,  "The  good 
cause  is  the  right  one  still,  and  it  will  conquer,  for  our  Christ  is  still  alive  at  ita 
head."    Spurgeon. 

A — 7.  perplexed,  not  knowing  what  so  strange  a  sight  might  mean,  and  prob. 
thinking  this  the  enemy's  work.*  two  men,'=  appeared  such  to  them.  "  The  white 
raiment  was  a  symbol  of  purity  and  of  fellowship  with  God  (Re.  iii.  4,  5,  18;  vii. 
9,13)."  the  living,  t2<.,  "the  living  one."''  remember  .  .  spake,*  trouble 
always  follows  forgetfulness  of  Christ's  v,'ords.  The  Comforter's  work  was,  in  part, 
to  bring  the  words  of  Christ  to  the  remembrance  of  His  disc./ 

Tlie  living  Christ. — I.  A  surprising  fact.  Jesus  among  the  dead  !  1.  The  Sav- 
iour's perfect  humanity.  2.  The  Saviour's  perfect  identity  with  the  cause  of  man. 
n.  A  MORE  SURPRISING  FACT.  Jesus  no  louger  among  the  dead !  1.  His  mission 
to  the  tomb  was  accomplished.  2.  His  vision  of  immortality  was  realized.  3.  The 
true  object  of  faith  was  secured.     Weekly  Pulpit. 

The  resurrection  of  Ch7'ist.— And  just  as  the  first  ripe  ears  of  corn  which  grew 
on  the  plains  and  the  mountain-sides  of  Palestine  were  immediately  brought  into  the 
the  Temple,  and  waved  before  the  Lord,  as  a  pledge  that  every  ear  of  corn  standing 
on  and  growing  in  Palestine  should  be  safely  reaped  and  gathered  in ;  so  the  resur- 
rection of  Christ  is  a  demonstration  that  we  His  people  shall  be  raised  again.  If 
we  sleep  in  Jesus,  God  will  bring  us  with  Him ;  because  He  lives,  we  shall  live  also. 
Dry  up  your  tears,  then.  Sometimes  you  attend  the  remains  of  your  relatives  to 
their  long  home,  you  go  to  "the  house  appointed  for  all  living."  "Can  the  dead 
live  again ?"  "Come,  see  the  place  where  the  Lord  lay."  As  surely  as  the  sepul- 
chre of  Christ  became  an  empty  sepulchre,  so  surely  the  sepulchres  of  His  people 
shall  become  empty  sepulchres  also;  as  surely  as  He  rose  and  sang  a  jubilee  of  life 
and  immortality,  so  surely  shall  His  people  come  out  of  the  grave.  How  beautifully 
has  the  prophet  Isaiah  expressed  it !  "Awake  and  sing,  ye  that  dwell  in  dust:  for 
thy  dew  is  the  dew  of  herbs,  and  the  earth  shall  cast  out  the  dead.  Thy  dead  men 
shall  live;  together  with  my  dead  body  shall  they  arise."''' 


the  resurrec- 
tion 

Ma.     xxvlll. 
Mk.    xvl.     2  — 
Jo.  XX.  1,  2. 

a  Mk.  xvl.  3. 


There  Is  no  dis- 
crepancy in  the 
different  narra- 
tives, although, 
as  we  might  have 
expected,  they 
are  fragmentary, 
and  seem  to  r-e- 
flect  the  varied 
and  tumultuous 
emotions  of  those 
who  were  the 
first  to  see  the 
Lord.  The  Eas- 
ter music,  as 
Lange  says,  is 
not  "a  monoto- 
nous chorale," 
but  an  impas- 
sioned fugue. 
Farrar. 

"The  soul  lives 
out  of  itself  in 
the  object  of  its 
affection ;  and  it 
is  there  chiefly 
to  be  found."  Au- 
giistine. 

"He  was  a  lamb 
In  His  death; 
but  a  lion  in 
His  resurrec- 
tion." Bernard. 


ang^els  in  the 
sepulchre 

Ma.  xxvlii.  5—7; 
Mk.  xvl.  5 — 7. 

b  Jo.  XX.  2. 

c  Jo.  XX.  12 ;  Ac. 
1.  10. 

d  Re.  1. 18. 

e  Ma.  xvl.  21 ; 
xvll.  23 ;  Mk.  vili. 
31;  ix.  31;  Lu.  tx. 
22;  Jo.  U.  22. 

/Jo.  xlv.  26. 

"  The  angels 
have  not  even 
had  the  fictitious 
wings  which  po- 
etry has  woven 
for  them ;  they 
have  nearly  al- 
w  a  y  8  appeared 
wearing  the  hu- 
man face  divine, 
and  speaking 
with  the  tones 
and  in  the 
tongues  of  men, 
as  if  it  were  their 
native  speech." 
Jiurton. 


434 


LUKE. 


Chap.  xxiv.  8—17. 


the  women 
tell  the 
eleven 

a  Lu.  viii.  2,  3; 
xxii.  49,  55. 

6  Jo.  XX.  18. 

"  They  were  first 
permitted  to  see 
and  to  know  Him 
who  loved  Him 
with  the  greatest 
ardor,  who 
sought  Him  with 
the  greatest 
zeal."     Cypnan. 


Peter  and 
John  visit 
the  sepulchre 

c  Jo.  XX.  3—10. 
d  Jo.  XX.  7. 
e  Jo.  XX.  10. 

«'  He  rose,  when 
the  sepulchre 
was  closed,  to 
show  that  that 
body  which 
had  heen  shut 
up  therein  dead, 
was  now  beconie 
Immortal.  He 
now  offers  His 
feet  to  be  held  by 
the  women,  to 
show  that  He  had 
real  flesh,  which 
can  be  touched 
by  mortal  crea- 
tures."   Rabanus. 


two  journey 
to  Bmmaus 

/Mai.  Hi.  16. 

While  their  faces 
are  set  towards 
Emmaus,  and 
their  feet  are 
steadily  measur- 
ing off  the  fur- 
longs of  the  jour- 
ney,  their 
thoughts  are  lin- 
gfering  behind, 
clinging  to  the 
dark  crest  of  Cal- 
vary, as  the 
c  lo  ud-pen  non 
clings  to  the  Al- 
pine peak.  They 
can  speak  of  but 
one  theme, 
"  these  things 
which  have  hap- 
pened."    Burton. 


Jesus  joins 
them 

"  A  beautiful  Il- 
lustration of  the 
promise  in  Matt, 
xviil.  20." 

(J  Mk.  xvl.  12. 


8 — II.  remembered  .  .  words,  and  at  once  understood  the  emptiness  of 
the  tomb,  told  .  .  rest,  i.e.,  the  other  women"  who  had  come  up  with  Him 
fr.  Galilee,  it  .  .  told,  Mary  M.  had  gone  fr.  the  sepulchre  first,  bef.  seeing  the 
angels  and  bef.  the  rest,  aucl  she  had  told  only  of  the  empty  tomb.*  How  anxious 
they  all  are  to  tell  the  good  news,  idle  tales,  "The  strong  word  used  (^eros)  im- 
plies mere  nonsensical  talk." 

The  first  pilgrims  to  the  holy  sepulchre. — I.  How  sadly  they  approached.  H. 
How  joyfully  they  departed.  Heaviness  may  endure  for  a  night,  but  joy  cometh  in 
the  morning.  The  first  Easter  Oospel. — I.  The  hearers.  II.  The  preacher.  III. 
The  message.     IV.  The  result  of  the  message.     Lange. 

The  women  at  the  sepulchre. — "  Coming  to  the  tomb,  as  they  thought,  to  do  hom- 
age to  a  dead  Christ,  the  Magdalene,  and  Mary,  and  Johanna,  and  Salome  found  a 
Christ  who  had  conquered  death,  and  at  the  same  time  found  an  immortality  for 
themselves;  for  the  fragrance  of  their  thought,  which  was  not  permitted  to  ripen  into 
deeds,  has  filled  the  whole  world."    Burton. 

Not  she  with  traitorous  kiss  her  Master  stung; 
Not  she  denied  Him  with  unfaithful  tongue  ; 
She,  when  Apostles  fled,  could  danger  brave. 
Last  at  His  cross  and  earliest  at  His  grave. 

Barrett. 

12.  then  .  .  Peter,  it  should  be  simply  " 6m^  Pe^er  arose."  The  "but" 
implies  his  readiness  to  believe.  John  accompanied  him  <=  (Jo.),  ran,  in  haste, 
wonder,  hope,  stoopingf  down,  low  door-way,  careful  examination,  linen  .  . 
laid,  order,  no  hurry;  napkin  folded.''  departed,  Gk.,  went  out  to  his  own,  i.e., 
home."    wondering,  yet  believing. 

Easter  at  the  graves. — I.  The  stone  of  the  curse  is  rolled  away.  II.  Angels  abide 
in  them.     lU.  The  dead  are  departed  from  them.     Rautenberg. 

Light  in  the  grave. — It  is  said  that  the  Romans  had  a  practice  of  lighting  up 
their  tombs  by  placing  lamps  in  them.  These  lamps  have  been  often  found.  Man 
does  need  a  light  to  scatter  the  terrors  of  the  dark  grave.  Christ,  the  light  of  the 
world,  makes  the  Christian's  tomb  all  light. 

"  No  more  a  charnel-house,  to  fence 
The  relics  of  lost  innocence, 
A  vault  of  ruin  and  decay ; 
Th'  imprisoning  stone  is  roU'd  away. 

*'  'Tis  now  a  cell,  where  angels  use 

To  come  and  go  with  heavenly  news, 

And  in  the  ears  of  mourners  say, 
'  Come,  see  the  place  where  Jesus  lay.' 

"  'Tis  now  a  fane  where  love  can  find 
Christ  everywhere  embalm'd  and  shrln'd; 
Aye  gathering  up  menoiorials  sweet. 
Where'er  she  sets  her  duteous  feet." 

KeUe. 

13,  14.  two,  "It  is  expressly  implied  in  ?j.  33  that  they  were  hot  Apostles." 
i^mmaus,  "The  distance  (6^  miles)  shows  that  Emmaus  could  not  have  been  the 
Emmaus  01  1  Mace.  iii.  40,  (Amwas  or  Nicopolis),  which  is  22  miles  from  Jerusalem. 
It  may  be  the  Emmaus  of  Jos.  B.  J.  vii.  6,  §  6  [Kulonieh  Succah,  iv.  5),  which  ac- 
cording to  one  reading  was  60  furlongs  from  Jerusalem."  Cam.  B.  talked  .  . 
happened,-''  what  filled  their  heart,  filled  their  mouth  too. 

The  Easter  evening  travellers. — I.  Their  journey.  II.  Their  conversation  on  the 
way,  concerning  the  things  which  had  lately  come  to  pass.  III.  The  unexpected 
companion  they  had — the  Lord,  unknown  to  them.  IV.  The  results  of  this  evening 
walk.     Anon. 

Religious  conversation. — It  is  related  of  Bishop  Usher  and  Dr.  Preston,  that,  be- 
fore they  parted,  one  said  to  the  other,  "  Come,  good  doctor,  let  us  talk  now  a  little 
of  Jesus  Christ."  Or  the  doctor  said,  "  Come,  my  lord  bishop,  let  me  hear  your  grace 
talk  of  the  goodness  of  God  with  your  wonted  eloquence ;  let  us  warm  each  other's 
hearts  with  heaven,  that  we  may  the  better  bear  this  cold  world." 

15 — 17.  communed,  compared  ea.  other's  thoughts  and  feelings.  Jesus 
.  .  near.  He  is  never  far  from  His  disc,  went  .  .  them,  are  we  where 
Jesus  can  go  with  us  ?  not  know  him,*  "Rather  recognize  Him.  There  are  two 
otlier  instances  of  the  same  remarkable  fact,  John  xx.  14,  John  xxi.  4.     The  same 


Chap.  xxiv.  r8 — 27. 


LUKE. 


435 


thing  is  evidently  implied  in  v.  37  and  in  Matt,  xxviii.  17;  and  it  exactly  accords 
with  the  clear  indications  that  the  Resurrection  Body  of  our  Lord  was  a  Glorified 
Body  of  which  the  conditions  transcended  those  of  ordinary  mortality."  sad,  full  of 
pity  for  the  sad  as  ever.  The  cause  of  their  sadness  was  disappointment  and  per- 
plexity [v.  21]. 

The  journey  to  Emmaiis. — I.  We  see  in  this  appearance,  as  in  the  others,  some- 
thing very  characteristic  of  our  Lord's  habits  and  ways  during  His  lifetime.  His  dis- 
ciples and  followers  were  always  craving  for  publicity  and  display.  He  was  always 
retiring  from  too  much  of  that,  carrying  on  His  work  as  quietly  as  i)ossible.  And  so 
here.  Jesus  rises  alone — at  the  break  of  day.  No  mortal  sees  Him  put  on  immor- 
tality. Bright  angels  stand  as  sentinels  while  He  arrays  Himself.  It  is  enough  that 
His  disciples  see  the  empty  tomb,  the  grave-clothes,  and  "the  place  where  the  Lord 
lay."  IL  We  may  see  how  easily  still,  in  that  risen  life.  He  enters  into  communica- 
tion with  men;  how  little  ditflculty  He  has  in  joining  any  company,  or  any  two  or 
three  with  whom  He  wishes  to  be  !  IH.  This  appearance  of  Christ  is  like  a  message 
of  fraternity  and  Divine  regard,  especially  to  plain,  simple,  ordinary  men— to  what 
we  may  call  common  men,  who  wear  no  distinction  and  possess  no  advantage  what- 
ever over  their  fellows.  For  who  were  these  two  men  ?  No  one  knows  anything 
about  them.  In  all  probability  there  was  not  much  to  know,  except  that  they  were 
disciples,  that  they  loved  Him.     Baleigh, 

18 — 21.  Cleopas,  supposed"  to  be  XlcoTra?,*  the  Alphcens  of  Ma.  and  Mc, 
who  do  not  name  CleojMS,  the  fath.  of  Jas.  and  Ju.,  while  Jo.  never  has  A/phceus. 
stranger,  now  just  arrived,  known,  what  all  but  strangers  must  know,  for  it 
is  "  town  talk."  what  things,  Jesus  encourages  confidence.  He  incites  them  to 
relate  the  causes  of  their  grief,  that  He  may  the  better  comfort  and  instruct. 
prophet,'^  they  confess  what  the  enemy  denied,  deed  .  .  word,''  miracles 
and  doctrines,  chief  .  .  rulers,*  they  make  no  doubt  that  Pilate  was  their 
tool,  redeemed,''  after  the  manner  in  wh.  they  expected  redemption,  third 
day,  important  recognition  of  the  time. 

The  complaint  of  clisa2)pointed  hope. — I.  How  painfully  it  sounds  while  the  Lord 
abides  in  death;  II.  How  quickly  it  is  silent  when  it  is  manifest  that  He  is  risen 
indeed. 

Tlie  neglected  Bible.— Some  gentlemen  belonging  to  a  Bible  Association  called 
upon  an  old  woman,  and  asked  if  she  had  a  Bible.  She  was  very  angry  at  being- 
asked  such  a  question,  and  replied,  "Do  you  think,  gentlemen,  that  I  am  a  heathen, 
that  you  ask  me  such  a  question?"  Then  calling  to  a  little  girl,  she  said,  "Run 
and  fetch  the  Bible  out  of  the  drawer,  that  I  may  show  it  to  the  gentlemen."  They 
desired  she  would  not  take  the  trouble,  but  she  insisted  that  they  should  "  see  she 
was  not  a  heathen."  Accordingly  the  Bible  was  brought,  nicely  covered.  On  open- 
ing it,  the  old  woman  exclaimed,  "Well,  how  glad  I  am  that  you  called  and  asked 
about  the  Bible;  here  are  my  spectacles;  I  have  been  looking  for  them  these  three 
years  and  did  not  know  where  to  find  them  !  "     Wfiitecross. 

22 — 24.  wonien,^  Mary  Magdalene,  etc.  certain*  .  .  us,  Peter  and 
John.  Him  they  saw  not,  "This  phrase  most  naturally  and  tenderly  expresses 
their  incredulity  and  sorrow.  Against  any  blind  enthusiasms  we  see  that  the  Apos- 
tles and  Disciples  were  most  suspiciously  on  their  guard.  They  accepted  nothing 
short  of  most  rigid  proof."     Cam.  B. 

T/i^  folly  of  unbelief. — Folly,  again,  is  clearly  seen  in  unbelieving  sadness,  be- 
cause the  evidence  which  should  cheer  us  is  so  clear.  In  the  case  of  the  brethren 
going  to  Emmaus  they  had  solid  ground  for  hope.  They  speak,  to  my  mind,  a  little 
cavalierly  of  the  holy  women  as  "certain  women."  I  say  not  they  speak  disre- 
spectfully ;  but  there  is  a  slurring  of  their  witness  by  casting  a  doubt  upon  it.  If 
those  who  were  at  the  empty  sepulchre  were  to  be  believed,  why  did  they  doubt  ? 
The  evidence  which  they  themselves  detail,  though  we  have  it  only  in  brief  in  this 
place,  was  conclusive  evidence  that  Christ  had  left  the  tomb ;  and  yet  they  doubted 
it.  Now,  you  and  I  have  had  superabundant  evidence  of  the  faithfulness  of  God, 
and  if  we  are  unbelieving,  we  are  unreasonable  and  foolish.     Spurgeon. 

25 — 27.  fools,*  void  of  understanding,  unintelligent,  ought  not,^'  as  a 
matter  of  necessity,  if  Christ  be  true  Messiah,  beginning  .  .  prophets,* 
taking  them  in  their  turn. 

Was  it  7iot  seemly  ? — I.  Yea,  Lord,  Thine  attributes  teach  us  the  propriety  of 
Thy  suffering:     1.  Thou  art  wise;  2.  Thou  art  Love;  3.  Thou  art  Faithfulness;  4. 


A.D.  30. 

"Let  those  who 
inquire  into  re- 
ligion recollect 
that  what  is 
above  reason  is 
not  therefore  un- 
reasonable; that 
where  difficul- 
ties are  found, 
the  Word  of  God 
is  the  onlysufa- 
cient  arbiter ; 
and  that  the 
best  means  of 
undo  rstandlng 
any  single  pas- 
sage of  Scripture 
is  to  acquire. an 
accurate  and 
long  acquaint- 
ance with  the 
whole  of  the  Sa- 
cred Volume." 
Bp.  Heber. 

Cleopas  tells 
Jesus  what 
had  hap- 
pened 

a  Routli,   R.   S.   § 

281. 

6  Jo.  xix.  25. 

c  Lu.  vil.  16  ;  Jo. 
iii.  2 ;  Ac.  ii.  22. 

d  Ac.  vii.  22. 

e  Lu.  xxlli.  1 ;  Ac. 
xili.  27,  28. 


/  Lu.   i. 

i.  6. 


5;  Ac. 


"That  St.  Luke 
was  his  com- 
panion appears 
probable.  P  e  r- 
haps  there  are 
some  parts  of 
the  history  of 
this  transaction 
which  bear  the 
marksof  a  writer 
who  was  person- 
a  1 1  y  present." 
Bp.  Sanford. 

g  vv.  9, 10. 
hv.  12. 


Jesus  ex- 
pounds the 
Scriptures 

t  He.  V.  11, 12. 

J  V.  46;  Ac.  xvil. 
3;  He.  ix.  22,  23; 
1  Pe.  i.  3,  11. 

k  V.  44;  Ac.  lil.  22; 
X.  43;  xxvi.  22. 

The  promise  to 
Eve  (»en.  iii.  15); 
the  promise  to 
Abraham  (Gen. 
xxii.  18);  the 
Paschal  Lamb 
Ex.  xii.);  tho 
(Scapegoat    (Lo. 


436 


LUKE. 


Chap.  xxiv.  28—35. 


xvl.  1—34):  the 
brazen  serpent 
(Numb.  xxi.  9); 
the  greater  pro- 
phet (Deut.  xviii. 
15) ;  and  the  star 
and  sceptre 
(Numb.  xxiv.  17), 
etc.     Cam.  B. 

they  entreat 
Hitn  to  abide 
with  them. 

a  Ge.  xxxii.  26; 
Mk.  vl.  48. 

"In  the  silence 
of  our  hearts  al- 
so, if  only  we 
crave  for  it,  and 
if  we  walk  with 
Him,  He  some- 
times so  opens 
to  us  the  Script- 
ures." Edersheini. 

"The  Christ  will 
only  abide  with 
us  if  our  longing 
and  loving  con- 
strain Him." 
Edersheim. 


their  eyes  are 
opened 

6  Ma.  xiv.  19. 

c  Je.  XX.  9 ;  xxili. 
29:  Ps.  xlv.  2; 
Jo.  vii.  46. 

"  No.thoughtof  a 
communion  sea- 
son could  have 
entered  their 
minds,  for  they 
were  not  present 
at  the  institution 
of  the  Lord's 
Supper  the 
Thui-sday  even- 
i  n  g  previous; 
and  probably 
knew  nothing 
about  it."  I'elou- 
hct. 

"  Already  we  dis- 
cern that  air  of 
mystery,  materi- 
ally  spiritual- 
ized, which 
hangs  around 
the  whole  mani- 
festation of  our 
Lord  during  the 
forty  days  of  His 
resurr  e  c  t  i  o  n 
life."  Am.  Com. 


returning  to 
Jerusalem, 
they  hear 
that  He  has 
appeared  to 
Peter 

d  1  Co.  XV.  5. 


Thy  power  to  dispose  of  Thyself  shows  Thy  fitness  for  these  suflferings.  11.  Yea, 
Lord,  Thy  achievements  teach  us  the  propriety  of  Thy  sufferings:  1.  Christ  has 
revealed  most  fully  the  character  of  God  hereby;  2.  Hereby  He  has  overcome  and 
will  overcome  the  aversion  of  man's  natural  heart  to  God ;  3.  He  has  provided  a 
means  for  our  exemption  from  eternal  suffering ;  4.  Made  all  men  believe  ' '  the  ac- 
cepted of  God;"  5.  Qualified  Himself  to  be  a  sympathetic  High  Priest;  6.  Vindica- 
ted the  eternal  law  broken  by  us;  7.  Opened  heaven,  making  the  saints  partners  of 
His  throne.     Stems  and  Twigs. 

28,  29.  village,  Emmaus  {v.  13).  made"  .  .  further,  gave  no  sign  of 
stopping  there,  constrained,  still  thinking  Him  to  be  a  stranger.  Hospitality. 
day     .     .     spent,  they  urge  the  lateness  of  tlie  hour. 

Abide  xinth  us. — I.  "What  this  request:  1.  Implies;  2.  Requests;  3.  Efl"ects.  H. 
The  prayer  in  the  evening  hour:  1.  Of  the  day;  2.  Of  the  kingdom  of  God;  3.  Of 
life.     The  Lord  does  not  allow  Himself  to  be  entreated  in  vain.     Lange. 

"Abide  with  ns." — There  are  many,  we  are  thoroughly  persuaded,  who  often 
miss  the  manifestation  of  Christ  through  the  indolently  letting  slip  some  presented 
opportunity ;  nay,  we  doubt  whether  there  be  any  man  who  is  brought  within  hear- 
ing of  the  Gospel  unto  whom  there  have  not  been  moments  in  which  he  has  stood 
upon  the  very  threshold  of  the  kingdom  of  heaven,  in  which  it  has  depended  upon  his 
immediately  obeying  some  impulse  or  hearkening  to  some  suggestion  whether  the 
door  should  fly  open  or  remain  closed  against  him.  The  mind  of  the  unconverted 
man,  stirred  through  some  secret  instrumentality,  has  felt  it  proposed  to  it  that  it 
should  take  into  its  chambers  a  Guest  who  might  discipline  the  passions  and  re- 
model the  character;  but  then  it  has  been  questioned  whether  the  proposal  should 
be  instantly  closed  with,  or  longer  time  given  for  deliberation,  and  because  the  latter 
course  has  been  adopted — because,  that  is,  the  disciples  when  at  Emmaus  have 
parted  from  their  Teacher  in  the  street,  and  gone  alone  into  the  house,  the  golden 
opportunity  has  been  lost,  and  there  has  been  no  manifestation  of  Christ  to  the 
soul. 

30 — 32.  took  bread,*  "Our  Lord  seems,  by  a  kind  of  natural  authority,  to 
have  assumed  the  position  of  host;  which  shows  that  they  were  at  an  inn."  Farrar. 
blessed,  "Gave  thanks,  as  was  customary  for  the  head  of  the  family  to  do." 
eyes  .  .  opened,  Hebraism.  They  recognized  Him.  knew,  had  no  doubt. 
vanished,  Gk.,  became  invisible.  "Before  they  had  time  to  embrace  Him  whom 
they  had  loved  so  passionately,  indeed  before  their  lips  could  frame  an  exclamation 
of  surprise,  He  had  vanished."  Burton,  and  .  .  said,'' e^c,  they  immediately 
begin  to  reflect  on  what  had  passed  since  they  first  met  Him. 

The  burnvig  heart. — I.  There  are  seasons  of  peculiar  enjoyment  in  the  Christian 
life.  H.  The  greatest  delights  of  the  believer  are  associated  with  the  presence  of 
Christ.  HL  The  means  by  which  He  works  upon  the  minds  of  His  friends.  "He 
opened  unto  us  the  Scriptures."  This  is  His  method  now.  New  light  on  old  reve- 
lations. IV.  It  is  our  duty  and  interest  often  to  review  seasons  of  great  spiritual 
enjoyment.     "Did  not,"  &c.     Preachers^  Portfolio. 

BeHeving  without  .seeing. — I  had  been  absent  from  home  for  some  days,  and  was 
wondering  as  I  again  drew  near  the  homestead  if  my  little  Maggie,  just  able  to  sit 
alone,  would  remember  me.  To  test  her  memory,  I  stationed  myself  where  I  could 
see  her,  but  could  not  be  seen  by  her,  and  called  her  in  the  old  familiar  tone,  "Mag- 
gie ! "  She  dropped  her  playthings,  glanced  around  the  room,  and  then  looked 
down  upon  her  toys.  Again  I  repeated  her  name,  "  Maggie  I  "  when  she  once  more 
surveyed  the  room,  but  not  seeing  her /a^Aer's  face,  she  looked  very  sad,  and  slowly 
resumed  her  employment.  Once  more  I  called,  "Maggie  !"  when,  dropping  her 
playthings  and  bursting  into  tears,  she  stretched  out  her  arms  in  the  direction 
wlience  the  sound  proceeded,  knowing  that  though  she  could  not  see  him,  her  father 
must  be  there,  for  she  knew  his  voice.     Bib.  Treas. 

33 — 35.  rose  .  .  returned,  the  lateness  of  the  hour,  wh.  they  had  Just 
urged  as  a  reason  for  the  stranger's  tarrying,  does  not  prevent  them  fr.  setting  out, 
"their  winged  feet  not  heeding  the  sixty  furlongs  now."  found  .  .  together, 
talking  over  the  wonders  of  the  day.  Simon,**  this  appearance  not  described. 
they,  the  two  had  also  something  strange  to  relate,  known  .  .  bread,  re- 
vealed in  and  by  the  act. 

TJie  resurrection. — "Jesus  had  publicly  perilled  His  reputation  as  the  Christ  of 
God,  on  the  occurrence  of  this  event.     When  challenged  to  give  some  sign  in  sup- 


Chap.  xxlv.  36—44. 


LUKE. 


43Y 


port  of  His  iiretensions,  it  was  to  His  future  resurrection  from  the  dead,  and  to  it 
alone,  that  He  appealed.  (John  ii.  20;  Matt.  xii.  38-41.)  Often,  and  that  in  terms 
incapable  of  misconstruction,  had  our  Lord  foretold  His  resurrection.  It  carried 
thus  along  with  it  a  triple  proof  of  the  divinity  of  our  Lord's  mission.  It  was  the 
fulfilment  of  a  prophecy,  as  well  as  the  working  of  a  miracle;  that  miracle  wrought, 
and  that  prophecy  fulfilled,  in  answer  to  a  solemn  and  confident  appeal  made  before- 
hand by  Christ  to  this  event  as  the  crowning  testimony  to  His  Messiahship." 
Eanna. 

36»  37'  3-i*^d  .  .  they,"  these  two  and  the  eleven.  Jesus,  suddenly. 
peace  .  .  you,  the  usual  salutation ;  the  form  He  approved,  terrified,  efc., 
"Even  thus,  it  is  not  surprising  that  His  presence,  in  that  manner,  as  of  one  from 
the  invisible  world,  filled  them  with  a  joyful  but  wondering  awe."  spirit,''  for  they 
knew  that  He  had  really  died. 

The  King  of  Peace  among  His  troubled  subjects. — How  faith  in  the  Saviour 
gives  peace  amidst — I.  The  doubts  of  unbelief:  II.  The  disquietudes  of  the  con- 
science; III.  The  sorrows  of  life;  IV.  The  fear  for  the  future;  V.  The  prospect 
of  death.  Lai^ge. — Peace. — I.  Over  us.  II.  In  us.  HI.  Among  us.  IV.  Around 
us.    Allbrecht. 

Christian  peace. — Christian  peace,  the  peace  which  Christ  gives,  the  peace  which 
He  sheds  abroad  in  the  heart,  is  it  aught  else  than  such  a  glorified  harmony  — 
the  expelling  from  man's  life  of  all  that  was  causing  disturbance  there,  all  that 
was  hindering  him  from  chiming  in  with  the  music  of  heaven,  all  that  would  have 
made  him  a  jarring  and  a  dissonant  note,  left  out  from  the  great  dance  and  min- 
strelsy of  the  spheres,  in  which  now  shall  mingle  for  ever  the  consenting  songs  of 
redeemed  men  and  elect  angels  ?  Trench. — Satisfactory  peace. — A  soldier  dying 
in  the  Crimea  requested  to  have  the  passage  read  to  him,  "Peace  I  leave  with 
you,"  &c.  When  it  was  done,  he  said,  "I  have  that  peace.  I  am  going  to  that 
Saviour.     God  is  with  me:  I  want  no  more,"  and  expired, 

38 — 40.  and  .  .  said,  comforting  and  convincing  words,  behold  .  . 
handle,  etc.,  He  would  have  every  doubt  removed.  Thomas  was  not  present. 
hands,  bearing  in  the  print  of  the  nails  the  signal  proof  of  His  identity,  and 
His  feet,  "which  must  therefore  have  been  pierced,  and  not  merely  tied  to  the 
Cross." 

TJie  spiritual  universe. — I.  There  is  in  the  universe  a  species  of  spiritual  exist- 
ence separable  from  all  material  organizations,  here  called  spirit,  n.  Of  this  species 
of  spiritual  existence  man  is  a  member,  even  in  his  corporeal  and  earthly  state.  III. 
These  spiritual  existences  are  the  chief  forces  of  the  world.     Homihst. 

Our  Lord^s  indulgent  treatment  of  mistakes  and  imperfections  in  religious  be- 
lief.— "We  may  venture  to  say  that  the  disciples,  seeing  our  Lord  in  the  midst  of  them, 
ought  to  have  recognized  Him  at  once.  They  knew,  from  long  companionship  with  him, 
that  there  were  no  discoverable  limits  to  His  power  over  life  and  nature.  That  our  Lord 
lield  His  disciples  responsible  for  such  knowledge  as  this  is  plain  from  the  words  which 
He  had  used,  earlier  in  the  afternoon.  Yet,  looking  to  St.  Luke's  report,  what  tender 
censure  it  is  !  Here  certainly  is  no  expression  which  betrays  grief  or  anger.  What  a 
lesson  is  here  for  all  who,  whether  as  fathers  and  mothers,  or  teachers,  or  clergy- 
man, have  upon  their  hands  the  immense  responsibility  of  imparting  religious  truth 
to  others  !  The  first  condition  of  successful  teaching  is  patient  sympathy  with  the 
difficulties  of  the  learner.  A  great  master  was  once  asked,  "  What  is  the  first  con- 
dition of  successful  teaching?"  "Patience,"  he  said.  "What  is  the  second?" 
" Patience."     "What  is  the  third ?"     He  paused,  then  said,  " Sympathy." 

41 — 44.  believed    .    .    joy,"  too  good  to  be  true,    have    .    .    meat,*^ 

i.e.,  food.  He  will  give  them  a  further  proof,  broiled,  "A  meal  of  fish  at  Jeru- 
salem might  surprise  us,  if  we  did  not  learn  fi'om  the  Talmud  that  it  was  regularly 
supplied  from  the  inexhaustible  stores  of  the  Lake  of  Gennesareth."  eat  .  . 
them,  this  a  spii'it  could  not  do.  and  .  .  said,^  their  doubts  being  removed, 
and  their  wonder  subsided,  they  were  in  a  condition  to  receive  instruction,  these 
.  .  words,  words  to  wh.  He  had  oft.  referred  and  expounded.  His  predictions 
and  their  Scriptures. 

Christ's  quotations  from  the  Old  Test. — Our  Lord  makes  quotations  from,  or  di- 
rect reference  to  passages  in  twenty-two  out  of  the  thirty-nine  books  of  the  Old 
Testament,  viz. :— Ge.,  Ex.,  Le.,  D.,  1  S.,  1  and  2  K.,  1  and  2  Ch.,  Ps.,  Pr.,  Is.,  Ez., 
Da.,  Ho.,  Joel,  Jon.,  Mi.,  Zeph.,  Zech.,  Mai.     In  Ma.  He  quotes  nearly  one  hundred 


Jesus  ap- 
pears to  tlie 
eleven 

a  Ma.  XX vl.  14; 
Jo.  XX.  19. 

b  Mk.  Vl.  49. 

Peace  be  unto  you. 
"  The  common 
Jewish  saluta- 
tion, but  filled 
with  meaning 
and  power,  com- 
1  n  g  from  the 
lips  and  heart  of 
Jesus.  It  was 
peace,  in  c  o  n  - 
trast  with  the 
fear  of  the  Jews, 
which  had  caus- 
ed them  to  fasten 
their  doors.  1 1 
was  peace  from 
trouble,  for  their 
Friend  and 
Teacher  was 
dead  and  is  alive 
again ;  seemed 
lost,  but  is  found. 
The  night  had 
passed,  and  the 
sweet  light  had 
begun  to  dawn." 
Peloubet. 


"If  thou  wouldst 
ascend  and  come 
up  to  thy  Lord 
God  thou  must 
come  up  by  the 
wounds  of  His 
blessed  human- 
ity that  remain, 
as  it  were,  for 
that  use;  and 
when  thou  art 
got  up  there,  thou 
wouldst  rather 
su,tfer  death, than 
willingly  commit 
any  sin."  Abp. 
Leighton. 


c  Ge.  xlv.  26. 
i  Jo.  xxl.  5. 

"  From  knowing 
that  our  Saviour 
possessed  the 
real  human  na- 
ture after  His 
resurrection,  we 
are  taught  to  ex- 
pect the  resur- 
rection of  the 
body."   Ogden. 

ev.  6;  Lu.  ix.  22; 
xviii.  31;  Ma. 
xvl.  21;  xvil.  22; 
XX.  18. 


438 


LUKE. 


Chap.  xxlv.  45— 49« 


their  tinder- 

standiug 

opened 

a  Ac.  xvi.  14. 

If  the  law  of 
Moses  had  not 
anything  of  a 
more  latent 
meaning,  David 
would  not  have 
said,  "Open 
Thou  mine  eyes, 
that  I  may  see 
the  wondrous 
things  of  Thy 
law!"     Origen. 

"The  Church 
cannot  be  obedi- 
ent and  let  one 
nation  be  with- 
out the  Grospel. 
The  duty  i  s 
obligatory,  not 
on  ministers  and 
missionar  ies 
alone,  but  upon 
the  whole 
Church.  The 
commission  was 
given  not  to  the 
Apostles  only, 
but  to  the  whole 
body  of  five  hun- 
dred Disciples . 
It  is  the  nature 
of  a  living  Chris- 
tianity to  be  mis- 
sionary. Max 
Miiller  says  that 
of  all  religions 
only  the  mis- 
sionary religions 
are  living.  That 
church  is  dead 
which  is  not 
anxious  to 
preach  the  Gos- 
pel to  every 
creature."  Pelcm- 
het. 


they  are  told 
to  await  the 
coming  of  the 
Spirit 

b  Jo.  xiv.  16— 2G; 
XV.  26;  xvi.  7— 
11. 

"  They  had  been 
washed  (John 
XV.  3),  now  the 
clothing  is 
Ijromised."  lien- 
gel. 

c  Is.  xllv.  S ;  Joel 
li.  28;  Ac.  1.8;  11. 
1—21. 

"In  complete- 
ness the  Gospel 
of  Luke  must 
rank  first  among 
the  four.  The 
evangelist  b  e  - 
gins  with  the  an- 
nouncement of 
the  birth  of 
Christ's  forerun- 
ner,   and    c  o  n  - 


l)assages,  from  nineteen  books;  iu  Mk.,  lifteen  passages,  from  thirteen  books;  in 
Lu.,  twenty-five  passages,  from  tliirteen  books;  iu  Jo.,  eleven  passages,  from  six 
))Ooks.  If  we  may  malce  such  comparisons,  we  may  say  that  De.  and  Is.  were  His 
favorite  books.  In  Ma.  aloue  there  are  eighteen  references  to  De.,  and  three  in  the 
other  Gospels.  To  Is.  there  are  twenty  in  all.  To  the  Ps.  there  are  sixteen,  to  Da. 
fomteen,  to  Ex.  fourteen,  to  Le.  thirteen.  In  the  eighty-nine  chapters  of  the  four 
Gospels  are  one  hundred  and  forty  direct  allusions  to  specific  passages  of  the  Jewish 
Scriptures.  Our  Lord  never  makes  a  single  quotation  from  the  Apocryphal  books, 
nor  can  we  gather  that  He  had  ever  read  them.  It  is  remarkable  that  His  quota- 
tions are  much  more  literally  from  the  Septuagint  than  those  of  the  Evangelists, 
when  they  quote  for  themselves,  or  of  the  Apostles,  as  found  in  the  Acts  and 
Epistles. 

45 — 48.  opened,"  of  little  use  to  open  the  Scriptures,  without  the  mind  be 
opened  by  Divine  power.  Hence  the  power  with  which  they — till  this  time  so  dull  and 
slow  of  heart— henceforth  explained  them,  Acts  i.  16 — 20;  ii.  16,  25,  &c.  Farrar. 
behoved,  became  right  and  needful,  beginning',  aft.  having  so  begun,  it  shall 
go  abroad,     things,  life,  death,  resurrection  of  the  Son  of  God. 

Sjyecial  efforts  for  the  conversion  of  cities. — It  becomes  Christians  in  all  ages  to 
make  special  efforts  for  the  conversion  of  cities  and  large  towns:  I.  Our  Saviour  de- 
voted His  personal  ministry  very  much  to  cities  and  large  towns;  II.  Christ,  in  His 
instructions  to  His  disciples,  particularly  directs  their  attention  to  cities  and  large 
towns;  III.  Cities  were  the  theatres  of  the  Holy  Spirit's  first  and  most  illustrious 
achievements — instance,  Jerusalem,  Antioch,  Ephesus,  Corinth,  &c. ;  IV.  We  should 
seek  the  conversion  of  cities,  because  in  them  the  adversary  reigns  with  peculiar  power ; 
V.  There  are  peculiar  advantages  for  the  promotion  of  religion  in  cities ;  VI.  Another 
reason  for  special  efforts  in  behalf  of  cities  is,  the  influence  which  they  exert  on  the 
country  and  on  the  world.     W.  Patton. 

Progress  of  Christianity. — The  following  tabular  statement,  a  conjectural  but 
probable  representation  of  the  progressive  increase  of  Christians  in  the  world,  is  at- 
tributed to  Sharon  Turner:  1st  century,  500,000;  2nd,  2,000,000;  3rd,  5,000,000; 
4th,  10,000,000;  5th,  15,000,000;  6th,  20,000,000;  7th,  24,000,000;  8th,  30,000,000; 
9th,  40,000,000;  10th,  50,000,000;  11th,  70,000,000;  12th,  80,000,000;  13th,  75,- 
000,000;  14th,  80,000,000;  15th,  100,000,000;  IGth,  125,000,000;  17th,  155,000,- 
000;  18th,  200,000,000.  With  the  exception  of  the  thirteenth  {tenebrosum,  as  the 
late  Dr.  Miller  galled  it),  the  progress  of  the  truth  has  been  ever  onward.  From 
every  defeat  it  has  risen  afresh,  and  what  has  never  been  the  case  in  any  other  system, 
religious,  social,  or  intellectual,  has  revived  anew  from  the  ashes  of  its  own  inward  cor- 
ruptions. In  this  nineteenth  century  the  Christian  population  of  the  world  cannot  be 
far  from  300,000,000,  and  its  progress  now  is  more  rapid  than  in  any  period  since 
the  apostolic  age.  What  imagination  can  forecast  the  conquests  of  the  next  fifty 
years  !  The  leaven  is  working  in  every  land ;  the  old  empires  of  idolatry  and  super- 
stition are  eflete  and  ready  to  vanish,  while  new  Christian  empires  are  born  almost 
in  a  day.  Every  new  discovery  in  nature  or  invention  in  art  helps  to  spread  the 
Gospel.     Haven. 

49.  send,  i.e.,  will  send,  promise,  recorded  by  Jo.*  tarry,  waiting,  pray- 
ing, expecting,  endued,  clothed,  power,"  spiritual  power  and  unction;  ability 
to  win  men  to  Christ. 

The  promise  of  the  Father. — What  is  it  ?  The  Holy  Ghost.  Concerning  whom 
consider — I.  His  person;  II.  His  office:  1.  To  dictate  the  Gospel;  2.  To  renew,  en- 
lighten, and  direct  us;  3.  To  unite  us  to  Christ;  4.  To  comfort  and  support  the 
Church  under  troubles.  HI.  When  this  promise  was  fulfilled:  1.  Not  just  atClirist's 
ascension;  2.  Nor  before  that;   3.  But  afterwards.     Beveridr/e. 

Tlie  poioer  of  the  Holy  Spirit. — Suppose  we  saw  an  army  sitting  down  before  a 
granite  fort,  anil  they  toid  us  tliat  they  intended  to  batter  ii  down ;  we  might  ask 
them,  "How  ? "  They  point  to  a  cannon-ball.  Well,  but  there  is  no  power  in  that; 
it  is  heavy,  but  not  more  than  half  a  hundred,  or,  perhaps,  a  hundred  weight;  if  all 
the  men  in  the  army  hurled  it  against  the  fort  they  would  make  no  impression. 
They  say,  "No;  but  look  at  the  cannon."  Weil,  tiiere  is  no  i)Ower  in  that.  A  child 
may  ride  upon  it,  a  bird  may  perch  in  its  mouth ;  it  is  a  machine,  and  nothing  more. 
"But  look  at  the  powder."  Well,  there  is  no  power  in  that;  a  child  may  si)ill  it,  a 
sparrow  may  peck  it.  Yet  this  jmwerless  i)Owder  and  powerless  ball  are  put  into  the 
powerless  cannon,  one  spark  of  fire  enters  it;  and  then,  in  the  twinkling  of  an  eye, 
that  powder  is  a  flash  of  liglilning,  and  that  ball  a  thunderbolt,  which  smites  as  if  it 


Chap.  xxiv.  50—53. 


439 


had  been  sent  from  heaven.  So  it  is  with  our  Church  machmery  at  this  clay;  we 
have  all  the  instruments  necessary  for  pulling  down  strongholds,  and  0  for  the  bap- 
tism of  fire  !     W.  Arthur. 

50 — 53.  and.  forty  days  aft.«  led  .  .  out,  glorified  in  a  sequestered 
spot,  and  thus  taugnt  lesson  of  humility,  lifted  .  .  them,  last  word  of  Christ, 
a  blessing,  while,  letting  His  blessing  fall  upon  them,  as  Elijah  his  mantle  upon 
Elisha.  parted  .  .  heaven,  "borne  on  a  cloud,  as  we  see  in  the  Acts,  slowly 
and  visibly,  before  their  eyes."  Bliss,  worshipped,^  offered  Him  divine  homage. 
joy,  they  had  lost  His  presence,  but  had  His  promise.  They  rejoiced  in  that  now 
they  understood  what  had  so  perplexed  them  before,  temple,  associated  with 
Israel's  glory,  and  their  Master's  word,  praising  .  .  God,  for  what  they  had 
seen,  heard,  and  now  with  good  reason  expected. 

Tlie  ascension  of  Christ. — I.  Our  Lord's  departure  from  His  disciples:  1.  His  ob- 
ject in  coming  into  the  world ;  2.  His  occupation  when  departed  from  it.  H.  The 
effect  it  produced  upon  them.  They  were  "filled  with  sorrow"  when  our  Lord  told 
them  of  His  intended  departure;  but  now  they  were  as  full  of  joy.  Learn — (1)  To 
adore  Christ,  as  did  the  disciples;  (2)  To  rejoice  in  Him;  (3)  To  consecrate  your- 
selves to  Him ;  (4)  To  wait  for  the  accomplishment  of  all  His  promises.  Rev.  W. 
Arthur. 

The  ascension  of  Christ. — "The  world  cannot  bury  Christ.  The  earth  is  not 
deep  enough  for  His  tomb,  the  clouds  are  not  wide  enough  for  His  winding-sheet:  He 
ascends  into  the  heavens,  but  the  heavens  could  not  contain  Him.  He  still  lives  in 
the  Church,  which  burns  unconsunied  with  His  love ;  in  the  truth  that  reflects  His 
image;  in  the  hearts  which  burn  as  He  talks  with  them  by  the  way."  Edward 
Thomson.  "Oh,  if  we  could  only  lift  up  our  heads,  and  live  with  Him:  live  new 
lives,  high  lives,  lives  of  hope  and  love  and  holiness,  to  which  death  should  be  noth- 
ing but  the  breaking  away  of  the  last  cloud,  and  the  letting  of  the  life  out  to  its  com- 
pletion. May  God  give  us  some  such  blessing  for  our  Easter  Day."  Phillips 
Brooks. 


eludes  with  the 
particulars  o  f 
the  Ascension ; 
thus  embracing 
the  whole  great 
procession  o  f 
events  by  which 
our  redemption 
was  ushered  in, 
accompl  i  s  hed 
and  sealed  in 
heaven."   Alford. 

the  ascen- 
sion 

a  Ac.  i.  3. 

6  Ps.  Ixxii.  15. 

A  s  the  holy 
Church  through- 
out all  the  world 
keeps  her  Sab- 
baths now,  her 
anthems  and 
songs  are  a  sweet 
incense  burned 
by  the  door  of 
the  empty  sepul- 
chre;  for,  "The 
light  which 
threw  the  glory 
of  the  Sabbath 
into  the  shade 
was  the  gloi-y  of 
the  risen  Lord." 
Burton. 


Such,  then,  is  the  Gospel  of  St.  Luke :  — the  Gospel  of  the  Greek  and  of  the  future ;  of  catholicity 
of  mind;  the  Gospel  of  hymns  and  of  prayers;  the  Gospel  of  the  Saviour;  the  Gospel  of  the  univer- 
sality and  gratuitousness  of  salvation ;  the  Gospel  of  holy  toleration ;  the  Gospel  of  those  whom  the 
religious  world  regards  as  heretics ;  the  Gospel  of  the  publican,  and  the  outcast,  and  the  humble 
poor,  and  the  weeping  Magdalene,  and  the  crucified  malefactor;  the  Gospel  of  the  lost  piece  of 
money  and  the  lost  sheep ;  the  Gospel  of  the  good  Samaritan  and  of  the  prodigal  son ;  the  Gospel  of 
the  saintly  life,  of  pity,  of  forgiveness  obtained  by  faith,  of  pardon  for  all  the  world ;  the  Gospel  of 
grace  and  of  the  glad  tidings  of  free  salvation ;  the  Gospel  of  Him  who  was,  as  we  all  are,  the  Son  of 
Adam,  and  who  died  that  we  all  might  be  the  sons  of  God.  Such  are  its  lessons.  Have  not  some  of 
us  very  much  misread  and  mistaken  them  ?  Has  the  best  Christian  among  us  all  done  more  than 
just  begin  to  spell  out  their  meaniug  ?    Farrar's  Messages  of  the  Books. 


Ilntrobuction. 

I.  Author.  John,  "the  Divine," called  "the disciple  whom  Jesus  loved"  (Jo.  xiii.  23;  xix.  26; 
XX.  2;  xxi.  7,  20),  and  one  of  the  "sons  of  thunder,"  was  s.  of  Zebedee  and  Salome  (Ma.  iv.  21; 
xxvii.  56 ;  Mk.  xv.  40).  His  father  was  a  fisherman,  prob.  of  Bethsaida,  and  apparently  in  good  cir- 
cumstances {see  and  cf.  Mk.  i.  20;  Lu.  viii.  3;  xxiii.  55;  cf.  Mk.  xvi.  1;  Jo.  xix.  27;  and  Jo.  xviii. 
15,  where  a:AA.o5  juaQt/rr/i  prob.  =  John).  His  mo.  is  said  {Theophylact.)  to  have  been  dau.  of 
Joseph  (Mary's  husband)  by  a  former  wife ;  if  so,  she  was  our  Lord's  sister,  and  John  His  nephew. 
John  fol.  his  fa.'s  occupation  till  his  call  to  the  Apostleship  (Ma.  iv.  21,  22 ;  Mk.  i.  19,  20;  Lu.  v.  1 — 
10)  at  ab.  twenty-five  years  of  age.  He  remained  with  Christ  till  His  ascension ;  was  present  at 
Council  at  Jerus.,  a.d.  49  or  50  (Ac.  xv.);  is  said  to  have  gone  to  Asia  M.  as  pastor  of  the  Seven 
Churches;  resided  chiefly  at  Ephesus;  was  banished  thence  by  Domitian,  a.d.  95,  to  Patmos,  where 
he  wrote  the  Apocalypse;  was  recalled  on  accession  of  Nerva,  a.d.  96;  returned  to  Ephesus,  where 
he  died  {Polycrates)  ab.  a.d.  100,  aged  ab.  100  yrs.,  in  third  yr.  of  reign  of  Trajan  {Irenceus,  Clement 
of  Alex.,  Origen,  Eusebius,  Jerome).  [That  he  was  thrown,  prior  to  his  exile,  into  a  caldron  of  boil- 
ing oil,  by  order  of  Domitian,  bef.  the  Porta  Latina  at  Rome,  rests  mainly  on  the  authority  of  Ter- 
tullian ;  not  mentioned  hy  Irenceus  and  Ori(/e)i].  II.  Language.  That  it  was  writ,  in  Gk.  is  the 
unan.  test,  of  antiquity.  HI.  Origin.  John  oft.  states  that  he  records  what  he  had  seen  and  heard 
(i.  14;  xiii.  2;  xviii.  15;  xix.  26,  35;  xx.  2).  "I  have  no  hesitation  in  receiving  as  the  true  ace.  of 
the  source  of  this  Gos.  that  gen.  given  and  believed,  viz. :  that  we  have  it  fr.  the  autoptic  authority 
of  the  Apostle  himself "  (Alford).  IV.  Time.  Exact  date  uncertain,  but  prob.  a.d.  70 — 85  (Alford). 
Ab.  half  a  century  probably  intervened  betw.  Lukes  Gospel  and  John's  (Wordsworth).  V.  Place. 
Ephesus  (Irenceus,  Jerome,  and  others).  Some  say  Patmos;  and  others,  that  it  was  dictated  at 
Patmos  and  published  at  Ephesus.  YI.  For  whom  written.  Mainly  and  ultimately  for  Chris- 
tians (xix.  35;  XX.  31),  to  build  them  up  and  confirm  them  in  the  faith  of  our  Lord's  Divinity. 
VII.  Peculiarities:  1.  Style— (!)  Purity  of  the  Gk. ;  (2)  Simplicity  (Westcotfs  Intro.);  Deepest 
truths  in  colloquial  language  (Alford) ;  (3)  Heb.  cast  of  thought  and  expression ;  (4)  Doctrinal.  2. 
Contents.  Among  the  matters  not  contained  in  the  other  Gospels  are,  introduction  and  testimony  of 
John,  i.  1 — 51;  first  mir.,  ii.  1 — 11;  first  Passo.,  ii.  13 — 22;  visit  of  Nicodemus,  iii.  1 — 21;  last  testy. 
of  John,  23 — 36;  woman  of  Samaria  and  sec.  mir.,  iv.  4 — 54;  sec.  Passo.,  v.;  discourse  in  the  syna- 
gogue, vi.  25 — 71;  discourses  on  His  nature  and  office,  viii.,  ix.,  x. ;  raising  of  Laz.  and  sec.  anoint- 
ing, xi.,  xii.  1 — 11;  final  discourse  and  prayer,  xiv.,  xv.,  xvi.,  xvii. ;  incidents  conn,  with  the  Resur- 
rection, XX.  2 — 10;  xxi.  1 — 25.  This  Gos.  may  be  considered  in  some  measure  supplementary  to  the 
others.  Some,  indeed,  are  disposed  to  deny  that  Jo.  was  acquainted  with  the  works  of  the  rest. 
But  there  is  great  antecedent  improbability  in  this.  Surely  we  may  suppose  them  welcomed  by  the 
Church.  They  would  soon  circulate  through  Pales,  and  A.  Minor.  It  would  be  strange  indeed  if, 
after  sev.  yrs.,  they  never  reached  Jo.,  resident  in  one  of  these  countries.  And,  though  some  of  the 
events  narrated  by  the  others  are  given  by  Jo.,  yet  there  are  omissions  in  his  work — as  the  Transfig- 
uration— for  wh.  it  is  hard  to  ace,  if  he  was  not  aware  that  this  had  been  already  chronicled. 


(1)    After  Luthardt,  quoted  in  Alfoi-d's  Greek  Testament, — {Prolegomena). 


I.  JESUS  THE  SON  OF  GOD. 

i.  The  Christ 1.  1-18 

il.  Jesus  intro.  to  the  world. 

1.  By  the  Baptist 1.  19-40 

2.  By  Hlmsell i.  41— il.  11 

Hi.  First  Revelation  as  Son  of  God. 

1.  In  Jerus.  and  Juda;a ii.  12— lii.  36 

2.  In  Samaria  and  Galilee lii.  36— i v.  54 

II.  JESUS  AND  THE  JEWS. 

1.  Jesus  the  I^ife. 

1.  Beginning  of  opposition v .  1-47 

2.  Progress  of  belief  and  unbelief vi.  1-71 

II.  Jesus  the  Wght. 

1.  Unbelief  at  Jerus vll.  1-52 

2.  Opposition  culminating viii.  12-59 

3.  The  office  of  the  Light ix.  x. 


111.  The  delivery  of  Jesus  to  death  is  the  Wfe 
and  the  Judgment  of  the  world. 

1.  Raising  from  the  dead xi.  1-57 

2.  Prophetic  announcements xii.  1-36 

3.  Final  judgment  on  Israel xii.  37-50 

III.  JESUS  AND  HIS  OWN. 

i.  Jesus's  love,  and  the  belief  of  His  discs. 

1.  Love  in  condescension xiii.  1-30 

2.  In  keeping  and  completing  faith 

xiii.  31— xvi.  33 

3.  In  exaltation  of  Son  of  God xvll. 

ii.  Jesus  the  I^ord. 

1.  Self-surrender  to  enemies xvlil.  1 

— xix. 16 

2.  Self-surrender  to  death xix.  16-42 

3.  Eesurrection,  etc xx.  1-29 

IV.  APPENDIX. 

1.  Symbolic  draught  of  fishes xxi.  1-8 

2.  Symbolic  meal xxi.  9-14 

3.  Duties  and  prospects xxi .  15-23 

4.  Conclusion  xxi.  24,  25 


(2)     Condensed  from  Zamjoe  {quoted  in  Smith''s  Dictionary  of  the  Bible). 


.  I.  THE  PROLOGUE i.  1-18 

II.  THE   HISTORY. 

i.  Events  in  con.  with  iourneys. 
1 i.  19—11.  12 

2 ii.  13— iv.  54 

3 V. 

4 vi. 

5 vii.— X.21 

6 X.  22-42 

7 xi.1-54 

8 xi.  55— xii.  50 


III.  HISTORY  OF  CHRIST'S  DEATH. 

1.  Preparations  for  the  passion. . .  .xiii.— xvll. 

2.  Circumstances  of  It xvlii . ,  xix. 

3.  Resurrection xx.  1-29 


IV.  THE  CONCLUSION. 

1.  Scope  of  the  History xx.  30,  31 

2.  Confirmation. xxi.  1-24 

3.  Reason  of  close  of  history xxi.  25 


*  For  other  Synopses,  see  the  elaborate  plan  of  Mr.  "Westcott  {IntrodKciion  to  the  Gospels,  pp. 
258 — 260),  and  the  very  excellent  one  of  Bengel  (Gnomon,  ii.  226 — 229,  Clark's  edition). 


Chap.  1.  1—5. 


JOHN. 


445 


CHAPTER   THE  FIRST. 

The  Logos. — In  this  brief  introduction  to  iiis  Gospel  Joiin  summarizes  its  contents, 
and  presents  an  abstract  of  tlie  history  he  is  about  to  relate  in  detail.  That  the 
Eternal  Word,  in  whom  was  the  life  of  all  things,  became  flesh  and  was  manifested 
among  men;  that  some  ignored  while  others  recognized  Him,  that  some  received 
while  others  rejected  Him, — this  is  what  John  desires  to  exhibit  at  large  in  his  Gos- 
pel, and  this  is  what  he  summarily  states  in  this  compact  and  pregnant  introductory 
passage.  He  uses  the  term.  Word,  without  apology,  because  in  point  of  fact  it  already 
had  circulation  both  among  Greek  and  Jewish  thinkers.  For  not  among  the  Jews 
only,  but  everywhere,  men  have  keenly  felt  the  difficulty  of  arriving  at  any  certain 
and  definite  knowledge  of  the  Eternal  One.  In  the  apocryphal  books  of  the  Old 
Testament  the  Wisdom  and  the  Word  of  God  are  poetically  personified.  The  title  it- 
self is  full  of  significance.  The  word  of  a  man  is  that  by  which  he  utters  himself,  by 
which  he  puts  himself  in  communication  with  other  persons  and  deals  with  them. 
By  his  word  he  makes  his  thought  and  feeling  known.  His  word  is  his  character  in 
expression.  The  Word  of  God  is  God's  power,  intelligence,  and  will  in  expression ; 
not  dormant  and  potential  only,  but  in  active  exercise.  By  a  man's  word  you  could 
perfectly  know  him,  even  though  you  were  blind  and  could  never  see  him.  So  by  the 
Logos  whom  John  presents  we  may  perfectly  know  God  though  we  do  not  see  Him. 
Our  first  thought  of  God  then  must  be  what  the  Incarnation  suggests,  that  the  God 
with  whom  we  have  to  do  is  one  who  sacrifices  Himself  for  us  aud  makes  common 
cause  with  us  in  all  which  concerns  our  welfare.  The  second  lesson  of  the  Incarna- 
tion regards  our  own  duty.  "If  God  so  loved  us  we  ought  also  to  love  one  another." 
Marcus  Bods.  Biographers  usually  give  some  notices  of  ancestry ;  other  Evangelists 
do  it,  Matthew  taking  us  back  by  fourteen  generations  to  the  captivity,  fourteen  more 
to  David,  and  yet  fourteen  to  Abraham ;  while  Luke  conducts  us  through  four  thou- 
sand years  to  the  father  of  mankind.  Here  we  are  taken  at  once  to  the  home  of 
eternity.  Of  what  nationality,  of  what  family  is  the  Word  ?  Visit  the  City  of  God, 
the  ancient  capital  of  the  universe ;  examine  the  record,  and  there  amongst  the  ev- 
erlasting hills  you  will  find  the  early  dwelling-place  of  the  Word.  Out  of  thee,  Beth- 
lehem Ephratah,  has  come  One  whose  goings  forth  have  been  of  old,  from  everlast- 
ing. Br.  A.  C.  Thompson.  "This  admirable  historian  begins  his  Gospel  beyond 
Moses,  before  the  beginning  of  the  world,  and  ends  his  Revelation  beyond  all  histo- 
rians with  what  shall  be  after  the  end  of  the  world.  This  disciple  was  the  beloved  of 
his  Master,  and  so  loving  to  Him  that  he  equalled  the  love  of  women ;  for  he  was  with 
them,  the  last  at  the  Cross,  and  the  first  at  the  Sepulchre,  and  outran  Peter  for  all 
his  zeal."     Austin. 

I — 5.  beginning,"  bef.  all  created  things.''  Word  .  .  God,  so  by 
Platonists,  and  learned  Jews — as  Philo — Xoyd  was  used  to  sig.  the  Creator  of  the 
world.  Philo,  in  his  Book  of  Agriculture,  calls  the  Xoyoi  "  God's  first-born  Son."" 
all  things.*^  in  .  .  life,*  the  essential  principle,  and  primal  source  of  life — 
He  was  the  living  One.  and  .  .  life,  the  higher  spiritual  life,  light,-'' 
knowledge  and  happiness,  light,  of  truth  and  holiness  in  the  person,  character, 
teaching  of  Jesus,  darkness,'  sin,  error,  ignorance.  The  darkness  made  the 
Ught  more  conspicuous,  comprehended  .  .  not,*  R.  V.,  "apprehended," 
margin  "  overcame." 

In  the  beginning,  etc. — The  sense  of  these  words  and  the  final  cause  of  the  Incarna 
tion,  are  well  expressed  by  Irenaeus  (iii.  18.  1),  the  scholar  of  Polycarp,  the  disciple  of 
3t.  John:  "It  has  been  clearly  shown,  that  the  Word  existed  in  the  Beginning  with 
God;  and  that  by  Him  all  things  were  made;  and  that  He  who  had  been  always 
present  with  mankind,  was,  in  the  last  days,  according  to  the  time  pre-ordained  by 
the  Father,  united  with  His  creature,  and  became  Man  and  capable  of  suflTering. 
For  it  has  been  shown,  that  the  Son  of  God  did  not  then  begin  to  be,  but  was  al- 
ways existing  vrith  the  Father,  and  that  when  He  was  Incarnate  and  made  Man,  He 
summoned  up  Humanity  in  Himself,  bestowing  salvation  on  us  all."  Wordsworth. 
The  historical  parallel  to  the  truth  of  the  text. — This  fact  respecting  Christ,  that 
His  light  shone  in  darkness,  and  the  darkness  comprehended  it  not,  hath  its 
parallel  in  history  respecting  all  truth.  All  the  substances  of  nature,  and  all  their 
laws,  have  been  in  being,  certainly,  ever  since  man  has  existed.  Why  did  man  not 
see  them  ?  Steam  has  been  a  fact  ever  since  heat  was  first  applied  to  water. 
How  was  it  that  man  knew  it  not  ?    The  electric  current  has  passed  round  this 


I  can  judge  of 
the  influence 
under  which  na- 
tions have  been 
unfolded  by  the 
nature  of  the 
fruit  they  pro- 
duce. Show  me 
a  nation  devel- 
oping coarse  ani- 
mation, and  I 
will  show  you  a 
nation  that  has 
not  been  true  to 
the  light.  On  the 
other  hand.show 
me  an  individu- 
al, a  family,  a 
community  that 
yields  the  pro- 
ducts of  a  higher 
moral  nature, 
and  I  will  pro- 
n  o  u  n  c  e  that 
higher  moral  na- 
ture to  be  the  re- 
sult of  the  lile 
and  light  of 
men.    Beecker. 


preface  to 
John's  gospel 
history 

the  "Word 

a  Ge.  1.  1;  Re. 
xxil.  13. 

6  Col.  1.17;  Is.  ix. 
6. 

c  See  Macnight,  and 
Dissertation  on 
A  d  y  o  s  in  Al- 
ford. 

dHe.  i.2,  10;  Be. 
iii.  U ;  Col.  1.  16. 
17. 

e  2  Ti.  1.  10 ;  1  Co. 
XV.  45  ;  Ac.  lil.  15  ; 
Col.  lU.  4;  1  Jo. 
v.  11.  12;  Jo.  iii. 
16;  Ro.  vi.  23;  Jo. 
V.  21,  26. 

See  on  the  Logos : 
Scmid,  Bib.  Theo. 
of  N.  T.,  esp.  525; 
Delitzsch  Bib  . 
Psych.  209;  Dar- 
ner, Doctr.  of  Per s. 
of  Clirist;  Marten- 
sen,  Cliristian  Dog- 
matics, 108,  etc.  ; 
Liddon's  Bampton 
Lee.  227  ff.  ; 
Hengstenberg,  Com. 
on  John  i.  6;  Ols- 
Aatisen  in  loc. 

/  Jo.  vill.  12;  xii. 
35,  36. 

ghu.  1.  78,79;  ii. 
32  ;  Ep.  V.  14. 

h  Ko.  i.  21;viil.  7; 
1  Co.  ii.  14;  Jo. 
Iii.  19. 


446 


Chap.  i.  6—14. 


the  messen- 
ger 

a   Lu.    1.    5  —  25, 
57—63. 

6  Mai.  lii.  1. 

c  Lu.  i.  13,  60. 

d  Jo.  i.  34. 

e  Ac.  xix.  4. 

/  Jo.  i.  29,  36. 

g  Ma.  xiv.  5;  xxi. 
26 ;  Lu.  XX.  6. 


the  true 
lijght 

h  Is.  xlix.  6. 

"The  Baptist  was 
characterized  by 
strength,  inde- 
pendence, pur- 
ity." Bp.  Alex- 
ander. 

i  Ma.  XV.  24  ;  Ac. 
iii.  25,  26;xlli.  46. 

j  Jo.  iii.  32. 

k  Lu.  iv.  29. 

I  Jo.  vii.  5. 

m  Ac  il.  23,  36;  iv. 
10. 

"  As  God  was 
already  our  Crea- 
tor, so  He  would 
likewise  be  our 
Kedeemer,  that 
our  love  might 
not  be  divided 
between  the  Cre- 
ator and  the  Ke- 
deemer." Augus- 
tine. 


the  divine 
nature  of 
Christ 

jiRo.  vlil.  14,  15; 
Is.  lvl.5. 

oOa.  111.26;  2Pe. 
1.  4;  1  Jo.  ill.  1. 

p  Jo.  ill.  5;  Ja.  1. 
18;  1.  Pe.  i.  23. 

q  Ma.  1.  16,  20; 
Lu.  1.  31,  35;  11. 
7;  1  Tl.  Hi.  16; 
Ro.  1.  3;  Ga.  iv. 
4;  He.  11.  11,  14, 
16,  17. 

r  Col.  1.19;  11.  3,9. 

"  Fulfilled  with 
Godhead  as  a 
cup 

Filled  with  a 
precious  es- 
sence." 


earth  ever  since  the  earth  was  made.  How  is  it  man  but  yesterday  discovered  it  ? 
Facts  as  plain  as  the  daylight  have  been  staring  man  in  the  face,  sporting  with  him, 
and  he  sat  there  in  his  blindness  and  knew  them  not.     0.  Perinchief. 

6—8.  man,"  wisdom  and  mercy  employ  a  man.  sent,*  with  special  proofs, 
of  his  mission,  name, "=  supernaturally  given,  a  witness,'' -B-T^-,  "  for  witness." 
through  him,  i.  e.,  his  testimony,  believe,*  that  Christ,  the  true  Light, 
was  the  promised  Lamb  of  God./  He  .  .  light,  though  men  thought  him  a 
great  prophet.^  At  the  close  of  the  first  century  it  was  still  necessary  for  St.  John  to 
fnsist  on  this.  At  Ephesus,  where  this  Gospel  was  written,  St.  Paul  in  his  third 
missionary  journey  had  found  disciples  still  resting  in  "  John's  baptism." 

Other  witnesses  to  Christ  besides  St.  John. — "Was  the  saying  less  true  of  Jere- 
miah preaching  beside  the  temple  that  was  to  be  desolate,  of  Ezekiel  preaching  by 
the  river  of  Chebar  ?  Was  it  less  true  of  St.  Peter  on  the  day  of  Pentecost,  of  St. 
Paul  at  Antioch  ?  "Was  it  less  true  of  Bernard,  of  Francis  of  Assisi,  of  Luther,  of 
any  man  who  in  later  days  has  awakened  men  out  of  the  slumber  of  death  ?  "What 
can  be  said  of  each  except  this,  "The  same  came  for  a  witness  "  ?  "What  would 
each  have  said  of  himself  but  this,  "  I  am  not  that  Light,  but  am  come  to  bear  wit- 
ness of  that  Light "  ?    F.  D.  Maur' 

g II.     true   light,*  i-  e.,  distinct   fr.   that  wh.   is   secondary  and   derived, 

Cometh,* this  ref.  to  "the  true  Light,"  not  to  "every  man."     He  is  the  light  for 

all  men Jew  and  Gentile — without  distinction,    came,  especially,    own,'  kindred 

nation,  received  .  .  not,-'  rejected  at  Nazareth,*  discredited  by  brethren,' 
crucified  by  the  Jews.™ 

Christ  the  crowning  revelation.— \.  All  that  can  be  known  of  God  is  through  a  reve- 
lation. The  light  of  revelation  is  not  contrary  to,  but  complementary  of,  the  light  of 
nature.  IL  Revelation  is  progressive.  In  the  world;  with  the  world ;  made  flesh. 
In  the  world  unconsciously  in  nature;  nearer  in  man;  nearest  in  Christ;  the  time  is 
coming  when  He  will  be  still  nearer,  "when  we  shall  see  Him  as  He  is."  F.  W. 
Robertson. 

"  Our  little  systems  have  their  day; 
They  have  their  day  and  cease  to  be; 
They  are  but  broken  lights  of  Thee, 
And  Thou,  O  Lord,  art  more  than  they." 

Tennyson. 

Illustration  of  the  rejection  of  CJirist.— When  Ulysses  returned  with  fond  antici- 
pations to  his  home  in  Ithaca,  his  family  did  not  recognize  him.  Even  the  wife  of 
his  bosom  denied  her  husband,  so  changed  was  he  by  an  absence  of  twenty  years, 
and  the  hardships  of  a  long  protracted  war.  It  was  thus  true  of  the  vexed  and  as- 
tonished Greek,  as  of  a  nobler  King,  that  became  unto  his  own,  and  his  own  received 
him  not.  In  this  painful  position  of  affairs  he  called  for  a  bow  which  he  had  left  at 
home,  when,  embarking  for  the  siege  of  Troy,  he  bade  farewell  to  the  orange  groves 
and  vine-clad  hills  of  Ithaca.  "With  characteristic  sagacity,  he  saw  how  a  bow  so 
stout  and  tough  that  none  but  himself  could  draw  it  might  be  made  to  bear  witness 
on  his  behalf.  He  seized  it.  To  their  surprise  and  joy,  like  a  green  wand  lopped 
from  a  willow  tree,  it  yields  to  his  arms;  it  bends,  till  the  bow-string  touches  his  ear. 
The  wife,  now  sure  that  he  is  lier  long  lost  and  long  lamented  husband,  throws  her- 
self into  his  fond  embraces,  and  his  household  confess  him  the  true  Ulysses.  If  I 
may  compare  small  things  with  gi-eat,  our  Lord  gave  such  proof  of  His  Divinity 
when  He,  too,  stood  a  stranger  in  His  own  home,  despised  and  rejected  of  men,  a 
man  of  sorrows,  and  acquainted  with  grief.  He  bent  the  stubborn  laws  of  nature  to 
His  will,  and  proved  Himself  Creator  by  his  mastery  over  creation.     Dr.  Guthrie. 

J2 14.  received,"  into  heart  as  ground  of  trust;  into  life  as  object  of  imita- 
tion, power,  privilege,  prerogative,  sons  .  .  God,  children  of  the  Highest, 
and  like  their  Father,  believe,"  faith  for  all,  the  mark  and  means  of  sonship. 
name  of  love  and  mercy  revealed  in  Christ,  born/  not  .  .  man,  no  human 
descent  introduces  us  into  the  fam.  of  God.  but  .  .  God,  the  new  birth  is  the 
work  of  God  alone.  Word  .  .  flesh,«  He  took  upon  Him  our  weak  and  sutler- 
ing  nature,  dwelt  .  .  us,  visibly,  for  ab.  thirty-three  yrs.  glory,  the  evi- 
dences of  His  Divine  nature  in  His  holy  life,  and  mighty  works,  and  wondrous 
words,     glory     .     .     Father,  goodness,  etc.,  tlie  highest  glory  of  God.     full     . 

grace  "■  benignity,  kindness  unmerited,     truth,  in  life,  and  spirit,  and  Bpeech. 


Chap.  i.  15—32. 


447 


Faith  raises  the  believer  to  the  noblest  conceivable  condition. — He  is  fitted  to  be 
a  child  of  God.  1.  Notice  the  inconceivable  honor.  All  others  pale  before  it.  2. 
The  safety.  3.  The  happiness.  4.  The  duties.  There  is  an  old  French  proverb 
which  says,  "  Nobility  obliges."  There  is  an  obligation  on  nobles.  If  you  are  a  son 
of  God,  you  must  act  like  one.  C.  H.  Spurgeon. — Faith  is  receiving. — It  is  the 
empty  cup  placed  under  the  flowing  stream ;  the  penniless  hand  held  out  for  the 
heavenly  alms. 

Christ  our  revealing  Light. — I  once  spent  a  night  on  Mount  Righi,  and  there  was 
nothing  visible  for  a  rod  from  my  window.  But  when  the  morning  broke,  the  icy 
crowns  of  the  Jungfrau  and  the  Schreckhorn  began  to  glitter  in  the  early  beams. 
They  had  been  there  all  the  night,  waiting  for  the  unfoldings  of  the  dawn.  Even  so 
have  all  God's  laws  of  the  material  universe  and  all  His  purposes  of  redeeming  mercy 
through  Jesus  Christ  been  in  existence  from  the  beginning.  They  only  waited  for 
the  dayspring  of  discovery.  And  one  of  the  most  delightful  occupations  of  a  devout 
mind  is  to  watch  the  unfoldings  of  God,  and  to  drink  in  new  truths  as  He  gradually 
reveals  them.     T.  L.  Cuyler. 

15—18.  after,  as  to  app.  in  this  world,  preferred,  R.  V.,  "is  become  before" 
me."  fulness,*  Christ  the  inexhaustible  fountain  of  all  good,  grace 
grace,"  grace  abounding,  as  wave  on  wave;  constant  and  increasing  supply,  for, 
the  reason  of  this  great  supply  lies  in  the  superiority  of  Christ  over  Moses,  law,'' 
wh.  is  of  works,  grace,'  unmerited  favor,  as  distinguished  fr.  the  favor  that  obedi- 
ence to  the  law  secures,  seeti,-^  rightly  apprehended,  understood.  God,  a  Spirit, 
revealed  in  nature  only  as  to  His  eternal  power  and  Godhead,  bosom,^'  a  fig.  ill. 
close  relation,  declared,  see  Gk.,  e^r/yrfaaro,  made  the  moral  nature  and  rela- 
tions of  God  manifest. 

Ood  manifested  in  Christ. — 1.  Surely,  then,  the  saints  were  empty  of  merit  and 
satisfaction.  2.  The  filling  is  universal.  All  the  saints  partake  of  it.  3.  There 
must  be  a  personal  reception  in  every  case.  Grace  cannot  be  derived  or  transmitted 
from  one  individual  to  another.  4.  it  is  gratuitous  "  Grace  for  grace";  not  pur- 
chased or  earned,  but  received.  All  the  doing  to  receive  it  is  an  undoing.  He  has 
given  to  all  such  grace  as  they  have  capacity  to  receive.  So  on  to  perfection.  5. 
Believe  in  great  things.  6.  Expect  great  things.  7.  Attempt  great  things.  8.  Don't 
talk  about  this,  but  set  about  it.     Spurgeon. 

Unsearchableness  of  Christ. — "  You  teach,"  said  the  Emperor  Trajan  to  Rabbi 
Joshua,  "that  your  God  is  everywhere,  and  boast  that  He  resides  among  your  na- 
tions: I  should  like  to  see  Him."  "  God's  presence  is,  indeed,  everywhere,"  replied 
Joshua;  "  but  He  cannot  be  seen:  no  mortal  eye  can  behold  His  glory."  The  Em- 
peror insisted.  "  Well, "  said  Joshua,  "suppose  we  try  to  look  first  at  one  of  His 
ambassadors  ? "  The  Emperor  consented.  The  Rabbi  took  him  into  the  open  air  at 
noon-day,  and  bade  him  look  on  the  sun  in  its  meridian  splendor.  "  I  cannot,"  said 
Trajan;  "the  light  dazzles  me."  "  Thou  art  unable,"  said  Joshua,  "  to  endure  the 
light  of  one  of  His  creatures ;  and  canst  thou  expect  to  behold  the  resplendent  glory 
of  the  Creator  ?    Would  not  such  a  light  annihilate  thee  ? " 

19—23.  record,  testimony,  sent,  oflJcially.  who  .  .  thou?  some 
thought  he  was  the  Christ.*  confessed,  acknowledged  openly.  Blias,  Elijah,  of 
whom  he  reminded  them.'  that  prophet,  possibly  ref.  to  anc.  promise.^'  an- 
swered, a  formal  and  distinct  reply. 

The  grandeur  of  self-repression.— \.  This  is  a  rare  gift  in  the  great  scramble  of 
life,  where  every  man  sets  his  heart  upon  a  common  prize.  Here  is  a  great,  power- 
ful, popular  man  swaying  a  nation,  and  yet  at  the  very  crisis  of  victory  obliterates 
himself  in  favor  of  another.  2.  Thus  early  in  history  we  are  taught  that  Christ  must 
be  all  in  all.  They  called  John  "the  Baptist;"  but  John  dismissed  the  title.  He 
said,  "  No,  there  is  another  baptism  in  comparison  with  which  mine  is  nothing."  3. 
Christ  and  John— how  near  they  stand  together ;  yet  how  far  apart !  Christ  like  John 
could  be  stern.  John  like  Christ  could  be  gentle.  The  most  beautiful  thing  ever 
said  of  Christ  was  said  by  this  stern  ascetic.  But  John  was  not  Jesus ;  and  he  con- 
fessed it.     W.  J.  Dawson. 

Infallibility. — When  a  man  says,  "I  claim  infallibility, "  whether  at  Rome  or  in 
London,  he  ^commits  the  most  grievous  sin,  though  he  wear  the  holiest  of  names. 
Look  at  John,  see  how  the  great  men  crowd  round  him.  It  never  occurred  to  him 
that  he  was  some  great  one.  Hence  the  subtlety  of  these  tempting  flatteries.  But 
he  baffled  them,  and  kept  them  at  arm's  length.     He  would  have  no  compliments, 


A.D.  27. 

"God  gives  grace 
to  those  who  de- 
sire it  and  ear- 
nestly endeavor 
after  it;  and  by 
the  concurrence 
of  Divine  grace 
with  hum'n  free- 
will we  are  sons 
of  God."  Chry SOS- 
torn. 


John's  testi- 
mony 

a  Jo.  Hi.  31. 

bEp.  1.  23;  iii.  19; 
Col.  i.  19;  ii.  9; 
Jo.  iii.  34. 

c  Jo.  vii.  38,  39; 
Ep.  iv.  7. 

d  Bo.  vi.  14 ;  v.  20, 
21 ;  iii.  24. 

e  Ps.  Ixxxv.  10; 
2  Co.  iii.  9;  Ga. 
iii.  13;  2  Co.  i.  20. 

/Ex.  xxxill.  20;  1 
Ti.  vi.  16. 

g  Jo.  iii.  13;  He. 
Iii.  3—6. 

"To  be  in  the  bos- 
om, is  much  more 
than  to  see  ;  It  is 
to  know  all  the 
secret  thoughts, 
and  participate 
in  all  His  power 
and  substance." 
Clirysostom. 

Abraham, Moses, 
Christ:  impulse, 
discipline,  faith; 
nature,  law,  gos- 
pel; instinct.obe- 
dience,  grace ; 
Mamre,  Sinai, 
Calvary;  this  is 
that  Divine  order 
— not  bound  by 
rigid  rules  of 
ch  ronological 
succession,  but 
having  the  free 
play  and  various 
Intershadings  of 
a  moral  growth 
— to  which  we  are 
to  conform  our 
lives.  Bp.  Hunt- 
ington. 

h  Lu.  ill.  15. 


tMa.  iii.  4; 
i.  8. 


2K. 

j  De.  xvlli.  15—18. 

"  Perhaps  it  is 
not  so  difficult 
for  us  to  abstain 
from  seeking  glo- 
ry and  honor; 
but  it  is  most 
difficult  to  de- 
cline them, when 
offered  to  us  by 
others."  Gregory. 


448 


Chap.  i.  23—31. 


A.D.  27. 

The  Baptist's  temp- 
tation:—This  may 
be  regarded  as  a 
temptation  of 
John  corre- 
sponding to  the 
simultan  eous 
temptation  of 
Christ.  John  re- 
fused the  titles 
In  which  the 
h  ierarchical 
party  expressed 
their  false  views, 
even  as  Christ  re- 
fused to  satisfy 
their  -  expecta- 
tions by  the  as- 
sumption of  ex- 
ternal power. 
Canon  Westcott. 

a  Is.  xl.  3. 

Ah,  the  deceit- 
fulness  of  the 
human  heart  1 
To  have  such 
popular  preach- 
ers, to  be  united 
to  such  a  mighty 
church  —this 
pleases  men. 
John's  example 
teaches  us  to  re- 
nounce all  pro- 
phets, save  only 
as  they  set  forth 
Christ.   J.A.Seiss. 

bJud.  vil.  24. 

"  There  is  much 
true  worth  that 
lies  hidden  in 
this  world  ;  ob- 
scurity is  often 
the  lot  of  real  ex- 
cellency. Saints 
are  God's  hidden 
ones,  therefore 
the  world  knows 
them  not."  M. 
Uenry. 


the  I/amb  of 
God 

c  Ex.  xil.  3;  Is. 
1111.7—11;  Re.  v. 
6. 

d  Ac.  xlll.  39;  1 
Pe.  11.  24;  Re.  1. 
6. 

e  Le.  X.  17;  Ex. 
xxxlv.  7 ;  Nu.  xlv. 
18. 

"How  can  one 
atone  for  thou- 
sands ? "  asked 
the  North  Ameri- 
can Indians  of 
the  missionary, 
Brainerd.  The 
missionary  solv- 
ed their  dllficulty 
by  showing  that 
one  sovereign  Is 
worth  two  hun- 
dred and  forty 
pence— one    gold 


and  declined  the  illustrious  titles  that  were  offered  him  one  by  one.  But  this  was  not 
enough.  John  did  not  stop  at  the  half  truth.  A  man  may  resist  a  temptation  to  lie, 
and  yet  conceal  the  whole  of  the  truth  he  has  been  commissioned  to  tell.  If  John 
was  not  the  Christ,  but  knew  who  the  Christ  was,  it  was  not  enough  for  him  to  de- 
cline the  Messiahship.  He  must  declare  the  Christ.  This  he  did  with  a  promptness, 
clearness,  and  fulness  that  puts  many  a  so-called  evangelical  ministry  to  the  blush. 
Hence  John  came  out  unscathed,  and  was  rewarded  by  one  of  the  greatest  evdogiea 
eA^er  pronounced  by  Christ  on  man.     J.  Parker,  D.D. 

22 — 28.  -voice,  etc."  baptizest,  ^Aey  would  not  inquire  ab.  rites,  etc.  I  . 
.  -water,  he  implied  that  his  bap.  was  but  the  symbol  of  a  greater  bap.  kno-w 
not,  so  completely  as  an  ordinary  man  did  He  appear.  He  .  .  is,  etc.,  v.  15. 
Bethabara,*  H-V.,  "Bethany."  beyond  Jordan,  so  called  to  dis.  fr.  the  other 
Bethany. 

The  mode  in  which  John  prepared  the  way  for  Clirist. — I.  He  calls  himself  a 
voice:  an  articulate  expression.  Four  centuries  had  passed  and  no  one  could  speak 
the  word  "Repent,"  if  the  kingdom  of  God  is  to  come.  Regenerated  society  comes 
not  from  regenerated  institutions ;  but  regenerated  hearts  produce  both.  But  none 
till  John  had  found  the  tongue  to  express  this.  He  spoke  out  what  the  world  wanted. 
II.  He  was  a  voice  crying,  "  Prepare, "  <&c.  He  was  a  leveller.  (1)  The  mountain  of 
caste  stood  in  the  King's  way.  John  said,  "  I  tell  you  God  is  able  of  these  stones  to 
raise  up  children  unto  Abraham,"  and  the  mountain  fell.  (2)  The  mountain  of  reli- 
gious sectarianism ;  ' '  OJgeneration  of  Vipers, "  levelled  that.  (3)  The  mountain  which 
gave  impunity  to  wrong  doing.  John's  rebuke  of  Herod  brought  that  down.  Bur- 
goyne. 

Emblems  of  Christ. — Cast  thine  eyes  which  way  thou  wilt,  and  thou  shalt  hardly 
look  on  anything  but  Christ  Jesus  hath  taken  the  name  of  that  very  thing  upon  Him- 
self. Is  it  day,  and  dost  thou  behold  the  sun  ? — He  is  called  the  Sun  of  Righteous- 
ness. Or  is  it  night,  and  dost  thou  behold  the  stars  ? — He  is  called  a  star:  "There 
shall  come  a  Star  out  of  Jacob."  Or  is  it  morning,  and  dost  thou  behold  the  morn- 
ing-star ? — He  is  called  "the  bright  Morning-star."  Oris  it  noon,  and  dost  thou 
behold  clear  light  all  the  world  over? — He  is  "that  Light  that  lighteth  every  man 
that  Cometh  into  the  world."  Come  a  little  nearer:  if  thou  lookest  on  the  earth,  and 
takest  a  view  of  the  creatures  about  thee,  seest  thou  the  sheep  ? — "As  a  sheep  before 
her  shearer  is  dumb,  so  He  openeth  not  His  moutli."  Or  seest  thou  a  lamb  ? — "Be- 
hold the  Lamb  of  God  which  taketh  away  the  sin  of  the  world."  Seest  thou  a 
shepherd  watching  over  his  flock  ?— "I  am  the  good  Shepherd,  and  know  my  sheep, 
and  am  known  of  mine."    J.  Ambrose. 


29—31. 


the 


day,  aft.  Jews'  delegation.     Ivamb,'^  in  all.  to  His  char- 


taketh  .  .  Mvorld,'^  beai-ing' 
this  .  .  he,  etc.,  v.  15.  knew 
but,  etc.,  so  much  oiily  did  he  know 


acter'and  office,     of  God,  provided  by  Him. 
of  sin,  regarding  it  as  a  great  burden  or  plague. 

.     not,  certainly,  by  appointed  sign,  v.  33. 
with  certainty. 

Behold  the  Lamb. — I.  In  His  character;  a  lamb,  not  merely  because  of  His  inno- 
cence, but  of  His  sacrificial  fitness.  II.  In  His  origin ;  of  God,  appointed,  given, 
accepted  by  Him.  III.  In  His  work;  lifting  up,  and  bearing  away,  sin:  1.  Lifting 
up,  from  off  the  sinner  on  to  Himself;  2.  Bearing  away  out  of  sight;  3.  The  sin;  i.e., 
the  guilt  and  punishment;  4.  The  world, — the  kosmos.  Practical  improvement  of 
the  subject;  1.  Behold  Him,  with  wonder,  admiration,  and  love;  2.  Hate  sin,  as  you 
love  Him,  and  because  you  do  so.     Bib.  Notes  and  Q. 

A  lamb  as  a  type  of  Ch7•ist.—^Yhen  our  Lord  was  thus  set  forth  by  John,  it  is 
well  to  note  the  special  character  under  which  He  was  declared.  John  knew  much 
of  the  Lord  Jesus,  and  could  have  pictured  Him  in  many  lights  and  characters.  He 
might  especially  have  pointed  Him  out  as  the  great  moral  example,  the  founder  of  a 
higher  form  of  life,  the  great  teacher  of  holiness  and  love;  yet  this  did  not  strike 
the  Baptist  as  the  head  and  front  of  our  Lord's  character,  but  he  proclaimed  Him 
as  one  who  had  come  into  the  world  to  be  the  great  sacrifice  for  sin.  Pointing  to 
Jesus,  he  cried,  "Behold  the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world." 
He  did  not  say,  "  Behold  the  great  Exemplar;  "  no  doubt  he  would  have  said  that  in 
due  season.  He  did  not  even  say,  "Behold  the  king  and  leader  of  a  new  dispensa- 
tion ;  "  that  fact  he  would  by  no  means  have  denied,  but  would  have  gloried  in  it. 
Still,  the  first  point  that  he  dwells  upon,  and  that  which  wins  his  enthusiasm,  is,  "  Be- 
hold the  Lamb  of  God."    John  the  Baptist  views  Him  as  the  propitiation  for  sin, 


Chap.  i.  32—39. 


JOHN, 


449 


and  so  he  cries,  "Behold  the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world  ! " 
Sjmrgeon. 

3a — 34.  saw  dove,"  the  sign  by  which  he  knew  Christ  as  the  Messiah,  and 
I  .  .  not,  ''even  I,  intimate  with  Him  as  I  am,  did  not  as  yet  know  Him  as  He 
IS,  and  as  I  noM>;;reac/i  Him  to  you.  "_%upon  .  .bap.  .  .  Ghost,"  and  not  with 
water. <^  saw,  the  sign.  Son  of  God,  as  the  voice  fr.  heaven  declared.  I  am  but 
a  "voice,"  the  mere  echo  of  that  voice. 

The  Spirit  descending  like  a  dove. — How  full  of  rebuke  and  instruction  is  the 
symbol  in  reference  to  ourselves.  The  dove-like  Spirit  is  oflered  to  us.  (1)  Our  hearts 
are  like  the  wild  chaos;  but  He  will  come,  if  we  will  let  Him,  and  brood  over  our 
nature  and  recreate  the  whole.  (2)  The  dove  again  was  pure  and  tit  for  sacrifice:  the 
heavenly  dove  comes  as  the  spirit  of  holiness,  and  then  there  is  purity  in  the  receiver 
and  self-sacrifice.  (3)  The  Dove  that  crowned  the  King  dwells  in  the  subjects  and 
makes  them,  too,  meek  and  gentle.  All  the  gifts  of  that  Divine  Spirit — gifts  of  holi- 
ness, gentleness,  wisdom,  truth — are  forecasts  of  heavenly  perfectness.  To  us  sailing 
over  a  dismal  sea.  He  comes  bearing  with  Him  a  message  that  tells  of  the  far-ofl'  land 
and  the  fair  garden  of  God  in  which  the  blessed  shall  walk.     Maclaren. 

35 — 37.  too,  more  was  eflected  in  this  small  audience,  than  on  the  day  bef.  in 
the  great  one.  saith,  fulfilling  his  mission  as  a  witness  for  Christ,  two,  all  who 
heard  him. 

Tlie first  disciples,  or  sons  of  the  light. — I.  Andrew  and  John,  attracted  towards 
the  Light.  II.  Simon  and  James,  conducted  to  the  light.  III.  Philip  and  Nath- 
ANAEL,  invited  by  the  Light.  Lessons:  1.  The  greatest  discovery  a  soul  can  make 
— the  Christ.  2.  The  purest  felicity  a  soul  can  enjoy — fellowship  with  Christ.  3. 
The  noblest  life  a  soul  can  lead — following  Christ.  4.  The  loftiest  calling  a  soul  can 
pursue — commending  Christ.  5.  The  grandest  philanthropy  a  soul  can  practice — 
bringing  men  to  Christ.  6.  The  sweetest  commendation  a  soul  can  receive — to  be 
an  Israelite  indeed.  7.  The  subliraest  spectacle  a  soul  can  see — the  Son  of  Man  en- 
throned in  an  open  heaven.     T.  Whitel'aw,  D.D. 

Seeking  for  soids. — With  the  Karen  converts,  the  desire  to  impart  the  knowledge 
of  salvation  seems  a  first  principle  of  their  new  nature.  Dr.  Mason  says:^"  When  I 
first  went  to  Tavoy,  I  found  among  the  few  Christian  Karens  one  man  who  could 
read  Burmese  very  well,  but  had  no  power  to  communicate  his  ideas  with  facility  to 
others.  Another  was  unable  to  read,  but  was  apt  to  teach,  and  able  to  speak  with 
fluency  and  power.  Without  consulting  the  missionary,  or  expecting  remuneration 
for  their  labors,  these  men,  whenever  circumstances  allowed,  went  out  itinerating 
throughout  the  country.  Whenever  they  got  an  assembly  together,  the  reader  read 
a  portion  of  the  Burmese  Scriptures  or  a  tract,  while  the  speaker  expounded  and  ex- 
horted in  Karen.  Very  few  men  have  been  more  successful  preachers  than  these." 
Gospel  in  Burniah. 

38,  39.  Rabbi  (master),  title  of  honor  given  to  Jewish  teachers,  and  to 
Christ  by  His  discs."*  where  .  .  thou?  that  they  might  know  whereto  find 
Him  at  any  time,     tenth  hour,  ab.  two  hrs.  bef.  night,  or  ab.  4  p.m. 

Questions  for  all. — I.  What  seek  ye? — These  words  are  addressed  to  us  also. 

I.  In  this  place  ?  2.  In  the  company  you  frequent  ?  3.  In  the  discourse  you  hold  ? 
4.  In  the  aflairs  with  which  you  are  occupied  ?    5.  In  the  works  which  you  practise  ? 

II.  Where  dwellest  thou  ? — 1.  Not  in  the  tumult  of  worldly  aflairs;  2.  Not  in  pro- 
fane assemblies;  3.  Not  in  worldly  pleasures;  4.  Not  in  the  alehouse;  5.  Not  in 
indolence  and  inattention.     Stevens. 

Folloioing  Clirist  illustrated. — ^It  is  reported  in  the  Bohemian  story,  that  St. 
Wenceslaus,  their  king,  one  winter  night  going  to  his  devotions  in  a  remote  church, 
barefooted,  in  the  snow  and  sharpness  of  unequal  and  pointed  ice,  his  servant,  Rede- 
vivus,  who  waited  upon  his  master's  piety,  and  endeavored  to  imitate  his  affections, 
began  to  faint  through  the  violence  of  the  snow  and  cold,  till  the  king  commanded 
him  to  follow  him,  and  set  his  feet  in  the  same  footsteps  which  his  feet  should  mark 
for  him.  The  servant  did  so,  and  either  fancied  a  cure  or  found  one ;  for  he  fol- 
lowed his  prince,  helped  forward  with  shame  and  zeal  to  his  imitation,  and  by  the 
forming  footsteps  in  the  snow.  In  the  same  manner  does  the  blessed  Jesus;  for 
since  our  way  is  troublesome,  obscure,  full  of  objection  and  danger,  apt  to  be  mis- 
taken, and  to  aflright  our  industry.  He  commands  us  to  mark  His  footsteps,  to  tread 
^vhere  His  feet  have  stood;  and  not  only  invites  us  forward  by  the  argument  of  His 


A.D.  27. 

coin  being  equal 
in  value  to  many 
copper  ones. 
Similarly  the 
sufferings  of  one 
God-man  are  a 
sufficient  p  r  o- 
pitiation  for  the 
sins  of  millions 
of  mere  men,  the 
difference  In  the 
rank  constitut- 
ing a  difference 
in  the  worth.  J.  C. 
Jones. 


the  heavenly 
sign 

a  Ma.  111.  16;  Mk. 
i.  10 ;  Lu.  ill.  22. 

6  Ac.  1.  5;  11.  4. 

c  Jo.  Iv.  2. 


John  and 
Andrew  fol- 
low Jesus 

In  proceeding  to 
gather  toHimsell 
subjects  who 
might  enter  into 
His  purposes 
and  loyally  serve 
Him,  Jesus 
shows  a  singu- 
larly many-sided 
adaptability  and 
inexhaustible 
originality  In 
dealing  with 
men.  Each  of 
the  five  disciples 
here  introduced 
Is  individually 
dealt  with.  Dods. 

"Following  Je- 
sus, they  left 
John ;  following 
the  Gospel,  they 
ab,andoned  the 
Law;  andyet  they 
so  embraced  the 
Gospel,  as  to 
avail  themselves 
of  the  testimony 
of  the  Law." 
Bede. 


dMa.  xxill.  7,  8; 
Jo.  lil.  2—26 ; 
vl.  25. 

"  Many  men  seek 
themselves  in 
seeking  God,  and 
serve  Him  that 
they  may  serve 
themselves  of 
Him."     Venning. 

••  The  following, 
of  Christ  makes 
any  way  plea- 
sant. His  faith- 
ful followers  re- 
fuse no    march 


450 


JOHN. 


Chap.  1.  40 — 5X. 


A.D.  27. 


after  Him,  be  it 
through  deserts, 
aud  mountains, 
and  storms,  and 
hazards,  that 
will  affright  self- 
pleasing,  easy 
spirits.  Hearts 
kindled  aud  ac- 
tuated with  the 
Spirit  of  Christ, 
will  follow  Him 
wheresoever  He 
goeth."  Leighton. 


Andrew 
brings  Peter 
to  Jesus 

a  Mk.  1.  29;  Ma. 
Iv.  18—20;  Mk.  i. 
16—18:  Ma.  x.  2; 
Mk.  iii.  18;  Lu. 
vi.  14;  Mk.  xiii. 
3;  Jo.  vi.  8,  9; 
xii.  22;  Ac.  1.  13. 

b  Trad,  says  He 
was  crucified  at 
Patrse  in  Achaia, 
on  a  Cross  form- 
ed like  letter  X, 
which  has  hence 
been  called  St. 
Andrew's  Cross. 

c  Jo.  Iv.  25. 

How  Instinctive 
and  natural  the 
impulse  Is  when 
a  man  has  found 
Jesus  Christ  to 
tell  someone  else 
about  Him.  No- 
body said  to  An- 
drew, "Go  and 
look  for  your 
brother!"  If  a 
man  has  a  real 
conviction,  he 
cannot  rest  until 
he  has  shared  It 
with  someone 
else.    Maclaren. 


Philip  called 
and  finds 
Nathanael 

d  He  is  said  to 
have  preached  in 
Phrygia,  and  met 
His  death  at 
Hlerapolis.  See 
Euseh.  Hist.  Eccl. 
iii.  30,  31. 

e  Ma.  xl.  21. 

/  Jo.  xxi.  2. 

fir  Jo.  ii.  1. 

feMa.  11.  23;  Jo. 
vll.  52. 

Nathanael 
conies  to 
Jesus 

iPs.  xxli.  3;  Bo. 
11.  28,  29. 

j  Ps.  cxxxlx.  1,  2. 


example,  but  He  hath  trodden  down  much  of  the  difficulty,  and  made  the  way  easier, 
and  fit  for  our  feet.     Jei'emy  Taylor. 

40 — 43.  one  .  .  two,  the  other  was  prob.  Jo.  himself.  Andrew," 
(manly  ?),  of  whom  we  know  little.*  first,  the  first  thing  he  did.  own  brother, 
an  elder  br.,  an  impetuous  br.,  ill.  the  influence  that  may  be  exerted  by  young  and 
gentle.  Messias,"  Gk.  form  of  Messiah.  Simon,  the  first  soul  brought  to  Jesus 
by  a  disc,  said,  He  knew  him.  Cephas,  an  Aramaic  word  =  stone,  of  wh.  the 
Gk.  is  Peter,     a  stone,  R.V.,  "  Peter." 

No  Christian  need  delay  to  testify  to  Christ  because  he  is  not  a  theologian.  He 
may  at  least  do  as  well  as  Andrew.  Religious  truth  cannot  be  hoarded  like  money, 
like  a  discovery  for  which  a  man  wishes  to  take  out  a  patent.  It  belongs  to  the 
race,  and  in  the  first  instance  to  those  who  stand  by  the  appointment  of  providence 
nearest  to  its  possessors.  Andrew  fohnd  his  own  brother.  1.  Consider  the  untold 
capacities  which  lie  buried  in  men  who  as  yet  know  nothing  of  grace  and  truth. 
Peter  takes  precedence  of  Andrew.  2.  The  reflex  blessing  of  every  sincere  eflbrt  for 
Christ  and  His  kingdom.  Every  teacher  knows  more  of  his  subject  after  he  has 
taught  it.     He  that  watereth  is  watered  himself.     Canon  Liddon. 

Clirist  the  inspiration  of  C/u-istian  effort. — The  Egyptian  Memnon  is  represented 
as  keeping  silence  all  the  dark  hours  of  the  night,  but  bursting  forth  into  mystic 
strains  of  weirdlike  music  every  morning  just  as  the  first  rays  of  the  sun  kiss  his  lips. 
Like  that  idol,  John  and  Andrew  and  Philip  lived  mute  and  inactive;  but  when  the 
first  beams  of  the  Sun  of  Righteousness  began  to  play  around  their  hearts  they  be- 
gan immediately  to  speak.  The  flowers  require  not  to  be  sternly  told  to  grow  aud 
blossom  and  make  t»hemselves  beautiful ;  let  the  sun  but  shine  and  they  will  do  it 
out  of  the  gladness  of  their  own  hearts.  Birds  need  not  an  almanac  to  apprise 
them  that  the  month  of  May,  the  season  for  open-air  concerts,  has  arrived.  And 
once  men  have  been  in  the  presence  of  Christ  they  require  no  elaborate  certificate  to 
empower  them  to  go  and  tell  others  of  His  beauties — the  fire  burns,  and  speak  they 
must.  Commission  or  no  commission,  be  not  ashamed  to  tell  others  that  you  have 
found  the  Saviour.     J.  C.  Jones,  D.B. 

42 — 46.  day  following,  aft.  Peter  was  called  and  named.  Philip,  beyond 
the  Gos.  hist.,  little  is  known  of  him.**  Bethsaida/  Nathanael  (given  of  God), 
of  Cana  in  Galilee,-''  nr.  to  wh.  place  Jesus  now  was.»  The  Heb.  N.  =  the  Gk. 
Tlieodorus.  He  is  supposed  to  be  identical  with  Bartholomew,  since  N.  is  not  other- 
wise named  in  the  num.  of  the  twelve,  can  .  .  Nazareth,  wh.  may  ref.  either 
to  its  notorious  wickedness,  or  to  its  insignificance.*  "  Nazarene  "  and  "  Galilean" 
were  epithets  of  derision,     come     .     .    see,  best  reply  to  men  of  prejudice. 

NathanaeVs  prejudice  and  confirmation. — I.  Nathanael's  prejudice  expressed, 
and  Philip's  reply.  1.  Nathanael  looking  for  the  Messiah,  but  had  the  prophecy  of 
Bethlehem  in  his  mind.  Hence  his  diSiculty,  and  his  unreasonable  imputation  of  the 
characterof  Nazareth  to  Christ.  The  objection  of  the  Samaritan  woman  was  that 
He  was  a  Jew,  others  that  He  was  a  carpenter,  &c.  But  these  not  more  unreason- 
able than  modern  objections.  2.  Philip's  reply  was  such  as  became  a  disciple.  Let 
Nathanael  know  Christ  as  he  knew  Him,  and  all  objections  would  be  removed. 

Save  him !  he  is  my  brother.— A.  fearful  storm  was  raging,  when  the  cry  was 
heard,  "Man  overboard  !  "  A  human  form  was  seen  manfully  breasting  the  furious 
elements;  but  the  dominant  waves  bore  the  struggler  rapidly  outward,  and,  ere  boats 
could  be  lowered,  a  fearful  space  sundered  the  victim  from  help.  Above  the  shriek 
of  the  storm  and  roar  of  the  waters  rose  his  rending  cry.  Manfully  did  the  brave 
rowers  strain  every  nerve  in  that  race  of  mercy ;  but  all  their  efl'orts  were  in  vain. 
One  wild  shriek  of  despair,  and  the  victim  went  down.  A  piercing  cry,  "  Save  him, 
save  him  ! "  rang  through  the  hushed  crowd;  and  into  their  midst  darted  an  agitated 
man,  throwing  his  arms  wildly  in  the  air,  shouting,  "A  thousand  pounds  for  the  man 
who  saves  his  life  !  "  He  whose  strong  cry  broke  the  stillness  of  the  crowd  was  cap- 
tain of  the  ship  from  whence  the  drowned  man  fell,  and  was  his  brother.  This  is  just 
the  feeling  now  wanted  in  the  various  ranks  of  those  bearing  commission  under  the 
great  Captain  of  our  salvation.     "  Save  him  !  he  is  my  brother."     Bib.  Treas. 


47—51 
saith,  N. 


saw  .  .  coming,  and  knew  him,  as  He  knew  Simon,  v.  42. 
was  an  Israelite  inwardly,  as  well  as  outwardly.'  guile,  hypocrisy.  N. 
was  sincere,  honest,  pious,  hence  ready  to  receive  Christ,  whence  .  .  me  ? 
He  was  surprised  at  this  general  knowledge  of  his  character,  when  .  .  fig- 
tree,  engaged  prob.  in  prayer  and  meditation.     I    .     .    thee,-'  His  knowledge  of 


Chap.  ii.  I,   Z. 


JOHN. 


451 


N.  was  minute.  N.  .  .  saith,  such  knowledge  was  evidence  to  him  of  Christ's 
Divinity."  Son  .  .  God,  he  prob.  meant  the  Messiah.'  King  .  .  Israel," 
another  title  of  the  Messiah,  greater  .  .  these,  proofs  of  greater  knowledge 
allied  with  omnipotence.  The  less  was  suf.  for  his  faith,  heaven,"*  etc.,  ref.  to 
Jacob's  ladder.*    Christ  the  new  and  living  way. 

Guilelessness. — I.  A  happy  sign  in  a  seeker.  II.  A  vital  point  in  a  believer. 
The  truly  upright  man,  and  he  only,  can  be  a  Christian.  1.  A  complete  consecration  to 
the  Lord  puts  an  end  to  a  double-minded  life,  and  to  all  false  aims  and  maxims.  2. 
A  sense  of  the  presence  of  God  makes  guile  appear  absurd.  3.  A  brave  faith  in  God 
causes  it  to  appear  mean  and  cowardly.  III.  A  sure  producer  of  other  qualities.  1. 
It  makes  a  man  love  his  Bible.  Nathanael  was  familiar  with  the  law  and  the  prophets. 
2.  It  makes  him  pray.  He  is  an  Israelite  (Gen.  xxxii.  28).  3.  It  makes  him  wear 
liis  heart  in  his  countenance.  "Behold  an  Israelite  indeed."  4.  It  prepares  him  to 
behold  the  pure  and  true  glories  of  heaven.  "Who  among  us  is  renowned  for  clever- 
ness, craft,  shrewdness,  and  the  critical  faculty  in  general  ?  Let  him  be  afraid  of  the 
much-admired  quality  of  cleverness.  The  absence  of  simplicity  is  by  no  means  a 
healthy  sign.  Let  us  be  true  in  any  case,  and  may  the  Lord  teach  us  His  truth  ! 
Spiorgeon. 

The  shade  of  the  fig-tree  is  the  natural  summer-house  or  arbor  under  which  East- 
ern families  delight  to  take  their  meals  or  their  mid-day  rest.  Nathanael  had  used 
the  dense  foliage  of  its  large  and  thick  leaves  as  a  screen  behind  which  he  found  re- 
tirement for  devotional  purposes.  It  is  in  such  absolute  seclusion,  retirement,  and 
solitude  that  a  man  shows  his  true  self.  It  was  here  Nathanael  had  uttered  himself 
to  his  Father  who  seeth  in  secret;  here  he  had  found  liberty  to  pour  out  his  true  and 
deepest  cravings.  And  he  is  astonished  to  find  that  the  eye  of  Jesus  had  penetrated 
this  leafy  veil,  and  had  been  a  witness  to  his  praj^ers  and  vows.     M.  Dods. 

Christ  is  our  ladder. — To  the  north  of  Scotland  lies  an  island  called  Bressay. 
On  the  south  coast  of  Bressay  is  a  slate-quarry.  The  workmen  had  to  descend  the 
cliff  to  it  by  means  of  a  ladder.  One  evening,  a  violent  and  sudden  storm  drove  the 
quarrymen  from  their  work.  The  ladder  was  left  fastened  to  the  cliff.  The  night 
was  very  dark  and  stormy.  A  ship  which  was  struggling  with  the  waves  was  driven 
close  to  the  island.  Her  crew  beheld  with  terror  the  white  foam  of  the  breakers  as 
they  dashed  against  the  rocks.  They  knew  that,  if  their  ship  were  stranded,  they 
must  be  wrecked.  Still  the  howling  winds  drove  her  forward.  The  waves  dashed 
over  her,  filled  the  cabin  with  water,  and  drowned  the  wife  of  the  captain.  The 
sailors  now  climbed  into  the  rigging.  They  were  at  the  mercy  of  the  furious  wind 
and  of  the  raging  sea.  They  gave  themselves  up  for  lost.  Many  prayers  and  cries 
for  deliverance  were  uttered.  On  came  the  ship,  and  struck  against  the  shore.  The 
poor  seamen  felt  that  death  was  almost  certain.  On  the  summit  of  the  cliff  was 
safety;  but  how  could  they  reach  it  who  were  helplessly  dashed  at  its  foot?  But, 
just  as  the  ship  struck  near  the  rock,  their  teiTor  was  changed  to  joy.  Close  beside 
them,  on  the  steep  face  of  the  cliff,  was  a  ladder.  It  seemed  as  if  placed  there  on 
purpose  for  them.  In  haste  they  sprang  from  the  rigging,  mounted  the  ladder,  and 
reached  the  top  of  the  cliff  in  safety.  The  vessel  went  to  pieces  so  quickly  that,  by 
the  next  morning,  hardly  a  trace  of  her  was  left.     Bib.  Treasury. 


CHAPTER   THE  SECOND. 

I,  2.  third  day,  aft.  call  of  Nathanael.  Caxia.^ {reedy),  prob.  identified  with 
Kdnd  el-Jelil  (Araljic  for  Kana  of  Galilee),  now  deserted,  ab.  9  m.  fr.  Nazareth. 
It  was  the  home  of  Nathanael.  called,  invited,  marriage,*  "He  came  to 
dignify  and  sanction  our  social  ties."'^    A  marriage  feast  lasted  ab.  six  or  eight  days. 

Ihe  pathetic  value  there  is  in  the  simplest  forms  of  human  life. — A  little  village 
mentioned  four  times  in  the  Bible,  and  then  only  by  one  writer,  now  extinct,  and  yet 
having  a  sweet,  bright  fame  throughout  Christendom,  so  that  pilgrims  go  to  look  up 
its  ruins.  A  common  wedding  has  made  it  immortal,  while  the  names  of  great 
cities  have  perished.  A  most  significant  sanction  of  the  marriage  relation.  The 
New  Testament  scheme  of  faith  and  practice  was  inaugurated  in  direct  sympathy 
with  human  hearts  and  established  in  the  centre  of  the  family  institutions.  Jesus  is 
present  at  every  true  marriage.     G.  S.  Robinson. 

The  popularity  of  this  Cana  miracle. — Of  the  fifty-two  marble  sarcophagi  ori- 
ginally found  in  the  catacombs  of  Rome,  and  now  preserved  in  the  Museum  of  St. 


A.D.  27. 

a  Ma.  xiv.  33 ;  Jo. 
XX.  28.  29. 

6  Ps.  il.  7  ;  Jo. 
xl.  27;  Ma.  xvl. 
16;  Lu.  xxil.  70. 

c  Ma.  xxi.  5 ; 
xxvii.  11. 


e  Ge.  xxvlii.  12; 
Da.  vll.  9,  10; 
Ac.  1.  10, 11. 

"Nothing  is  more 
distinctive  of  the 
greatness  of  the 
Saviour  than 
how  all  the  Bible 
incidents  and 
characters  fall 
naturally  into 
types  of  Him.  .  . 
The  ladder  of  Ja- 
cob is  but  the 
mystic  preflgur- 
ation  of  Him  who 
is  '  the  way '  to 
heaven;  the  Scala 
Kegia  —  the  Di- 
vine ascent  by 
which  we  rise 
from  the  stony 
pillow  to  the 
home  of  angels 
—the  path  be- 
tween man  and 
God,  by  which 
we  climb  to  the 
vision  of  the 
Infinite  and  the 
Eternal.  .  .  Scrip- 
ture is  but  the 
storied  chamber 
hung  with  the 
tapestries  of  His 
great  deeds."  Dr. 
Geikie. 

"  It  Is  an  awful 
moment  when 
the  soul  meets 
God  In  private, 
to  stand  the  test 
of  His  a  1 1  - 
searching  eye." 
Adam. 


the  weddlngr 
at  Cana 

/  Thomson,  L.  and 
B.  425-6 ;  Robin- 
son, Bib.  Res.  iii. 
204;  Stanley,  Sin. 
Pal.  368;  Porter, 
Hd.  Bk.  for  Syria, 
359. 

"From  the  place 
where  these  five 
disciples  first 
met  Jesus  to 
Cana  Is  a  dis- 
tance of  twenty- 
one  miles."  Mar- 
cus Dods. 

g  He.  xUl.  4. 
h  1  Ti.  iv.  3. 


452 


JOHN. 


Chap.  ii.  3— II. 


■'Hence  we  may 
learn  to  reject 
the  heresies  of 
Tatlan  and  Mar- 
clon,  who  dis- 
parage matri- 
mony." Bede. 

more  -wine  is 
needed 

At  the  opening 
o  f  mar.  feast 
among  the  Jews 
the  priest,  taking 
a  glass  of  wine, 
said,  "Blessed 
art  Thou,  O  Lord 
our  God,  King  of 
the  Universe,  the 
Creator  of  the 
fruit  of  the  vine." 

a  Lu.  il.  19 — 51. 

b  Jo.  xix.  26 ;  xx . 
13—15. 

The  further 
question  has 
been  asked, 
"What  was  she 
rebuked  for?" 
Chrysostom 
thinks  for  van- 
ity; she  wished 
to  glorify  her- 
self through  her 
Son.  More  prob- 
ably for  inter- 
ference. He  will 
help,  but  in  His 
own  way,  and  in 
His  own  time. 
Comp.  Luke  ii. 
51. 


the  -water  is 
changed  into 
•wine 

c  Mant.  Ma.  xv. 
2;  Lu.  xi.  3'J. 

d  Jos.  Ant.  viil.  2, 
9. 

Society  has  been 
aptly  compared 
to  a  heap  of  em- 
bers, which, 
when  separated, 
soon  languish, 
darken,  and  ex- 
pire; but,  it 
placed  together, 
glow  with  a 
ruddy  and  in- 
tense heat ;  a 
Just  emblem  of 
the  8  trength, 
happiness  and 
the  security  de- 
rived from  the 
union  of  man- 
kind. 

Luxury  a  u  g  - 
ments  our  wants; 
moderation  our 
pleasures. 


e  Ps.  civ.  15; 
Ix.  2—5. 

f  1  Jo.  V.  13. 


Pr. 


John  Lateran,  no  less  than  sixteen  have  carved  upon  them  a  rude  representation  of 
Jesus  touching  with  a  rod  two,  three,  four,  five,  or  six  water-pots  standing  on  the 
ground.  In  the  frescoes  and  mosaics  of  numerous  churches  and  consecrated  build- 
ings, the  incident  has  been  depicted  in  a  great  variety  of  ways ;  and  Tintoretto  ex- 
hausted his  genius,  in  giving  expression  to  its  wonderful  beauty,  in  his  great  picture 
in  the  church  of  Santa  Maria  della  Salute  in  Venice.  With  commentators  in  all  ages 
the  miracle  of  Cana  has  been  a  favorite  and  fertile  theme  for  exposition.  This 
miracle  is  the  "  gate  beautiful "  by  which  one  enters  the  sacred  temple  of  Divine 
truth.  It  is  the  illuminated  initial  which  represents,  in  a  pictorial  form,  the  nature 
and  design  of  the  kingdom  of  heaven  as  revealed  unto  men.  It  is  an  acted  parable 
of  the  wiiole  Gospel;  a  type  and  image  of  all  the  work  of  Jesus,  opening  up  a  vista 
of  light  far  into  the  ways  of  God.     H.  Macmillan. 

3 — 5,  wanted  wine,  lit.,  ivhen  the  loine  failed,  mother,  Jo.  never  calls 
her  Mary,  saith  .  .  him,  the  things  long  hid  in  her  heart, "*  and  the  events  of 
the  preceding  few  days,  may  have  induced  her  now  to  look  to  Him.  woman,  not 
in  disrespect,*  but  intimating  a  higher  rule  for  His  conduct  than  His  mo. 's  wish. 
mine  .  .  come,  when  the  time  for  a  public  manifestation  of  My  power  comes, 
I  shall  know  what  to  do.  His  .  .  saith,  etc.,  she  is  not  repelled  by  the 
answer. 

Jesus  never  set  his  mother  up  to  he  a  Madonna. — I.  He  deeply  respected  her,  but 
did  not  allow  her  to  dictate  to  Him.  In  "  Woman  "  there  is  no  reproach.  It  is  the 
same  word  as  that  addressed  to  her  on  the  cross.  But  in  "  What  is  there  now  which 
is  common  to  you  and  me,"  He  intends  to  suggest  His  independence.  II.  A  noble  mot- 
to for  every  sincere  Christian  (ver.  5).  Mary  was  neither  humbled  nor  discouraged. 
III.  The  sovereignty  of  the  Sou  of  God  over  nature.  Three  characteristics  of  this 
miracle:  its  mystery,  its  magnitude,  its  morality.  C.  S.  Bobinson. — Tlie  advice  that 
Mary  gives.— \.  It  is  not  enough  to  have  Christ's  words.  The  Bible  as  a  mere  pos- 
session is  either  neglected  altogether  or  treated  as  a  charm.  2.  It  is  not  enough  to 
study  Christ's  words,  even  with  the  closest  attention  and  tlie  firmest  belief;  although 
that  is  a  blessed  privilege.  3.  The  whole  duty  and  creed  of  man  is  to  do  whatsoever 
Christ  commands.  To  this  we  are  pledged  by  the  pattern  prayer,  and  in  this  we 
have  a  supreme  example  in  Christ  Himself.     Bp.  Huntington. 

6 — 8.  purifying,  cleansing;  for  ablution  bef.  dinner,  and  washing  the  ves- 
sels." two  .  .  apiece,  the  Gk.  /i£rp??rd;=  the  Heb.  &«^/i.  =  72  sextarii<* 
=  ab.  9  galls.  Hence  the  6  pots  held  ab.  135  galls,  saith,  to  the  servants. 
water,  the  command,  notwithstanding  Mary's  hint,  must  have  filled  them  with  sur- 
prise,   filled    .     .     brim,  this  would  settle  the  question  of  quantity,     bear    . 

governor,  the  president,  master  of  ceremonies.  Recognition  of  proper 
authority. 

' '  The  modest  water,  touched  by  grace  Divine, 
Confessed  its  God,  and  blushed  itself  to  wine." 

In  His  miracles,  Christ  does  not  create ;  He  increases  the  quantity,  or  changes 
the  quality  of  things  already  existing. 

Jesus' first  miracle. — I.  The  memorableness  of  first  efforts.  II.  Their  determin- 
ing effect:  1.  Encouraging;  2.  Discouraging.  Beginnings  often  determine  ends.  HI. 
Their  modesty.  Compared  with  Christ's  other  miracles,  this  seems,  in  many  respects, 
to  be  the  simplest  of  them  all.     Parker. 

Use  in  the  service  of  Christ  such  abilities  as  you  have.  Jesus  chose  what  was 
ready  to  hand.  The  pots  and  the  water.  So  Christ  employs  men,  not  angels.  If 
those  he  chooses  have  no  golden  chalices,  let  them  fill  their  earthen  vessels.  The 
servants  improved  what  they  had:  for  the  water-pots  were  empty  and  they  filled 
them.  Let  the  preacher  improve  his  gift  of  learning,  fill  his  intellect  to  the  brim, 
and  expect  Christ  to  turn  the  water  into  wine.     S2ncrgeon. 

9 — II.  knew  .  .  was,  hence  there  could  be  no  collusion,  bridegroom, 
who  provided  the  viands,  beginning,  when  the  palate  is  quickened  by  appetite, 
well  drunk,  J?.  F.,  "drunk  freely."  then  .  .  worse,  when  the  taste  is  palled. 
thou  .  .  now,  tiie  water  was  made  into  wine,  good "  wme,  better  than  they  had 
had  bef.  this  .  .  mirs.,  hence  the  trad.  mirs.  of  His  early  life  are  apocryphal. 
glory,  His  true  Divinity ./  tjelieved  .  .  him,  their  faith  in  His  Messiahship 
was  confirmed. 


Chap.  ii.  la— 22. 


JOHN. 


453 


God  somelimes  preftoif.t  (he  result  without  revealing  the  process. — In  some  de- 
partments of  the  moral  universe  processes  belong-  exclusively  to  God,  and  results  to 
man.  In  the  discipline  of  our  nature  God  conducts  the  mysterious  process;  whereas 
in  the  dissemination  of  the  Gospel  man  is  required  to  undertake  the  agency.  These 
three  great  principles  may  teach  us — 1.  To  recognize  the  Divine  hand  in  every  ad- 
vancement. What  have  we  that  we  did  not  receive  ?  We  should  be  humble,  there- 
fore. 2.  Never  to  distrust  the  resources  of  God.  You  have  never  drunk  the  best 
wine  which  God  can  provide.  He  has  unsearchable  riches.  3.  To  repress  inquisi- 
tiveness,  and  cultivate  gratitude.     Take  thankfully  what  God  provides.     Parker, 

The  best  last. — The  world  presents  us  with  fair  language,  promising  hopes,  con- 
venient fortunes,  pompous  honors,  and  these  are  the  outside  of  the  bowl ;  but  when 
it  is  swallowed,  these  dissolve  in  an  instant.  Every  sin  smiles  in  the  first  address, 
and  carries  light  in  the  face,  and  honey  in  the  lips,  but  when  we  "have  well  drunk," 
then  comes  "that  which  is  worse,"  a  whip  with  six  strings,  fears  and  terrors  of  con- 
science, and  shame  and  displeasure,  and  a  caitifl"  disposition,  and  diffidence  in  the 
day  of  death.  But  when,  after  the  manner  of  the  purifying  of  the  Christians,  we  fill 
our  waterpots  with  water,  watering  our  couch  with  our  tears,  then  Christ  turns  our 
water  into  wine — first  penitents  and  then  communicants — first  waters  of  sorrow  and 
then  the  wine  of  the  chalice ;  for  Jesus  keeps  the  best  wine  to  the  last,  not  only  be- 
cause of  tiie  direct  reservation  of  the  highest  joys  till  the  nearer  approaches  of  glory, 
but  also  because  our  relishes  are  higher  after  a  long  fruition  than  at  the  first  essays. 
Jeremy  Taylor. 

12.  down,"  it  was  farther  away  from  Jerus.,  and  towds.  the  Sea  of  Gal.  not 
.     .    days,  bee.  the  Passo.  was  nr.,  and  they  were  going  to  the  feast. 

I.  Christ  was  content  to  submit  Himself  to  the  wanting  of  a  certain  abode  and 
settled  dwelling  in  the  world,  that  He  might  sanctify  our  pilgrimage  and  tossed  con- 
dition to  us,  and  to  invite  His  followers  willingly  to  be  removed  from  place  to  place, 
as  He  hath  service  for  them.  So  much  are  we  taught  by  this  His  removal.  II. 
Christ  hath  errands  in  eminent  places  as  well  as  obscure,  and  will  not  despise  them 
for  their  eminency  more  than  the  base  for  their  baseness.  So  much  may  we  gather 
from  Christ's  going  out  of  obscure  Cana  to  Capernaum,  a  chief  city  in  Galilee.  III. 
Christ  may  stay  longer  or  shorter  while,  and  do  little  or  much  in  a  place,  as  He 
pleaseth ;  and  particularly  He  stayeth  or  removeth  according  as  may  contribute  to 
advance  the  great  work  of  His  glory  and  of  sinners'  salvation ;  for  He  continued 
there  not  many  days,  as  having  more  to  do  at  this  time  in  Jerusalem.     Dyke. 

13 — 17.  Jews,'"  Jo.  mentions  the  Passo.  three  times,  and  always  says  "of  the 
Jews,"  bee.  he  wrote  for  many  who  were  not  conversant  with  Jewish  custs.  Pass- 
over, this  seems  to  have  been  the  first. "=  scourge,  the  emblem,  rather  than  the 
instrument  of  wrath,  drove  .  .  out,''  He  did  so  again,  on  another  occa." 
Father's,  He  thus  claims  to  be  the  Messiah,  zeal  .  .  up,-''  all-concealing 
zeal  for  God. 

TJioughts  suggested  by  the  sign. — 1.  All  men  are  created  to  form  part  of  God's 
temple.  The  Divine  idea  of  humanity  is  an  organic  whole — Christ  the  centre,  the 
shrine;  human  hearts  grouped  round  Him  forming  the  courts.  Contrast  the  ideal 
with  the  actual.  Yet  in  the  midst  of  chaos  God  is  working  out  His  purpose,  and 
will  not  rest  till  the  idea  is  realized.  2.  Men  have  misused  the  courts  as  markets. 
Commerce  is  good,  but  its  place  is  outside  the  heart,  not  inside.  It  defiles  when  it 
intrudes  on  the  sanctuary.  Yet  how  hard  even  in  the  most  sacred  seasons  to  ex- 
clude their  profane  associations.  Business  for  most  is  more  absorbing  than  God  and 
His  will.  3.  Christ  has  power  and  authority  to  cleanse  the  courts.  (1)  With  His 
scourge  He  may  drive  away  the  property  which  usurps  His  Father's  place.  (2)  He 
may  scatter  the  money-changer's  money,  and  leave  him  at  leisure  to  reflect  without 
it.  (3)  He  may  speak  His  orders  to  those  who  defile  the  sanctuary  with  lighter  pro- 
fanations through  judgment  and  disease.  4.  The  time  will  come  when  the  temple 
shall  be  purified.  In  the  Revelation  we  see  the  design  perfected.  A  city  without  a 
temple,  because  itself  is  a  temple.  There  shall  be  gold  there,  and  all  the  good 
things  of  the  earth  shall  be  sanctified  to  Divine  uses.     Goodhart. 

18 — 22.  sign,"  by  what  mir.  dost  Thou  confirm  Thy  authority  as  the  Christ  of 
God  ?  {v.  16.)  destroy,  ete.,*  He  predicts  at  Wis  first  Passo.,  what  they  would  do 
at  His  last,  temple,  His  body  {v.  21).  It  was  His  resurrection  of  wh.  He  spoke. 
forty  .  .  building,  "  it  began  to  be  rebuilt  forty-six  years  ago  by  Herod  the 
Gt.,  and  is  not  yet  finished."-''  remembered,*  both  saw  the  meaning  and  truth  of 
the  prediction. 


Capernaum 

a  The  Lake  of 
Galilee,  on  the 
N.  W.  shore  of 
which  was  the 
city  of  Caper- 
naum, Is  very- 
much  lower  than 
the  level  of  the 
hills  of  Galilee." 
llacketl,  lllus.  135. 

"Where  Is  Jesus 
Christ?"  was 
once  asked  of  a 
child.  "He  lives 
in  our  alley 
now,"  was  there- 
ply  ;  for  the  boy 
had  learned  that 
Christ  is  where 
He  has  friends 
to  serve  Him. 

the  first 
Passover 

Jesus 

cleanses  the 
Temple 

6  Jo.  vi.  4;  xl.  55. 

c  "  If  the  feast  in 
V.  1  is  the  second, 
then  that  at  vi.  i 
is  the  Udrd ;  and 
the  one  at  which 
He  suffered,  the 
fourth  in  Jo.'s 
Gospel.  This  is 
the  view  of  Eu- 
sebius  i  10;  and 
of  Theodore t." 

d  "The  seats  and 
folds  were  let  out 
by  the  priests, 
and  an  exorbi- 
tant gain  made 
as  well  by  them 
as  by  the  money- 
changers and 
traders."  Man- 
dolph. 

eMa.  xxl.  12;  Mk. 
xi.  15;  Lu.  xix. 
45. 

/  Ps.  Ixlx.  9. 


Jesus  pre- 
dicts His 
death  and 
resurrection 

g'Ma.  xli.  38;  Jo. 
vi.  30. 

h  Ma.  xxvl.  61; 
xxvii.  40. 

i  Ep.  il.  21,  22; 
Col.  li.  9;  He. 
viii.  2. 

j  Jos.  Ant.  XV.  11 ; 
Wars  1.  21.  Herod 
beg.  A.  u.C.  734. 
"  In  the  time  of 
Agrippa  the 
Younger,  ab.  fi7 
A.  D.,  it  was  com- 
pleted." Capellus. 

kXjii.  xxl  v.  8. 


454 


JOHN. 


Chap.  iii.  i — 4. 


"The  Jewish 
Temple  was  per- 
ishable :  the 
divine  glory  and 
presence  might 
recede  from  it. 
But  Christ  im- 
plies in  these 
words  such  an 
union  between 
the  Godhead  and 
the  manhood 
that  there  could 
be  no  real  sepa- 
ration nor  dis- 
solution." J.  II. 
Newnum. 


many  seeing 
His  miracles, 
believe 

a  Jo.  xxl.  25. 

6  1  S.  xvi.  7  ;  1 
Ch.  xxviii.  9: 
xxix.  17;  Je. 
xvil  9,  10;  Ma. 
ix.  4;  Jo.  xvi.  30; 
Ac.  1.  24;  Ke.  ii. 
23. 

"  Man  is  a  great 
deep,  whose  very 
hairs  are  num- 
b  e  r  e  d  before 
Thee,  O  Lord : 
and  yet  his  hairs 
are  capable  of 
being  more  easi- 
ly counted  than 
the  motions  and 
affections  ol  his 
bear  t."  Au- 
gustine. 


Nicodemus 

the  new 
birth 

c  Jo.  vil.  48. 

Nicodemus  has 
been  blamed  for 
his  timidity.  If 
he  felt  it  danger- 
ous to  be  seen  in 
the  company  of 
Jesus,  it  was  a 
bold  thing  to 
visit  him  at  all. 
He  went  by 
night,  but  he 
went. 

d  Jo.  xli.  42. 

<  Jo.  vll.  50,  51  ; 
xlx.  39. 

/  Jo.  Ix.  16,  33  ; 
Ac.  11.  22. 

g  Jo.  XV.  24;  x. 
25,  38. 

A  Jo.l.  18;Ga.vl. 
15:  Ep.  il.  1;  Tit. 
111.  5;  Ja.  1.  18:  1 
Pe.  i.  23 ;  1  Jo.  il. 
29 ;  iU.  9. 


TJie  crowning  net. — I.  A  certain  demand:  1.  What  they  required ;  2.  Why  they 
required  it.  II.  A  slgniticant  answer:  1.  An  exalted  claim;  2.  A  striking  predic- 
tion; 3.  A  wonderful  declaration.  III.  A  gross  misrepresentation:  1.  How  this 
mistake  originated;  2.  The  feeling  it  produced;  3.  The  explanation  which  the  Evan- 
gelist supplies.  IV.  An  important  result.  From  this  we  see :  1.  That  the  words  of 
Christ  were  not  forgotten;  2.  The  efiect  which  such  remembrance  produced.    Anon. 

miat  did  He  mean  by  this  enigmatical  saying,  which  not  even  His  disciples  un- 
derstood till  long  afterwards  ?  We  cannot  doubt  that  in  the  resistance  of  the  Jews 
to  His  first  public  act,  He  plainly  saw  the  symptoms  of  a  deep-seated  hatred  of  all 
reform,  which  would  lead  them  on  to  reject  His  whole  work.  He  had  meditated 
much  on  the  tone  of  the  authorities,  on  the  religious  state  of  His  country — what 
young  man  of  thirty  with  anything  in  him  has  not  done  so  ?  He  had  made  up  His 
mind  that  He  would  meet  with  opposition  at  every  point,  and  that  while  a  faithful 
few  would  stand  by  Him,  the  leaders  of  the  people  would  certainly  resist  and  destroy 
Him.     M.  Dnds. 

23 — 25.  saw  .  .  did,  of  the  whole  of  wh.  we  have  no  record."  did  . 
.  them,  place  Himself  in  their  hands;  did  not  trust  them,  because  .  . 
men.'' as  well  as  He  knew  Judas;  one  such  among  His  followers  quite  enough. 
needed  .  .  testify,  men  need  testimony  to  character,  knew  •  .  man, 
motives,  purposes,  tendencies,  etc. 

Tlie  significance  of  the  sign. — Christ  rose  from  the  dead,  not  to  startle  godless 
and  truth-hating  men  into  faith,  but  to  furnish  all  mankind  with  a  new  and  better 
Temple,  with  the  means  of  spiritual  worship  and  constant  fellowship  Avith  God. 
There  was  a  necessity  for  the  resurrection.  Those  who  became  intimately  acquaint- 
ed with  Christ  slowly  but  surely  became  aware  that  they  found  more  of  God  in  Him 
than  ever  they  had  found  in  the  Temple.  Gradually  they  had  acquired  new  thoughts 
about  God;  and  instead  of  thinking  of  Him  as  a  Sovereign  veiled  from  the  popular 
gaze  in  the  hidden  Holy  of  holies,  and  receiving  through  consecrated  hands  the 
gifts  and  offering  of  the  people,  they  learned  to  think  of  Him  as  a  Father,  to  whom 
no  condescension  was  too  deep,  no  familiarity  with  man  too  close.  Unconsciously  to 
themselves,  ai)parently,  they  began  to  think  of  Christ  as  the  true  Revealer  of  God, 
as  the  living  Temple,  who  at  all  hours  gave  them  access  to  the  living  God.  But  not 
till  the  resurrection  was  this  transference  complete — nay,  so  fixed  had  their  hearts 
been,  in  common  with  all  Jewish  hearts,  upon  the  Temple,  that  not  until  the  Temple 
was  destroyed  did  they  wholly  grasp  what  had  been  given  them  in  the  resurrection 
of  Jesus.  It  was  the  resurrection  which  confirmed  their  wavering  belief  in  Him  as 
the  Son  of  God.  As  Paul  says,  it  was  the  resurrection  which  "  declared  Him  to  be 
the  Son  of  God  with  power."  Being  the  Son  of  God,  it  was  impossible  He  should  be 
held  by  death.     M,  J)ods, 


CHAPTER  THE   THIRD. 


I — 4.  Nicodemus  {upright),  ruler,  member  of  the  Sanhedrin."  night, 
through  fear  of  excommunication.''  He  became  bolder  aft.«  teacher,  he  confesses 
no  more  at  present,  for,-'"  he  has  a  I'eason  for  his  faith,  miracles  .  .  him, 
Jesus  also  appealed  to  His  works."  born  again,*  Nicodemus  spoke  of  learning, 
Jesus  of  life,  in  order  to  wh.  there  must  be  a  new  birth  unto  righteousness. 
kingdom  .  .  God,  inward  rule  over  the  hearts  of  men.  how,  this  need  not 
have  troubled  Nicodemus.  John  had  taught  the  Jews  that  they  must  not  suppose 
they  were  children  of  God  by  being  children  of  Abraham. 

Brave  Nicodemus. — We  see  in  him — I.  The  courage  of  the  earnest  investi- 
gator INTO  the  claims  OF  Christ.  He  was  earnest  enough  to  come  by  night  so 
that  he  might  have  a  long,  calm,  and  uninterrupted  interview.  Had  he  been  afraid, 
Christ  would  probably  have  rebuked  him.  He  boldly  acknowledges  Christ's  Divine 
mission,  and  pursues  his  inquiries  into  the  meaning  of  Christ's  words.  Christ  re- 
wards this  courage  by  unreserved  communications  of  spiritual  truth.  This  courage 
must  be  imitated  by  every  truth  seeker.  II.  The  courage  of  wise-worded  speech 
FOR  Christ.  The  next  time  we  see  him  (chap.  vii.  50)  his  courage  has  grown,  and 
in  the  midst  of  Christ's  implacable  enemies  he  speaks  a  wise  word  for  Him.  III. 
The  courage  of  liberal-handed  sacrifice  for  Christ.  When  our  Lord's  hour 
was  darkest,  Nicodemus'  courage  is  at  the  brightest.  He  takes  his  stand  by  the 
Crucified,  whose  disciples  were  scattered,  whose  cause  was  discredited,  and  whose 


Chap.  lii.  5— 13- 


455 


name  was  a  mockery.  He  ran  some  risk,  knew  little  of  Him  compared  with  what 
we  know,  took  His  body  reverently  from  the  cross,  embalmed  and  buried  Him. 
Coste?: 

A  heart  for  heaven. — If  I  enter  a  place  where  there  is  a  musical  performance, 
my  ticket  entitles  me  to  cross  the  threshold ;  but  if  I  have  no  musical  ear,  I  can 
have  no  enjoyment.  In  the  same  manner,  if  you  have  a  right  in  something  done  for 
you  that  will  warrant  and  enable  you  to  cross  the  threshold  of  heaven,  yet  if  you 
have  no  heart  prepared  for  the  exercises  and  the  joys  of  heaven  it  can  be  no  happi- 
ness to  you.     Cumming. 

5 — 8.  Jesus,  now  explains  more  fully,  water,"  already  had  the  symbol  of 
water  been  embodied  in  an  initiatory  .ordinance  by  the  Baptist,  and  .  . 
Spirit,*  the  great  essential  requisite,  flesh  .  .  spirit,"  hence  the  impossi- 
bility of  being  born  of  the  Spirit  by  any  natural  birth.  Like  begets  like.  Only 
the  Spirit  of  God  can  create  a  new  spirit  in  us."*  marvel  .  .  must,  it  would 
rather  be  wonderful  if  unnecessary,  wind,  aptness  of  illus.  arises  fr.  the  circum- 
stance that  the  same  word  in  both  Gk.  and  Heb.  =  loind  and  spirit.  The  gentle 
wind  is  silent,  mysterious,  and  beyond  human  control,  listeth,  liketh,  willeth. 
"  It  is  neither  confined  to  ordinances  of  a  certain  pale,  nor  is  it  produced  by  human 
devices  and  schemes." 

The  caterpillar  has  capacity  for  becoming  something  different  and  higher.  It 
may  become  a  moth  or  a  butterfly;  but  inmost  the  capacity  is  never  developed, 
they  die  before  they  reach  this  end — their  circumstances  do  not  favor  their  develop- 
ment. This  illustrates  the  fact  that  it  is  common  for  capacities  of  life  to  lie  dor- 
mant: how  common  a  thing  it  is  for  a  creature  in  one  stage  of  its  existence  to  have 
a  capacity  for  passing  into  a  higher  stage,  a  capacity  which  can  be  developed  only 
by  some  agency  peculiarly  adapted  to  it.  It  is  in  this  condition  man  is  born  of  his 
human  parents.  He  is  born  with  a  capacity  for  a  higher  life  than  that  which  he  lives 
as  an  animal  in  this  world.  There  is  in  him  a  capacity  for  becoming  something  dif- 
ferent, better  and  higher  than  that  which  he  actually  is  by  his  natural  birth.  He 
has  a  capacity  which  lies  dormant  or  dead  until  the  Holy  Ghost  comes  and  quickens 
it.     M.  Bods. 

Conversion  necessary. — You  may  put  what  you  please  on  a  wild  colt,  a  fractious 
horse  from  the  desert,  and  it  will  make  no  diflference  with  his  nature.  Put  a  gold 
harness  on  him — a  silver  harness — a  velvet  harness.  Does  one  subdue  his  spirit 
more  than  another  ?  I  tell  you,  the  horse  is  mightier  than  the  harness  that  you  put 
on  him.  Cover  it  with  ornaments,  make  it  brilliant  with  rosettes,  put  on  what  you 
please — ^but  there  is  the  horse  with  his  unsubdued  nature.  And  human  nature  is  a 
wild  ass's  colt.  Now,  the  mere  harness  of  the  Church,  its  external  framework,  and 
its  outward  procedure,  are  good  enough  if  the  men  that  are  under  them  are  good, 
and  they  are  bad  if  the  men  that  are  under  them  are  bad.  It  is  not  anything  out- 
side of  men,  it  is  the  Spirit  of  God  in  them — ^that  is  the  only  hope  for  any  Church, 
sect,  or  community.     Beecher. 

g — II.  how  .  .  he  ?  (1)  How  can  a  new  birth  be  needful  for  a  Jew  ?  (2) 
Or  how  possible  for  any  ?  master,  teacher.  Israel,  God's  people,  things, 
the  elementary  truths  of  salvation,  we,"  myself  and  the  Holy  Spirit,  know,  cer- 
tainly,    seen,-''  acquainted  intimately  with  operations  and  fruit. 

The  Gospel-school. — I.  The  distinguished  student  who  appeared  in  the  Gospel- 
school  this  night:  1.  His  respectful  behavior;  2.  His  evident  sincerity;  3.  His 
moral  timidity.  H.  The  glorious  Master  who  presided  over  the  Gospel-school  this 
night:  1.  The  spirit  He  exemplifies;  2.  The  title  He  assumes;  3.  The  wonder- 
ful mission  He  claims.  IH.  The  momentous  lessons  which  were  taught  in  the  Gos- 
pel-school this  night.     Homilist. 

The  work  of  the  Eoly  Spirit  is  a  hidden  work. — As  oftentimes,  when  walking  in 
a  wood  near  sunset,  though  the  sun  himself  be  hid  by  the  height  and  bushiness  of 
the  trees  around,  yet  we  know  that  he  is  still  above  the  horizon,  from  seeing  his 
beams  in  the  open  glades  before  us,  Uluming  a  thousand  leaves,  the  several  bright- 
nesses of  which  are  so  many  evidences  of  his  presence.  Thus  it  is  with  the  Holy 
Spirit.  He  works  in  secret;  but  His  work  is  manifest  in  the  lives  of  all  true  Chris- 
tians.    Lamps  so  heavenly  must  have  been  lit  from  on  high.    J.  G.  Hare. 

12,  13.  earthly,  wh.  being  of  the  earth  yourself,  you  are  more  likely  to  be 
familiar  with  and  understand,  things,  such  as  the  new  birth,  wh.  must  occur  and 
produce  fruit  on  earth,    heavenly  things,  such  as  the  great  mystery  of  the  In 


a  Mk.  xvi.  16 ; 
Ac.  ii.  38. 

6  Eo.  vill.  2;  1 
Co.  XV.  45. 

"  He  connects 
the  water  and  the 
Spirit  because 
under  that  visi- 
ble symbol  He  at- 
tests and  seals 
that  newness  of 
life  which  God 
alone  produces 
in  us  by  His 
Spirit."    Calvin. 

c  1  Co.  XV.  47—49  ; 
2  Co.  V.  17. 

d  Ep.  li.  3  ;  Ro. 
vlli.  2,5. 

See  outline  on 
"The  Regene- 
rating Work,  of 
Chris  ti  anity." 
Homilist,  ith  ser. 
i.  41. 

"A  Christian 
mother  does  not 
give  birth  to  a 
Christian  child; 
it  is  not  natural 
birth,  but  a 
second  Spiritual 
birth,  which 

makes  a  Chris- 
tian."  Terlullian. 

e  1  Jo.  1.  1—3; 
Jo.  V.  30;  xvl. 
13. 

/I.  Co.il.  11;  He. 
i.  1 ;  Jo.  i.  18. 

Nicodemus'  per- 
p  lexity  : — 1.  We 
live  In  a  world  of 
wonders ;  vegeta- 
ble growth,  in- 
sect evolution, 
human  birth  ; 
about  each  of 
■sphich  we  might 
well  say,  "  How 
can  these  things 
be  ? "  2.  There 
are  greater  won- 
ders in  the  world 
towards  which 
we  are  hasten- 
ing. 3.  Not  less 
wonderful  is  the 
work  of  grace 
within  a  man's 
soul.  Man  may 
become  a  child 
of  God,  holy  and 
meet  for  heaven. 
Heaven  being  a 
character  as  well 
as  a  place  no 
man  can  enter 
without  being 
born  again.  Can- 
on Miller. 


456 


JOHN. 


Chap.  ill.  14,  X5. 


aEp.  iv.  9, 10. 

"Metaphors  are 
a  soil  most  pro- 
ductive of  con- 
troversles." 
iMther. 

"In  matters  of 
faith  and  reli- 
gion we  raise  our 
imagination 
above  our  rea- 
son ;  which  is 
the  cause  why  re- 
ligion ever 
sought  access  to 
the  mind  by 
similitude  s, 
types,  p  a  r  a  - 
bles,  visions, 
dreams."    Bacon. 

"This  wind 
blows  where  it 
list;  and  not  on- 
ly so,  but  as  it 
list;  when  it  list; 
as  much  as  it 
list;  in  what 
manner  it  list; 
and  on  whom  it 
list.  This  Spirit 
is  a  gift;  and 
gifts  are  free." 
Austin. 

"He  that  does 
not  know  those 
things  that  are 
of  use  and  neces- 
sity for  him  to 
know,  is  but  an 
ignorant  man, 
whatever  else  he 
may  know  be- 
sides." Abp.  Til- 
lotson. 


the  brazen 
serpent  a 
type  of  Christ 

6  Nu.  xxi.  9. 

c  Jo.  xli.  32,33. 

"He  doth  aptly 
teach  a  Doctor  of 
the  Law  by  a 
figure  of  the 
Law."  Ardens. 

••  It  had  the 
shape  but  not 
the  poison  of  a 
serpent."  Greg. 
Aazianzen. 

"Dead  as  the 
serpent ;  durable 
as  the  brass  (be- 
cause the  fruits 
of  His  death 
abide  for  ever)." 
Isidore  of  Hevilk. 

"  Our  salvation 
is  in  Christ  and 
with  Him,  but 
not  apart  from 
Him.  When  a 
bank-note  or  a 
gold  coin  is  put 


carnation.  Men  who  stumble  at  difficulties  in  religion  and  theology,  should  remem- 
ber how  very  little  they  understand  of  nature,  matter,  science,  etc.  no  man  .  . 
heaven,"  hence  cannot  perfectly  understand  heavenly  things  [ill.  men  who  live  in 
tlie  torrid  zone  find  it  difficult  to  believe  and  understand  how  there  can  be  ice,  snow, 
etc.,  in  colder  latitudes].  He  .  .  down,  etc.,  to  tell  and  reveal  what  we  other- 
wise could  not  know. 

It  is  a  new  birth  that  is  required. — No  care  spent  on  our  conduct,  no  improve- 
ment and  refinement  of  the  natural  man  suffices.  For  flying,  it  is  not  an  improved 
caterpillar  that  is  needed,  it  is  a  butterfly ;  it  is  not  a  caterpillar  of  finer  color 
or  more  rapid  movement  or  larger  proportions,  it  is  a  new  creature.  We  recognize 
that  in  this  and  that  man  we  meet  there  is  something  more  than  men  naturally  have ; 
we  perceive  in  them  a  taming,  chastenii%,  inspiring  principle.  And  we  mourn  its 
absence  because  even  when  a  man  is  dutiful,  affectionate,  temperate,  honorable,  yet 
if  he  have  not  grace,  if  he  have  not  that  peculiar  tone  and  color  which  overspread 
the  whole  character,  we  instinctively  feel  that  the  defect  is  radical,  that  as  yet  he 
has  not  come  into  connection  with  the  Eternal ;  that  there  is  that  wanting  for  which 
no  natural  qualities,  however  excellent,  can  compensate — nay,  the  more  lovely  and 
complete  the  natural  character  is,  the  more  painful  and  lamentable  is  the  absence  of 
grace,  of  Spirit.     M.  Bods. 

T7ie  power  of  many  things  known  by  effects  only. — Of  how  many  things  is  it  true 
that  their  power  is  only  seen  in  the  effects  they  produce?  "Can  we  see  the  dew  of 
heaven  as  it  falls  on  the  summer's  evening  ?  But  go  forth  next  morning,  and  you 
behold  every  plant  sparkling  with  the  dewdrop.  Can  you  see  the  hand  of  the  sower 
when  you  go  forth  in  the  fields  in  July  and  August  ?  No,  but  yet  you  do  not  suppose 
the  harvest  came  spontaneously ;  you  are  conscious,  by  the  fact  produced,  that  the 
sower's  hand  has  been  there.  Or,  can  you  see  the  magnetic  fluid  on  the  needle  of 
the  compass  ?  No,  but  when  you  see  that  little  piece  of  iron  always  pointing  to  the 
North,  you  know  its  work.  Can  you  see  the  mainspring  of  the  watch  as  you  look 
upon  its  face  ?  No,  but  you  know  it  is  there,  for  the  hands  move  steadily  on.  That 
the  Spirit  should  dwell  in  the  temple,  and  His  light  not  shine  through  the  windows 
of  daily  life  and  duty,  is  an  impossibility." 

14,  15.  and,  Christ  now  speaks  of  these  things,  explaining  the  meaning  of  one 
of  the  most  familiar  of  Jewish  types.  Moses,*  of  whom  N.  was  a  disc,  lifted, 
etc.,  the  cause  and  effects  well  known  to  N.  must  .  .  up,  ref.  to  His  cruci- 
fixion, whosoever,"  the  sery^eni  for  Jews  only.  Tins  for  all  men.  believeth 
.  .  Him,  practically  receives  Him  as  the  Divinely  appointed  and  suflUcient  sacri- 
fice, perish,  as  the  otherwise  inevitable  consequence  of  sin.  eternal  life,  the 
gift  of  God  through  Jesus  Christ. 

The  brazen  serpent. — Paul  has  been  charged  with  inventing  the  doctrine  of  the 
atonement,  but  it  is  in  this  verse  in  germ.  Notice  here  three  analogies — I.  In  the 
disease.  The  poison  of  the  fiery  serpents  was  fermenting  in  the  Israelites ;  that  of 
sin  is  fermenting  in  us.  1.  Men  are  sinners:  a  trite  observation,  but  Paul  devoted 
three  chapters  in  Romans  to  prove  it.  2.  All  are  under  sentence  of  death.  "  Guilty 
before  God,"  subject  to  penalty — death.  The  wages  never  fall  below  that.  3.  Not 
only  so,  but  we  are  polluted,  morally  sick.  What  wrought  death  upon  us  wrought 
it  in  us.  II.  In  the  remedy.  1.  Our  salvation  comes  through  man.  The  Israelites 
were  bitten  by  serpents,  and  by  a  serpent  they  were  to  be  healed.  By  man  came 
sin;  by  man  comes  salvation.  2.  Not  only  by  man,  but  the  Son  of  Man,  one  who 
in  the  core  of  His  being  is  closely  united  to  every  other  man.  According  to  the 
ancient  law,  the  Goel  or  nearest  relative  alone  had  the  right  to  redeem.  Christ  is 
the  nearest  relative  any  man  can  have.  3.  The  Son  of  Man  lifted  up.  The  tendency 
is  to  make  the  Incarnation  the  centre  of  Christianity:  the  Bible  makes  the  Cross 
that.  HI.  In  the  application  of  the  remedy  for  the  disease.  The  Israelites  were 
not  bidden  to  apply  poultices,  but  to  look.  You  are  not  enjoined  to  improve  your- 
selves, but  to  believe.     J.  Cynddylan  Jones. 

Simplicity  of  way  of  salvation. — I  knew  a  young  man  who  intended  to  trust  his 
soul  to  Jesus  some  time,  but  ever  put  if,  off"  time  after  time.  One  night  God's  Spirit 
enabled  hiiu  to  resolve  that  he  would  put  it  off'  no  longer.  He  had  been  thinking 
much  during  the  day  of  the  words,  "  God  so  loved  the  world."  He  lay  down  on  his 
bed,  but  it  was  not  to  sleep.  He  prayed  God  to  give  His  Spirit,  and  the  Lord 
heard  his  prayer.  For  hours  he  lay  awake,  his  mind  calm,  his  thoughts  clear,  his 
heart  fixed.  He  saw  as  he  had  never  seen  before  that  God  had  really  "  so  loved  the 
world  that  He  gave  His  only-begotten  Son  "  to  die  in  the  room  of  sinners?  and  that 


Chap.  iii.  16,  17. 


45  T 


now  whosoever  believeth  in  Him  should  not  perish,  but  have  everlasting  life.  He 
simply  believed  this;  saw  that  word  was  tv/iosoever,  and  that  God  was  in  earnest  in 
His  offer.  His  heart  accepted  it;  and  that  moment  a  joy  he  had  never  known  before 
filled  his  soul.  He  started  up  from  his  bed.  Could  this  be  conversion  ? — so  simple 
a  thing  as  believing  God's  offer  of  Christ,  and  taking  Him  at  His  Word  ?  He  knelt 
down  at  the  bed-side ;  thanked  God  for  His  Son ;  committed  himself  to  the  Lord 
Jesus;  and  resolved,  if  God  spared  him,  that  he  would  believe  himself  to  be  a 
Christian,  and  look  to  Jesus  to  enable  him  to  act  like  one.  Ever  since,  he  has  con- 
sidered that  night  to  be  the  night  of  his  conversion.  Submission. — To  get  a  dis- 
obedient and  stubborn  child  to  say,  "  I  am  sorry,"  or  to  do  the  smallest  and  easiest 
action,  is  quite  as  difficult,  if  it  be  a  test  of  submission,  as  to  get  him  to  run  a  mile, 
or  perform  an  hour's  task.  So  the  mere  uplifting  of  the  eye  to  the  brazen  serpent 
was  enough  to  show  that  the  Israelite  believed  God's  word,  and  expected  healing. 
It  was  in  this  look  that  the  will  of  man  met  and  accepted  the  will  of  God  in  the 
matter.  It  was  by  this  look  the  pride  which  had  led  them  to  resist  God  and  rely 
upon  themselves  was  broken  down ;  and  in  the  momentary  gaze  at  the  remedy  ap- 
pointed by  God  the  tormented  Israelite  showed  his  reliance  upon  God,  his  willing- 
ness to  accept  His  help,  his  return  to  God.     M.  Dods. 

16.  so  loved,"  thus  greatly,  and  after  this  method  showed  it.  wotld/  not  the 
Jews  alone,  gave,"  freely,  only  .  .  Son,''  not  one  Son  out  of  many,  that, 
for  this  purpose,  'believetli,*  with  the  heart  unto  righteousness,  life,-''  spiritual 
and  eternal,  prefigured  in  the  case  of  the  Jews  of  old,  who  looked  and  lived. 

Redemption  through  Christ. — I.  Men  need  deliverance  from  death.  II.  God's 
love  is  so  great  as  to  prompt  to  deliverance.  III.  This  deliverance  has  been  wrought 
out  by  self-sacrifice  on  the  part  of  God.  IV.  This  deliverance  is  made  ours  by  a  per- 
sonal faith  in  the  Lord  Jesus  Christ.     C.  D.  Barrows. 

WJiosoever. — "  "Whosoever"  has  a  finger  for  babes,  and  an  arm  for  old  men;  it 
has  an  eye  for  the  quick,  and  a  smile  for  the  dull.  Young  men  and  maidens,  "whoso- 
ever "  offers  its  embrace  to  you  !  Good  and  bad,  honorable  or  disreputable,  this  "  who- 
soever "  speaks  to  you  all  with  equal  truth  !  Kings  and  queens  may  find  room  in  it; 
and  so  may  thieves  and  beggars.  Peers  and  paupers  sit  on  one  seat  in  this  word. 
"Whosoever"  has  a  special  voice  for  you,  my  hearer.  Sptcrgeon. — The  wonderful 
love  of  God. — The  freedmen  exhibited  a  great  desire  to  learn  to  read  and  write. 
One  old  uncle  desired  to  learn  to  read,  that  he  might  read  the  Bible,  but  cared  noth- 
ing about  writing.  When  first  able  to  spell  out  the  words,  he  studied  out  the  verse, 
"  God  so  loved  the  world,  that  He  gave  His  only-begotten  Son,  that  whosoever  believ- 
eth in  Him  should  not  perish,  but  have  everlasting  life."  In  the  midst  of  the  verse, 
his  feelings  overcame  him,  and  he  said,  "Is  disra'al  ?  Is  dis  de  surenuff  word  ob  de 
Lord  ? "  "No  doubt  about  it,"  said  his  teacher.  "  And  uncle  readin'  it  for  hisself !  " 
When  he  had  finished  reading  the  verse,  he  said,  "Now,  if  old  uncle  dies,  he  kin  go 
up  dar  and  tell  de  good  Lord  Jesus  dat  he  read  in  his  own  book,  '  Whomsumever 
b'liebes  on  Him  sha'nt  perish,  but  hab  eberlasting  life;'  and  de  Lord  knows  dat 
Uncle  Sam  b'liebes  on'm,  and  he  read  it  for  hisself  in  his  own  book." 

17.  God,  who  is  just,  and  holy,  as  well  as  merciful.  Son,  sent  Him  as  the  last 
messengers  to  man,  having  sent  many  messengers  bef.  condemn,*  yet  what  else 
could  the  world  reasonably  expect  ? 

The  end  of  ChrisV s  kingdom. — I.  Condemnation  might  have  been  expected:  1. 
When  we  consider  the  condition  of  men;  2.  When  we  consider  the  history  of  Divine 
dispensations ;  3.  When  we  consider  the  prediction  of  the  treatment  of  the  Gospel. 
II.  Salvation  was  really  accomplished:  1.  From  error  by  His  teaching;  2.  From  false 
models  by  His  example ;  3.  From  guilt  by  His  sacrifice ;  4.  From  perdition  by  His 
grace.     Whythe. 

No  standard  of  experience. — Unhappily  the  experience  of  John  Bunyan,  or  of 
some  other  person,  has  been  erected  into  a  standard  by  which  that  of  other  men  is 
tried;  and  in  some  regions  a  Christian  will  be  asked,  "Were  you  long  in  the  Slough 
of  Despond  ?" — as  though  the  Slough  of  Despond  were  a  Divine  institution,  and  the 
only  way  of  salvation  lay  through  it.  Andrew  Fuller  put  the  question  to  an  aged 
saint,  who  replied,  "  I  was  never  there  at  all,  sir;  I  went  straight  to  the  cross  of 
Christ."  That  was  the  Scriptural  way;  and  it  is  to  be  remarked  that  the  Scriptures 
place  nothing  between  the  sinner  and  the  Cross,  nor  do  they  clog  the  free  message 
with  a  single  qualifying  condition.  "Believe  on  the  Lord  Jesus  Christ,  and  thou 
Shalt  be  saved." 


A.D.  27. 

into  my  hands, 
my  money  Is  in 
that,  not  apart 
from  It.  When 
a  deed  is  signed, 
sealed,  recorded, 
and  delivered  to 
me,  my  title  is 
in  my  deed  and 
not  apart  from 
it.  My  bank-note 
or  gold  coin  will 
pay  my  debt  and 
pay  my  jour- 
neying expenses. 
My  deed  will  en- 
8  u  r  e  me  my 
farm.  Even  so  in 
Christ  I  have  my 
debt  cancelled, 
m  y  journeying 
support,  and  my 
heavenly  inheri- 
t  a  n  c  e  all  se- 
cure."  W.  E. 
Boardman, 


God's  great 
love  to  man 

aEp.  11.  4—7. 

b  Ac.  X.  34,  35. 

c  Tit.  ill.  4—7. 

d  Ke.  1.  8;  2  Co. 
v.  19 ;  1  Jo.  Iv. 
9,  10. 

e  Ga.  ill.  11;  Eo. 
Iv.  23—25. 

/Ro.  vi.  23;  IJo. 
iv.  14;  Ro.  vlil. 
32;  Lu.  xix.  10; 
2  Pe.  ill.  9. 

The  "so"  in 
this  verse  is  an 
incomprehen  Bi- 
ble "so ; "  a 
"  so "  that  all 
the  angels  can- 
not analyze; 
few  can  c  o  m  - 
inent  upon  or 
understand  the 
dimensions  o  f 
this '-so."  ChaV' 
nock. 

"It  is  a  very 
speaking  silence 
that  He  doth  not 
tell  us  how  great 
that  love  is,  but 
leaves  us  to  un- 
derstand it  to  be 
altogether  inex- 
presslble." 
Hoxoe. 


God's  pur- 
pose in  send- 
ing His  Son 

g    Ma.    xxi.    37; 
Mk.  xii.  6. 

h  Lu.  ix.  56;  Jo. 
vlil.  11;  xil.  47. 


458 


JOHN. 


Chap.  iii.  x8 — a4. 


A.D.  27. 


"  Christ  c  a  t  e  - 
chising  Nicode- 
raus,  contracteth 
the  sum  of  the 
Gospel  into  one 
verse."  Bishop 
Andrewes. 

The  Rev.  John 
Newton,  late  rec- 
tor of  St.  Mary 
Woolnoth, 
when  his  memo- 
ry was  nearly 
gone,  used  to  say 
that,  forget  what 
he  might,  he 
never  forgot  two 
things, — 1st,  that 
he  was  a  great 
sinner ;  2nd,  that 
Jesus  Christ  was 
a  great  Saviour. 

faith  and  un- 
belief 

a  Jo.  V.  24;  Bo. 
viii.  1. 

"  Future  misery 
is  not  a  foreign 
Imposition  by 
power :  but  an 
acquired  consti- 
tution of  mind  ; 
It  is  guilt  of  con- 
science and  ma- 
lignity of  spirit." 
Z>»-.  Wliichcote. 

the  light  and 
the  darkness 

6  Jo.  i.  7  ;  vili.  12. 


xxli.    8 ; 
13;    Pr. 


c  1  K. 
Ep.  V. 
viii.  63. 


d  Job  xxlv.  13, 17 ; 
Pr.  Iv.  18. 

e  Pa.  cxlx.  105  ; 
cxxxlx.  23,  24. 

/Jo.  XV.  4;  1  Co. 
XT.  10. 

gtla.  V.  16. 

'•  I  have  heard  of 
some  one  that, 
having  advanced 
some  erroneous 
doctrines  of  phi- 
losophy, refused 
to  seethe  experi- 
ments by  which 
they  were  con- 
futed." I>r.  John- 
son. 

Jesus  comes 
into  Judsea 

h  Jo.  Iv.  1.  2. 

i  Stanley,  Sin.  and 
Pal.  311 :  Paxtm's 
Sac.  Geo.  459. 

j  Eusebius  ;  Je- 
rome, etc. 

km.  ix.  4. 

I  Ma.  xiv.  3. 


i8.  believeth,  receives  and  rests  ou  Him  alone.  Hitn,  and  no  other  ground 
of  confidence,  either  in  whole  or  in  part,  not  condemned."  is  not  under  sen- 
tence, already,  "he  who  commits  murder  is  condemned  by  the  nature  of  his  act, 
bef.  he  receives  the  sentence  of  his  judge."  because,  etc.,  the  sentence  takes  efTect 
on  him  who  rejects-Christ. 

Tlie  believer  not  condemned. — 1.  Christ  has  appeared  to  put  away  sin  by  the  sac- 
rifice of  Himself.  2.  Faith  in  Christ  identities  us  with  His  sacrifice.  3.  Identifica- 
tion with  the  sacrifice  of  Christ  removes  all  personal  guilt.  4.  So  the  believer  is  not 
regarded  or  dealt  with  by  God  as  a  sinner.  He  is  not  condemned — (1)  by  God;  (2) 
by  the  law;  (3)  by  Himself:  remorse  subsides,  fear  vanishes.     S.  Martin. 

Suppose  I  ask  you  if  you  have  the  spirit  of  a  poet,  and  you  say,  "  Oh  no,  I  haven't; 
I  never  wrote  a  line  of  poetry  in  my  life."  But  I  take  you  to  the  top  of  a  mountain 
when  the  light  is  coming,  when  the  morning  is  dawning  and  nature  is  about  to 
drench  the  dark  world  in  a  liquid  bath  of  gold;  and  I  watch  the  gleam  of  enthusiasm 
brighten  over  your  countenance  as  from  your  heart  rise  the  words,  ' '  Oh,  it  is  beau- 
tiful !  "  Then,  my  brother,  I  know  you  are  a  poet,  though  Tennyson  be  ignorant  of 
you  and  Wordsworth  acknowledge  you  not.  So  if  you  want  to  know  if  you  are  within 
the  pale  of  Christianity  stand  on  the  mountain  when  Jesus  passes  by,  and  should  you 
feel  one  fond  desire,  one  panting  aspiration  which  makes  you  cry,  O  to  be  like  Thee, 
to  be  near  Thee  !  then,  by  that  thrill  of  aspiration  in  your  heart,  you  will  know  you 
have  seen  the  Bright  and  Morning  Star  and  that  your  light  has  come.  How  could  it 
be  possible  for  any  man  or  woman  to  love  darkness  rather  than  light  ?  The  answer 
to  that,  too,  is  here,  "Because  their  deeds  are  evil."    Aiion. 

19 — 21.  this  .  .  condemnation,  the  real  cause  of  it.  Not  alone  the 
love  and  the  practice  of  sin,  but  the  rejection  of  the  Saviour,  light,*  Christ,  the 
true  Light,  darkness,  the  moral  d.  of  sin.  because,  etc.,  the  light  pointed  out 
the  nature  and  need  of  a  new  life.  Men  unwilling  to  appreciate  the  beauty  and 
practise  the  duties  of  holiness.  Preferring  the  pleasures  of  sin  for  a  season,  hateth 
.  .  light,''  bee.  it  reveals  the  deformity  of  sin.  neither  .  .  light,**  to 
learn,  to  look  at  themselves.  Wilful  concealments  and  ignorance,  doeth  truth, 
loves  and  practises  it.  cometh,  without  fear,  and  for  further  instruction.*  that, 
etc.,  to  test  and  prove  his  own  works  and  character,  wrought  .  .  God,  in 
the  Divine  strength,/  and  for  Divine  glory.9 

Doing  the  truth  and  the  blessed  result. — 1.  The  word  "doeth"  suggests — (1)  The 
exercise  of  resistance.  The  man  who  will  do  truth  opposes  the  evil  impulses  of  his 
nature.  With  noble  superiority  he  contends  against  subtlety  and  deceit.  See  in- 
stances in  Joseph,  Daniel,  the  Three  Children,  and  Cornelius.  (2)  Decision  of  char- 
acter. The  man  who  does  the  truth  has  no  vacillation  or  hesitation.  He  applies 
himself  steadily  to  the  course  he  adopts,  like  Moses,  Samuel,  Nehemiah,  Nicoderaus, 
Joseph  of  Arimathea.  (3)  The  permanent  and  satisfactory  result.  Good  is  not 
temporary  or  unstable  in  its  results.     What  peace  and  joy  it  imparts  !     G.  McMichael. 

Love  of  darkness  rather  than  light. — When  the  Bastile  was  about  to  be  destroyed 
a  prisoner  was  brought  out,  who  had  long" been  lying  in  one  of  its  gloomy  cells.  In- 
stead of  joyfully  .welcoming  his  liberty,  he  entreated  that  he  might  be  taken  back  to 
his  dungeon.  It  was  so  long  since  he  had  seen  the  light  that  his  eye  could  not  en- 
dure the  light  of  the  sun.  Besides  this,  his  friends  were  all  dead,  he  had  no  home, 
and  his  limbs  refused  to  move.  His  chief  desire  now  was  that  he  might  die  in  the 
dark  prison  where  so  long  he  had  been  a  captive.     Denton. 

22 — 24.  baptised,  not  Himself,*  but  what  was  done  by  His  authority  is 
spoken  of  as  done  by  Himself,  ^noti  {fountain,  fr.  Heb.  Ayiri),  sup.  to  be  53 
m.  N.E.  of  Jerus.  in  Samaria.'  Salim,  W.  of  Jordan,  in  N.  of  Samaria,  8  m.  S.  of 
Scythopolis.-''  much  water,*  see  Gk.,  many  waters,  i.e.,  not  "much  water  in  one 
place,"  but  "many  fountains."    not  yet,'  it  is  implied  that  he  was  shortly  after.     ' 

Tlie  best  evidence  of  the  truth  of  Christianity. — As  I  looked  upon  the  sun  this 
November  morning  shining  through  some  beautiful  clouds,  a  man  called  upon  me  to 
prove  that  the  sun  was,  in  his  judgment,  as  far  as  he  could  make  out  by  "the  tables," 
about  sufficient  to  light  the  world.  He  turned  over  long  pages  of  logarithms,  frac- 
tions, and  decimals,  and  long  processions  of  figures.  He  asked  me  for  a  slate  and 
pencil,  and  he  was  going  to  make  it  out  to  my  satisfaction  that  the  sun  was  just  about 
sufl3cient  to  enlighten  a  hemisphere  at  a  time.  I  ordered  him  off'!  Why  ?  I  saw  it ! 
I  felt  it !  Parker. — Example  of  Christian  zeal. — The  most  remarkable  examples  of 
zeal  are  found  in  the  records  of  the  early  itinerant  ministers.     Richard  NoUey,  one 


Chap.  iii.  35—33. 


JOHN. 


459 


of  these,  came  upon  the  fresh  trail  of  an  emigrant  in  tlie  wilderness,  and  followed  it 
till  he  overtook  the  family.  When  the  emigrant  saw  him,  ho  said.  "  What,  a  Metlio- 
dist  preacher  !  I  quit  Virginia  to  be  out  of  the  way  of  them ;  but  in  my  settlement 
in  Georgia  1  thought  I  should  be  beyond  their  reach.  There  they  were;  and  they 
got  my  wife  and  daughter  into  their  Church.  Then  I  come  here  to  Choctaw  Corner, 
find  a  piece  of  land,  feel  sure  that  I  shall  have  some  peace  from  the  preachers;  and 
here  is  one  before  I  've  unloaded  my  wagon  ! "  The  preacher  exhorted  him  to  make 
his  peace  with  God,  that  he  might  not  be  troubled  by  the  everywhere  present  Meth- 
odist preachers. 

25,  a6.  Jews,  B.V.,  "a  Jew.'"  purifymg-,  peril,  suggested  by  baptism. 
they,  John's  disciples.  He,  Christ,  to  whom,  etc.,'*  "as  much  as  to  say,  all  are 
forsaking  thee,  and  flocking  to  Him,  who  was  baptized  by  thee."     Chrysostom. 

TJie  controversy  about  purifying. — I.  AfTords  an  example  of  the  tendency  to  sin- 
ful disputes  under  the  most  favorable  circumstances.  11.  Shows  the  injury  which 
arises  from  mistaken  views  of  the  object  intended  to  be  served  by  outward  ordi- 
nances. III.  Teaches  the  baneful  influence  of  the  spirit  of  self  and  party,  so  com- 
mon in  the  history  of  the  Church.     B.  W.  Dale. 

Many  men  are  deaf  to  the  charms  of  the  Gospel. — A  musical  amateur  of  emi- 
nence, who  had  often  observed  Mr.  Cadogau's  inattention  to  his  performances,  said 
to  him  one  day,  "  Come,  I  am  determined  to  make  you  feel  the  power  of  music;  pay 
particular  attention  to  this  piece."  It  was  played.  "Well,  what  do  you  say  now  ?" 
"  Just  what  I  said  before."  "What,  can  you  hear  this  and  not  be  charmed  ?  I  am 
surprised  at  your  insensibility  !  Where  are  your  ears  ?"  "Bear  with  me,  my  lord," 
replied  Mr.  Cadogan,  "since  I,  too,  have  had  my  surprise;  I  have  from  the  pulpit 
set  before  you  the  most  striking  and  affecting  truths;  I  have  found  notes  that  might 
have  awaked  the  dead;  I  have  said.  Surely  he  will  feel  now;  but  you  never  seemed 
charmed  with  my  music,  though  infinitely  more  interesting  than  yours.  I  too 
might  have  said,  '  Where  are  his  ears  ? '  "     Dr.  Donne. 

37 — 39.  a  man,  such  as  I  am.  can  .  ,  nothing,''  neither  a  work  to  do, 
nor  any  results  of  work,  except  .  .  heaven,  hence  I  should  be  content 
both  with  those  who  come  to  my  baptism,  and  with  those  who  foil.  Christ,  ye 
yourselves,  etc.,''  you,  therefore,  ought  to  be  no  more  surprised  than  I  am,  that  I 
"decrease  "  and  He  "  increases."  bride,''  ill.  the  Church,  bridegroom,  Christ. 
friend,  etc.,^  could  not,  does  not  expect  to  have  the  bride,  but  only,  as  his  friend, 
to  sympathize  with  the  bridegroom's  Joy.  niy  .  .  fulfilled,  I,  as  the  Heavenly 
bridegroom's  friend,  rejoice  with  Him. 

The  luxury  of  living. — Our  joy  is  fulfilled:  1.  In  doing  the  right;  2.  In  doing 
our  own  work;  3.  In  witnessing  our  influence;  4.  In  anticipating  our  rewards. 
Wythe. 

More  than  human  genius. — If  He  is  simply  a  man,  as  we  hear,  then  He  is  most 
certainly  a  new  and  singular  kind  of  man,  never  before  heard  of;  one  who  visibly  is 
quite  as  great  a  miracle  in  the  world  as  if  He  were  not  a  man.  We  can  see  for  our- 
selves, in  the  simple  directness  and  freedom  of  Histeachings,  that  whatever  He  ad- 
vances is  for  Himself.  Shakespeare,  for  instance,  whom  we  name  as  being  prob- 
ably the  most  creative  and  original  spirit  the  world  has  ever  produced,  is  yet  tinged 
in  all  his  works,  with  human  learning.  His  glory  is,  indeed,  that  so  much  of  what  is 
great  in  history  and  historic  character  lives  and  appears  in  his  dramatic  creations. 
He  is  the  high-priest,  we  sometimes  hear,  of  human  nature.  But  Christ,  under- 
standing human  nature  so  as  to  address  it  more  skilfully  than  he,  never  draws  from 
its  historic  treasures.  He  is  the  High-Priest,  ratlier,  of  the  Divine  nature,  speak- 
ing as  one  that  has  come  out  from  God,  and  has  notliing  to  borrow  from  the  world. 
It  is  not  to  be  detected  by  any  sign  that  the  human  sphere  in  which  He  moved  im- 
parted anything  to  Him.  His  teachings  are  just  as  full  of  Divine  nature  as  Shake- 
speare's of  human.     H.  Bushnell,  D.D. 

30 — 33*  increase,  (>ccupy  larger  share  of  attention,  influence,  decrease, 
my  name  and  office  pass  out  of  sight  (ill.  stars  at  rising  of  sun),  above  all,-''  above 
all  other  teacher's  in  rank,  earth,*  John's  nature  strictly  human.  heaven, 
Christ's  nature  is  Divine,  seen  .  .  heard,  as  He  Himself  said,  v.  II.  no 
man,*  comparatively  speaking,  set  .  .  seal,'  certifies,  witnesses,  as  by  the 
affixing  of  a  seal. 

John^s  magnanimity. — His  character  was  here  put  to  the  proof — 1.  For  it  is  nat- 
ural to  envy  the  growing  reputation  of  others,  and  to  be  jealous  when  it  seems  likely 


A.D.  27. 

disciples  of 
Jotn  and  the 
Jews 

a. Jo.  i.  7,  15;  Ps. 
Ixv.  2;  Is.  xlv. 
23. 

"Reviling  inclu- 
deth  bitter  and 
loul  language ; 
but  deti-action 
may  be  couched 
in  truth,  and 
clothed  in  lair 
language:  it  is  a 
poison  often  in- 
fused in  sweet 
liquor,  and  min- 
istered  in  a 
golden  cup :  and 
it  especially  re- 
specteth  worthy 
persons,  good 
qualities  and 
laudable  actions, 
the  reputation  of 
which  it  aimeth 
to  destroy  or  im- 
pair." JJr.  Bar- 
row. 


John  rejoices 
in  the  fame 
of Jesus 

b  1  Co.il.  12—14; 
iv.  7 ;  Ja.  i.  17. 

c  Jo.  1.  20,  27  ;  Lu. 
i.  17. 

d  Song  iv.  8—12: 
Je.  ii.  2;  Ez.  xvi. 
8:  Ho.  ii.  19,  20: 
Ma.  xxil.  2;  2  Co. 
xi.  2;  Ep.  V.  25, 
27;  Re.  xxi.  9. 

e  Song  V.  i. 

"Tru  e  glory 
strikes  root,  and 
even  extends  it- 
self; all  false  pre- 
tensions fall  as 
do  flowei-s.  nor 
can  anything 
feigned  be  last- 
ing." Cicero. 

"The  Saviour' s 
Government  is  gen- 
tle as  the  falling 
snow  on  a  fleece 
of  wool;  and  re- 
freshing as  the 
rain  of  heaven  on 
the  newly-mown 
field."     ])augh. 

f  Jo.  vi.  33 ;  viii. 
23;  Ep.l.  20,  21. 

flf  1  Co.  XV.  47. 

h  Jo.  i.  11. 

i  1  Jo.  V.  10. 

"John  the  Bap- 
tist was  Christ's 
forerunner:  like 
the  m  o  r  n  i  n  rj 
star,  the  fore- 
runner  of   the 


460 


jOBjsr. 


Chap.  Iv.  1—4. 


A.D.  27. 


sun,  he  shone 
brightly  a 
little  while,  but 
his  ministry  by 
degrees  ceased, 
and  gave  way  to 
the  ministry  of 
Chi'ist,  a  s  the 
morning  star  by 
little  and  little 
goes  out  as  the 
sun  rises."  Pres. 
Edwards . 

effect  of  re- 
ceiving and 
rejecting 
Jesus 

a  Jo.  vil  16. 

6  Ps.  xlv.  7;  Is- 
xl.  2;  lis.  21;  Jo. 
i.  16;  Col.  i.  19. 

c  Ha.  ii.  d;  Jo.  iU. 
16, 16. 

"  For  that  love 
with  wh.  He, 
embracing  the 
Son,  embraces 
also  us  in  Him, 
leads  Him  to 
communicate  all 
His  benefits  unto 
us  by  His  hand." 
Calvin. 

"Men  appoint 
walls  and  b  u  1  - 
warks  for  salva- 
tion, but  God  ap- 
Ijoints  salvation 
for  walls  and 
bulwarlis.  Sal- 
vation 1  s  often 
without  walls 
and  bulwarks, 
and  walls  and 
bulwarks  with- 
out salvation. 
Salvation  Is  the 
safer  safe- 
guard."    Venning. 

Jesus  leaves 
Judaea  for 
Galilee 

d  Jo.  ill.  22.  26. 

e  Lu.  il.  «9. 

"Let  us  not  run 
out  of  the  path  of 
duty  lest  we  run 
Into  the  way  of 
danger."  Row- 
land Hill. 

"What  God  calls 
a  man  to  do,  He 
will  carry  him 
through.  I  would 
undertake  to  go- 
vern half  a  dozen 
worlds,  if  God 
called  me  to  do 
It;  but  I  would 
not  undertake  to 
govern  half  a  do- 
zen shoop  unless 
God  called  mo  to 
It."     I'aysun. 


to  trench  upon  our  own;  and  lie  wins  a  fine  triunipli  wbo  can  be  contented,  provided 
that  the  cause  of  God  be  advanced.  2.  It  is  here  that  St.  John's  character  is  dis- 
played under  its  most  striking  aspect.  We  can  admire  him  as  he  lives  a  severe  life 
in  the  desert,  and  as  he  stands  before  Herod ;  but  nowhere  does  he  appear  so  tran- 
scendently  great  as  here.     J.  McNeil. 

Tlie  witness  of  the  Spirit. — "If  the  Holy  Spirit  of  God  did  not  bear  testimony  to 
paternal  love,  our  tongue  would  remain  silent;  for  we  could  not  in  prayer  call  Him 
Father,  unless  we  were  assured  that  He  was  really  so.  Our  own  mind  of  itself,  inde- 
pendent of  the  preceding  testimony  of  the  Spirit,  could  not  produce  this  persuasion 
that  we  are  the  sons  of  God."  Calvin.  "  The  testimony  of  the  Spirit  is  an  inward 
impression  of  the  soul,  whereby  the  Spirit  of  God  directly  '  witnesses  to  my  spirit 
that  I  am  a  child  of  God ; '  that  Jesus  Christ  hath  loved  me,  and  given  Himself  for 
me;  and  that  all  my  sins  are  blotted  out,  and  I,  even  I,  am  reconciled  to  God." 
Wesley. 

34 — 36.  He  .  .  sent,"  Christ,  by  measure,*  in  a  limited  degree,  hath," 
both  the  germ  in  his  new  nature,  and  the  title  in  God's  promise  to  him.  believeth 
not,  R.  v.,  "obeyeth  not."  shall  .  .  life,  not  see,  so  as  to  understand  here, 
or  enjoy  hereafter. 

Life  eternal  in  this  wo7-ld. — 1.  It  has  its  origin  here.  It  is  not  death,  but  regen- 
eration— that  is  the  entrance  gate  to  it.  He  begins  to  live  the  same  life  that  he  will 
in  heaven — only  that  here  he  is  in  a  state  of  childhood.  2.  It  is  nourished  here. 
God  has  promised  food  for  it;  He  has  stewards  to  furnish  it  with  nourishment  in  due 
season ;  and  the  cupboard  and  larder  is  open  for  it  to  help  itself  when  it  likes.  The 
food  contained  in  the  Bible  is  the  produce  of  its  native  country,  and  it  will  not  look 
well  unless  it  will  feed  often  on  this.  3.  It  is  trained  here  for  its  home.  It  is  away 
from  home  here,  in  an  ungenial  climate  and  a  strange  land.  It  is  not  to  be  wondered 
at  if  at  times  it  appears  to  be  weak  and  feeble.  There  is  something  tender,  yet 
strong,  about  it.  It  is  too  strong  ever  to  die,  but  it  is  tender  enough  to  appear  sickly. 
H.  Macmillan. 

The  testimony  of  human  experience  to  the  Divinity  of  Christ. — As  there  can  be 
no  argument  in  chemistry  in  proof  of  odors  like  a  present  perfume  itself;  as  the 
shining  of  the  stars  is  a  better  proof  of  their  presence  than  the  figures  of  an  astron- 
omer; as  the  restored  health  of  his  patients  is  a  better  argument  of  skill  in  a  physi- 
cian than  labored  examinations  and  certificates ;  as  the  testimony  of  the  almanac 
that  summer  comes  with  June  is  not  so  convincing  as  the  coming  of  summer  itself 
in  the  sky,  in  the  air,  in  the  fields,  on  hill  and  mountain,  so  the  power  of  Christ  upon 
the  human  soul  is  to  the  soul  evidence  of  His  Divinity  based  upon  a  living  experience, 
and  transcending  in  conclusiveness  any  convictions  of  the  intellect  alone,  founded 
upon  a  contemplation  of  mere  ideas,  however  just  and  sound.  If  Christ  is  the  wis- 
dom of  God  and  the  power  of  God,  in  the  experience  of  those  who  trust  and  love  Him 
there  needs  no  further  argument  of  His  Divinity.    Beecher. 


CHAPTER   THE  FOURTH. 

I — 4.  when,  etc.,^  the  increasing  fame  of  Christ  soon  bee.  widely  known. 
left.  He  knew  the  Pharisees'  rage  would  soon  develop  into  active  hostility,  and  His 
hour  was  not  yet  come,  needs,*  both  bee.  it  was  the  shortest  way,  and  in  the  line 
of  His  purpose. 

Jesus  left  Jerusalem  because  His  miracles  were  attracting  the  wrong  kind  of 
people,  and  creating  a  misconception  of  the  nature  of  His  kingdom.  He  went  into 
the  rural  districts,  where  lie  had  simi)ler,  less  sophisticated  i)ersons  to  deal  with. 
Here  He  gained  many  disciples,  who  accepted  bai)tism  in  His  name.  But  here 
again  His  very  success  endangered  His  attainment  of  His  great  end.  The  Pharisees, 
hearing  of  the  numbers  wlio  flocked  to  His  l3aptism,  fomented  a  quarrel  between 
His  disciples  and  those  of  Jolm;  and  would,  moreover,  have  probably  called  Him  to 
account  for  presuming  to  bajitize  at  all.  But  why  should  He  have  feared  a  collision 
with  the  Pharisees  ?  Why  should  He  not  have  proclaimed  Himself  the  Messiah  ? 
The  reason  is  obvious.  Tlie  people  had  not  had  sufficient  opportunity  to  ascertain 
the  character  of  His  work.     Dods. 

Simplicity  of  faith. — "  What  do  you  do  without  a  mother  to  tell  all  your  troubles 
to?"  asked  a  child  who  had  a  mother  of  one  who  had  none.     "Mother  told  me 


Chap.  iv.  5—14. 


JOHN. 


461 


whom  to  go  to  before  she  died,"  answered  the  little  orphan.  "  I  go  to  the  Lord 
Jesus:  He  was  mother's  friend,  and  He's  mine."  "Jesus  Christ  i3  m  the  sky.  He 
is  a  way  ofT,  and  He  has  a  great  many  things  to  attend  to  in  heaven.  It  is  not 
likely  He  can  stop  to  mind  you."  "I  do  not  know  anything  about  that,"  said  the 
orphan.     "  All  I  know,  He  says  He  will ;  and  thafs  enough  for  me." 

5 — 8.  Sychar  (falsehoocT),  identified,"  with  a  village  called  Aschdr,  nr. 
Shechem.  parcel  .  .  Joseph,''  where  Joseph  was  buried. <^  Jacob's  .  . 
there,  now  quite  dry,  and  closed  by  huge  stone.<*  sat  thus,  *•  e.,  accordingly, 
being  tired,  sixth  hour,  12  noon,  woman  .  .  water,  as  the  present  cust. 
is.     give,  "  He  asks  of  her,  in  order  to  have  her  ask  of  Him." 

TTie  model  Teacher. — I.  Observe  our  Lord's  zeal:  1.  He  went  to  a  most  unwel- 
come neighborhood;  2.  He  was  satisfied  to  teach  only  one  scholar;  3.  He  labored 
with  a  disagreeable  pupil.  II.  His  tact:  1.  He  was  ingenious  in  catching  an  illus- 
tration to  interest  her  mind;  2.  He  was  quick  in  turning  the  illustration  so  as  to 
impress  her  conscience.  HI.  His  spirituality :  1.  He  carefully  avoided  all  discussion 
of  irrelevant  matters;  2.  He  pressed  home  the  one  lesson  persistently  which  he 
wished  her  to  learn.     Dr.  Robinson. 

Continuance  in  loell-doing. — "What  is  wanting  here?"  said  a  courtier  to  his 
sovereign,  with  whom  he  was  residing,  amid  the  acclamations  and  splendor  of  a 
triumphal  procession.  "Continuance,"  replied  the  monarch.  "So  say  I,"  adds 
Mr.  James.  "  Tell  me,  if  you  will,  of  your  youth,  your  health,  the  buoyancy  of  your 
spirits,  your  happy  connections,  your  gay  parties,  j'our  elegant  pleasures,  your  fair 
prospects,  and  then  ask  me  what  is  wanting.  I  reply,  '  Continuance.'  A  single 
day  may  spoil  everything ;  before  to-morrow's  sun  shall  rise  you  may  be  attacked  by 
disease  and  death." 

9,  ID.  thou  .  .  Jew,  this  she  knew  fr.  His  accent,  dress,  etc,  deal- 
ings,'  no  social  intercourse;  trade  there  might  be  {v.  8),  though  usually  that  was 
not  permitted,  knewest,  what  one  does  not  know,  oft.  of  more  consequence  than 
what  is  known,  gift  .  .  God,-^  the  gift  ^j«?-  excellence,  the  unspeakable  gift.? 
who     .     .     saith,  etc.,  i!/<e  gift.  Himself,     living  water, '^  water  of  life. 

CJirist  is  the  gift  of  God. — This  is  one  of  the  sweetest  names  Christ  bears — "  the 
gift  of  God."  " Thanks  be  unto  God  for  His  unspeakable  gift " ;  "God  so  loved  the 
world,  that  He  gave  his  only  begotten  Son";  "The  gift  of  God  is  eternal  Mfe." 
Wliose  gift  is  He  ?  The  gift  of  God.  Some  seem  to  think  that  no  good  thing  can 
come  from  God.  When  they  hear  that  God  has  kindled  eternal  fire  for  the  wicked, 
they  say.  Can  any  good  thing  come  from  Him  ?  But,  ah  !  there  is  this  and  this  good 
thing.  Observe  what  the 'gift  is — "  The  gift  of  God."  He  did  not  give  a  creature. 
He  did  not  give  an  angel  or  seraph.  He  gave  His  Son.  Why  did  He  give  this  gift? 
"  God  so  loved  the  world  that  He  gave  His  only  begotten  Son,"  «fec.  Ah!  here  is 
the  guilt  of  unbelief,  that  you  do  not  take  up  what  God  has  laid  down.     McCheyne. 

Behold  !  the  gift  of  God ! — Perhaps  there  is  no  cry  more  striking  than  that  of  the 
Eastern  water-carrier.  "  The  gift  of  God,"  he  sa5^s,  as  he  goes  along  with  his  water 
skin  on  his  shoulder.  It  is  impossible  to  hear  this  cry  without  thinking  of  our 
Lord's  words  to  the  woman  of  Samaria:  "If  thou  knewest  the  gift  of  God,  and 
who  it  is  that  saith  unto  thee.  Give  Me  to  drink,  thou  wouldst  have  asked  of  Him, 
and  He  would  have  given  thee  living  water."  The  water-carrier's  cry  in  Egj'pt 
must  always  rouse  a  thoughtful  mind  lo  the  recollection  of  the  deep  necessities  of 
the  people ;  of  the  thirst  which  they  j'et  know  not  of,  and  the  living  water,  which 
few,  if  any,  have  oflered  to  the  poor  Moslems  in  that  great  city ;  and  makes  him 
wish  and  pray  for  the  time  when  the  sonorous  cry  of  "  Fe  aatee  Allah"  shall  be 
the  type  of  the  cry  of  one  bringing  the  living  water  of  the  Gospel,  and  saying,  "  Be- 
hold, the  gift  of  God  !  " 

II — 14.  well  .  .  deep,  75  ft.  deep,  when  last  measured,  prob.  much  rub- 
bish at  the  bottom;  perfectly  round,  9  ft.  in  dia.,  excavated  in  the  rock;  sides  hewn 
smooth  and  regular.  Porter,  that  .  .  water, /i'^.,  "  the  water  wh.  is  living."' 
thirst  again,  mere  creature  good  never  satisfies  but  for  a  brief  season,  in 
him,-*'  an  internal  fountain  of  spiritual  delight  and  refreshment,  well  .  .  life, 
the  beginning  on  earth  of  the  joy  of  heaven. 

Nothing. — I.  Do  not  all  the  streams  of  life  flow  from  Him  ?  II.  Who  filled  the 
ocean  from  the  hollow  of  His  hand  ?  III.  Who  causes  the  clouds  and  makes  them 
iroasures  of  His  rain  ?  IV.  Who  for  thousands  of  years  has  opened  fountains  of  joy 
in  myriads  of  hearts  ?     Van  Doren. 


A.D.  27. 

Jacob's  well 

a  Thomson,  L.  and 
B.  472.  473;  but 
Porter  identifies 
It  with  Shechem 
\ts>e\t,Hd.-book  for 
Syria  318;  called 
by  the  Romans 
Flavia  Neapolis, 
from  which  the 
present  Arab 
name  JVablous  ; 
see  Topics  i.  168, 
170.  It  is  about  34 
m.  N.  of  Jerus., 
and  15  m.  S.  of 
Samaria,  betw, 
Mts.  Gebal  and 
Gerizim,  at  the 
entrance  of  wh. 
gorge  is  the  well. 

6  Ge.  xxxiil.  19. 

c  Jos.  xxiv.  32. 

d  Jacobus ;  Porter 
325;  Robinson  ill. 
107-113 ;  Stanley 
147,  240,  4z8; 
Bonar  365-367. 


living  -water 

e  Ac.  X.  28. 

/  Ep.  li.  8. 

g  2  Co.  Ix.  15. 

h  Is.  xll.  3;  xU. 
17,  18;  Je.  ii.  13; 
Zee.  xiii.  1;  xiv. 
8;  Re.  xxii.  17. 

"If,  wearied  with 
your  spiritual 
journey,  thou 
canst  not  go  on, 
sit  down;  but  let 
it  be  by  the  way- 
side. Wait;  but 
let  it  be  by  Ja- 
cob's well.  Ply 
the  ordinances  of 
God ; and  the  God 
o  f  ordinances 
will  come  to 
thee  and  bless 
thee."  Toplady. 

"When  thou 
hast  an  oppor- 
tunity of  speak- 
ing a  word  for 
the  good  of  an- 
other soul,  defer 
not  the  doing  of 
it  till  another 
time."  Corbet. 

i  Is.  xil.  3;  Zee. 
xiv.  8 ;  Ps.  xxxvl. 
9. 

j  Jo.  xvll.  2,  3; 
Ro.  vl.  23;  Jo.  vil. 
38. 

"God  gives  His 
help, not  by  forc- 
ing, but  by  se- 
cretly inclining 
and       changing 


462 


jOHJsr. 


Chap.  iv.  15—23. 


A.D.   27. 

the  will,  and 
bi'iuging  it  with 
freedom  and  full 
i^onsent  to  a  con- 
formity with  his 
own."  Adam. 

Jos.  Wars,  iii.  7, 
32. 

See  Blunt's 
Scripture  Coinci- 
dences, 'AH. 

"Hilly  ways  are 
wearisome  ways 
and  tire  the  am- 
bitious man. 
Carnal  pleasures 
are  dirty  ways, 
and  tire  the  li- 
centious man. 
Desires  of  gain 
are  thorny  ways, 
and  tire  the  cov- 
etous man.  Emu- 
lations of  higher 
men  are  dark 
and  blind  ways, 
and  tire  the  en- 
vious man.  Ev- 
ery way,  that  is 
out  of  the  way, 
wearies  us."  l>r. 
Donne. 

"This  well  of  the 
water  of  life  is 
very  deep,  and 
we  have  nothing 
to  draw  with  ; 
therefore  w  e 
must  have  our 
pipes  and  con- 
duits to  convey 
thesameuntous; 
which  are  the 
Word  of  God 
preached,  and 
the  administra- 
tion of  the  Sacra- 
ments." Perkins. 


the  true  wor- 
ship of  the 
true  God 

a  Jo.  1.  48,  49 

6  Jud.  Ix.  7 ;  De. 
xll.  5—11 : 1  K.  ix. 
3. 

c  Mai.  1.  11 ;  Ma. 
zvlii.  20. 

d  2  K.  xvll.  29. 

«  Is.  il.  3;  Bo.  ix. 
6. 

/  PW.  Iii.  3. 

"Avoid  contro- 
versy In  preach- 
ing, talking  or 
writing ;  preach 
nothing  down 
but  the  devil, 
and  nothing  up 
but  Jesus 
Christ."  Rowland 
Hill. 


Refreshing  water. — A  little  girl  who  had  been  instructed  in  a  Sunday-school  in 
the  country  was  very  fond  of  her  Bible.  There  was  a  spring  at  a  small  distance 
from  her  cottage,  from  which  the  family  supplied  themselves  with  water.  Her  father 
had  noticed  that  she  was  sometimes  longer  than  necessary  in  going  to  the  spring. 
One  day  he  followed  her  unperceived,  and  observed  her  set  down  the  pitcher  and 
kneel  to  pray.  He  waited  till  she  arose,  and  then,  coming  forward,  said,  "Well,  my 
dear,  was  the  water  sweet?"  "Yes,  father,"  said  she;  "and  if  you  were  but  to 
taste  one  drop  of  the  water  I  have  been  tasting,  you  would  never  drink  the  waters  of 
this  world  any  more." 

15 — 18.  woman  saith,  etc.,  how  little  did  she  understand  the  Lord  !  The 
water  of  life  would  not  destroy  bodily  thirst,  hither,  R.V.,  "all  the  way  hither." 
call  .  .  husband,  He  will  convince  her  of  sin,  and  excite  thirst  for  saving 
knowledge.  What  can  He  mean  by  husband!  does  He  know  all  ?  that  .  . 
truly,  thou  hast  spoken  truth,  so  far. 

Chrisfs  wise  method. — "Sir,  give  me  this  water,  that  I  thirst  not,  neither  come 
hither  to  draw."  In  prompt  response  to  her  faith  Jesus  says,  "Go,  call  thy  hus- 
band, and  come  hither."  The  water  which  He  means  to  give  cannot  be  given  before 
thirst  for  it  is  awakened.  And  in  order  to  awaken  her  thirst  He  turns  her  back  upon 
the  shameful  wretchedness  of  her  life,  that  she  may  forget  the  water  of  Jacob's  well 
in  thirst  for  relief  from  shame  and  misery.  In  requiring  her  thus  to  face  the  facts  of 
her  guilty  life,  in  encouraging  her  to  bring  clear  before  Him  all  her  sinful  entangle- 
ment, He  responds  to  her  request,  and  gives  her  the  first  draught  of  living  water. 
For  there  is  no  abiding  spiritual  satisfaction  which  does  not  begin  with  a  fair  and 
frank  consideration  of  om-  past,  and  which  does  not  proceed  upon  the  actual  facts  of 
our  own  life.     Bods. 

Sin  must  be  confessed  before  salvation  can  be  obtained. — There  is  no  salvation 
till  you  confess  your  sin.  There  was  a  man  in  India  who,  one  evening  having  noth- 
ing else  to  do,  went  to  play  at  religion  with  the  parson — as  some  of  you  have  come 
here  this  afternoon.  "Religion  is  all  very  well,"  began  the  officer,  "but  you  must 
admit  that  there  are  difficulties — about  the  miracles,  for  instance."  The  chaplain 
knew  his  man,  and  quietly  answered  him,  "  Yes,  there  are  some  things  in  the  Bible 
not  very  plain,  I  admit;  but  the  seventh  commandment  is  very  plain."  The  man's 
temper  rose,  and  he  swung  himself  out  of  the  tent;  but  a  little  later  he  came  back, 
no  longer  to  raise  false  difficulties,  but  to  ask  how  a  poor  wicked  British  officer 
might  be  saved.     J.  McNeill. 

ig — 33.  perceive  .  .  prophet,"  a  nian  who  was  divinely  instructed  in 
hidden  things.  She  now  addresses  Him  as  one  acquainted  with  the  mind  of  God. 
our  fathers,  etc.,^  she  flies  ofl"fr.  matters  personal  and  moral  to  questions  of  cere- 
mony, worship,  and  national  prejudice.  Jesus  saith,  etc.,"  from  forms,  etc.,  Jesus 
would  lead  her  back  to  essentials — heart  n\atters.  neither,  God  is  not  a  local 
deity,  confined  to  places,  and  times,  and  forms,  ye  .  .  what,"*  they  accepted 
the  Pentateuch,  but  rejected  the  Prophets,  through  whom  the  Messiah  was  revealed 
more  fully,  salvation  .  .  JewS,^  the  Messiah  was  to  be  of  the  Jewish  nation. 
now  is,  etc.,  spiritual  worship,  now,  here,  and  everywhere,  the  great  requisite. 
Spirit,-''  lis  dis.  fr.  mere  form,  truth,  sincerity,  with  earnest  desire  to  know  and 
live  ace.  to  truth. 

The  church  of  the  future. — I.  In  this  church  ordinances  will  be  hints,  helps,  but 
never  authorities.  They  are  like  child's  clothes  which  are  necessary  for  the  child,  but 
are  not  the  child;  like  school  books,  useful  helps  but  not  yokes.  II.  In  this  church 
not  only  may  we  expect  great  light  on  Scripture,  but  a  reconciliation  between  re- 
vealed and  scientific  truth  so  that  they  will  co-operate  as  parts  of  a  common  revela- 
tion. The  distinction  between  secular  and  religious,  revealed  and  natural,  will  be 
much  narrowed  if  not  entirely  done  away.  All  truth  will  be  sacred.  Nature  and 
religion  will  stand  upon  a  common  level,  not  by  lowering  religion,  but  by  lifting  up 
our  conceptions  of  nature.  Beecher. — Sinners  avoid  the  truth. — I  could  not  help 
smiling  as  I  read  the  nineteenth  and  twentieth  verses.  She  is  making  a  wild  attempt 
to  get  away,  to  get  ofi"  the  hook.  She  tries  to  turn  the  subject  by  bringing  up  that 
old  religious  squabble.     J.  McNeill. 

\MiitefiekVs  preachinr). — The  most  memorable  period  of  Mr.  Whitefield's  life  was 
that  of  the  holidays  at  Moorfields,  in  the  year  1742.  On  Whit-Monday,  at  six  o'clock 
in  the  morning,  he  commenced  the  work  of  that  memorable  day.  At  that  early  hour 
there  were  about  ten  thousand  persons  waiting,  not  for  him,  but  for  Satan's  instru- 
ments to  amuse  them.     He  mounted  his  "  field-pulpit,"  and  addressed  them  from  the 


Chap.  iv.  24—30. 


JOHN. 


463 


words,  "As  Moses  lifted  up  the  serpent  in  the  wilderness,  so  shall  the  Son  of  Man 
be  lifted  up,"  &c.  They  gazed,  they  listened,  they  wept;  all  was  hushed  and  solemn. 
At  twelve  o'clock  he  returned  to  the  conflict,  amid  such  a  scene  as,  perhaps,  never 
preacher  encountered  before.  The  worship  of  this  world's  god  was  at  its  zenith; 
drummers,  trumpeters,  merry-andrews,  masters  of  puppet-shows,  exhibitors  of  wild 
beasts,  players,  and  the  whole  host  of  the  ministers  of  folly  and  of  sin  were  mus- 
tered, marshalled,  and  in  full  operation,  among  a  multitude  of  twenty  or  thirty  thou- 
sand human  beings.  At  six  o'clock  in  the  evening  he  returned  to  the  charge,  when 
the  numbers  were  vastly  increased.  On  the  opposite  side  of  the  fields  Whitefleld 
began  to  lift  up  his  voice  a  third  time.  He  says,  "This  Satan  could  not  brook.  One 
of  his  choicest  servants  was  exhibiting,  trumpeting  on  a  large  stage ;  but  as  soon  as 
the  people  saw  me  in  my  black  robes,  and  my  pulpit,  I  think  all,  to  a  man,  left  him 
and  came  to  me.  I  think  I  continued  in  praying,  preaching,  and  singing  (for  the 
noise  was  too  great  at  times  to  preach)  about  three  hours."  It  appears  from  the 
facts  just  stated,  that  "Whitefleld,  on  that  eventful  day,  must  have  stood  in  Moorfields 
not  less,  at  the  least,  than  seven  hours ;  and  it  is  highly  probable  that  a  large  portion 
of  his  hearers  listened  to  him  throughout  the  whole  period — during  each  of  the  three 
services.  At  the  close— that  is,  a  little  after  nine  o'clock  in  the  evening — he  says, — 
"We  retired  to  the  Tabernacle,  with  my  pockets  full  of  notes  from  persons  brought 
under  concern,  and  read  them  amidst  the  praises  and  spiritual  acclamations  of  thou- 
sands, who  joined  with  the  holy  angels  in  rejoicing  that  so  many  sinners  were  snatched, 
in  such  an  unexpected,  unlikely  place  and  manner,  out  of  the  very  jaws  of  the  devil. 
This  was  the  beginning  of  the  Tabernacle  society.  Three  hundred  and  fifty  awak- 
ened souls  were  received  in  one  day." 


truth  (see  on  v.  23). 
tilings,  an  admission 
.     .    he,°  His  previous 


24—26.     Spirit,"  or,  "God  is  Spirit."    spirit 
Messias,  the  Samaritans  also  expected  one.*    he    , 
that  there  were  many  things  they  needed  to  be  told, 
disclosures  of  her  life  prepared  her  for  this  {v.  29). 

True  character  of  sjyiritual  worship. — 1.  A  right  appreciation  of  God's  charac- 
ter— (1)  as  a  Spirit.  The  mind  and  pervading  life  of  the  universe.  In  this,  how- 
ever, only  a  God  for  the  intellect,  not  for  the  heart.  (2)  As  a  fathei' — a  word  unit- 
ing— Tenderness  with  reverence;  and  discipline  with  kindness.  2.  Spiritual  charac- 
ter. "Inspirit  and  in  truth."  Holy  character  a  kind  of  worship.  Before  a  ma- 
terial God  a  material  knee  would  have  to  bow ;  before  a  spiritual  God  nothing  but 
prostration  of  spirit  acceptable.     F.  W.  Robei'tson. 

The  woman  was  blinded  by  her  ignorance  on  a  second  point;  she  did  not  knOw 
who  it  was  that  said  to  her,  "  Give  Me  to  drink."  Until  we  know  Christ  we  cannot 
know  God :  it  is  to  Christ  we  owe  all  our  best  thoughts  about  God.  This  woman, 
when  she  had  met  the  absolute  goodness  and  kindness  of  Christ,  had  for  ever  diflerent 
thoughts  of  God.  So  as  we  look  at  Christ  our  thought  of  God  expands,  and  we  learn 
to  expect  substantial  good  from  Him.  Yet  often,  like  this  woman,  we  are  in  Christ's 
presence  without  knowing  it,  and  listen,  like  her,  to  His  appeals  without  under- 
standing the  majesty  of  His  person  and  the  greatness  of  our  opportunity.  If  the 
inquiry  be  more  closely  pressed,  and  if  it  be  asked  what  this  Samaritan  woman 
would  find  to  be  living  water  to  her,  what  it  was  which,  after  Christ  had  gone,  would 
daily  renew  in  her  the  purpose  to  live  abetter  life  and  to  bear  her  burden  cheerfully 
and  hopefully,  it  will  be  seen  that  it  must  have  been  simply  the  remembrance  of 
Christ;  the  knowledge  that  in  Christ  God  had  sought  her,  had  claimed  her  in  the 
midst  of  her  evil  life  for  some  better  and  holier  thing,  had,  in  a  word,  loved  her 
through  all  her  sin.     Bods. 

27 — 30.  the  woman,  -R.  V.,  "  a  woman."''  no  .  .  said,  etc.,  to  the 
woman,  or,  etc.,  to  Jesus.  Reverence  and  trust  will  check  undue  curiosity. 
went  .  .  city,  to  publish  the  Messiah,  come,  see,  she  inflames  their  curios- 
ity, told  .  .  did,  His  superhuman  knowledge  convincing,  as  in  the  case  of 
Nathanael.  is  .  .  Christ,  B.  V.,  "Can  this  be  the  Christ?"  who  but  He 
could  know  so  much  ?« 

It  is  through  the  i^iward  spirit  of  things,  and  not  through  the  outward  form, 
that  God  is  approached. — 1.  It  is  not  the  letter  of  any  creed  or  ordinance,  or  even 
of  the  Bible,  but  the  meaning  and  inner  spirit  which  vivifies  and  explains  every- 
thing. "  The  letter  killeth,  the  Spirit  giveth  life."  2.  The  signs  and  ordinances  of 
religion  derive  all  their  force  from  the  directness  with  which  they  address  our  rea- 
son, conscience,  and  aflections.  The  outward  form  may  vary,  but  if  the  inward 
meaning  is  the  same  the  essential  grace  is  there.     3.  God  can  be  worshipped  on 


Even  to  the 
chosen  three 
Christ  Imparts 
no  truths  more 
profound  than 
these.  He  a d - 
mits  this  poor 
schismatic  t  o 
the  very  foun- 
tain-head of  re- 
ligion. 

"•Often,  when 
a  preacher  has 
driven  a  nail  in 
a  sure  place,  in- 
stead of  clinch- 
ing it,  and  secur- 
ing well  the  ad- 
vantage, he  ham- 
mers away  till  he 
breaks  the  head 
off,  or  splits  the 
board.'  Might 
not  the  same 
be  said  of 
some  we  1 1- 
meaning  but  in- 
judicious teach- 
ers in  the  Sab- 
bath-School?" 
W.  Taylor. 

alCo.  ill.  17. 

h  "  Proved  by  the 
fact  that  Bosir 
theus  rose  among 
them,  and  pre- 
tended to  be 
Christ."      Origen. 


c  Jo.  ix.   37; 
xiv.  61,  62. 


Mk. 


"  All  the  matter 
in  the  universe  is 
but  an  atom  to 
the  soul,  if  once 
she  plume  her- 
self for  eternity 
and  seek  her  re- 
fuge and  her  rest 
in  God."  X».  Mc- 
NichoU. 

There  is  an  ex- 
cellent speech  of 
Bernard,  "  Good 
art  Thou,0  Lord, 
to  the  soul  that 
seelcs  Thee:  what 
art  Thou,  then, to 
the  soul  that^»ids 
Thee  ? " 

the  -v^oinau 
returns  to  the 
city 

d  '•'So  one  sa- 
lutes a  woman." 
"  He  who  in- 
structs his  dau. 
in  the  law  is  like 
one  who  acts  the 
fool."    Talmud. 

e  Col.  ii.  3. 

A  man  may  hide 
God  from  him- 
self, but  he  can- 
not hide  himself 
from  God. 


464 


JOHX. 


Chap.  iv.  31—38. 


"If  He  were 
never  so  weary 
with  His  travels 
and  labors,  yet 
if  any  occasion 
offered  to  save 
a  lost  soul,  He 
would  be  sure  to 
improve  it." 
Flavel. 


He  dis- 
courses to  the 
disciples 

a  Ma.  xvi.  6 — 8. 

h  Job  xxiii.  12; 
Jo.  vi.  38. 

c  Ps.  xl.  7,  8;  Lu. 
il.  49 ;  Jo.  vi.  38— 
40;  Jo.  xvii.  4; 
xix.  30. 

"Looking  stead- 
fastly into  the 
silent  continents 
of  death  and 
eternity,  a  brave 
man's  j  u  d  g  - 
ments  about  his 
own  sorry  work 
in  the  field  of 
time  are  not  apt 
to  be  too  leni- 
ent."  CarlyU. 


d  Ma.  ix.  37;  Ac. 
viU.  5,6,12. 

e  Ro.  vi.  23;  Da. 
xii.  3;  1  Co.  iil. 
7—9;  1  Th.  ii.  19— 
20. 

/  Je.  xllv.4;  Ma. 
ill.  1. 2;  iv.  23. 

g  Mi.  vi.  15. 

h  1  Pe.  1.  12. 

"  In  his  own  gen- 
eration the 
worker  gets  more 
honor  than  the 
thinker;  but  the 
next  generation 
perhaps  will  re- 
verse the  prece- 
dence."   Anon. 

To  win  a  soul  is 
your  noblest 
prize,  and  the 
greater  number 
you  win,  the 
greater  and  rich- 
er will  be  that 
"crown  of  re- 
joicing" which 
you  will  wear  in 
the  day  of  the 
Lord. 


heath  or  mountain  side  or  upper  room  as  well  as  in  the  most  splendid  cathedral; 
but  also  in  the  cathedral  as  well  as  on  tlie  heath,  &c.  And  that  is  the  more  spirit- 
ual aspect  of  religion  which  recognizes  the  possibility  of  both.  Luther  said,  "Do 
not  listen  to  those  who  open  their  mouths  and  call  out,  '  Spirit,  Spirit,  Spirit ! '  and 
then  break  down  all  the  bridges  by  which  the  Spirit  can  enter."  No  !  Make  the 
best  of'all  the  gifts  of  God.     They  are  all  bridges,  but  only  bridges.     Dean  Stanley. 

God  will  Tionor  zeal. — While  I  was  in  London  there  was  a  man  away  off  in  India 
— a  godly  father — who  had  a  son  in  London,  and  the  father  obtained  a  furlough  and 
came  right  from  India  to  England  to  see  after  his  boy's  spiritual  welfare.  Do  you 
think  God  let  that  Tuan  come  thus  far  without  honoring  that  faith  ?  No.  He  con- 
verted that  son.     D.  L.  Moody. 

31 — 34.  meanwhile,  they  being  alone,  prayed  .  .  eat,  absorbed  by 
thoughts  of  His  higher  works.  He  needed  to  be  urged,  meat  .  .  of,  she  forgot 
the  claims  of  natural  thirst;  He,  of  hunger,  hath  .  .  eat,  they,  even,  oft.  in- 
terpreted His  word  literally  "  m.eat,*  His  life,  food,  relish,  sustenance,  to  do, 
^«/.,  "in  order  that  I  may  do."    will     .     .     me,"  His  purpose  in  my  life. 

Tlie  Divine  food  of  Christ  and  of  man. — 1.  What  is  the  true,  the  Divine  food  of 
man  as  man,  called  to  be  God's  child ;  2.  Christ's  life  and  work  show  us  what  we  must 
put  first;  3.  It  is  our  meat  to  help,  bless,  instruct,  and  save  our  fellow-men.  W. 
Smith. 

The  joy  of  having  found  Christ. — No  sooner  do  you  pass  the  brow  of  the  St. 
Gothard  pass,  on  your  way  to  Italy,  than  you  perceive  that,  beyond  all  question,  you 
are  on  the  sunny  side  of  the  Alps.  The  wind  ceases  to  be  sharp  and  cutting,  and  a 
very  few  minutes'  ride  brings  you  into  a  balmy  air  which  makes  you  forget  that  you 
are  so  greatly  elevated  above  the  sea  level.  He  who  climbs  above  the  cares  of  the 
world,  and  turns  his  face  to  his  God,  has  found  the  sunny  side  of  life.  The  world's 
side  of  the  hill  is  chill  and  freezing  to  a  spiritual  mind,  but  the  Lord's  presence  gives 
a  warmth  of  joy  which  turns  winter  into  summer.  Some  pilgrims  to  heaven  appear 
never  to  have  passed  the  summit  of  religious  difficulty;  they  are  still  toiling  over  the 
Devil's  Bridge,  or  loitering  at  Andermatt,  or  plunging  into  the  deep  snowdrifts  of 
their  own  personal  un worthiness.     Spurgeon. 

35—38.  say,  in  the  seed  time,  four  months,  betw.  sowing  and  reaping. 
and  then,  and  not  bef.  The  operations  in  the  uat.  world  depend  on  times  and 
seasons,  white  .  .  harvest,'' ingathering  of  souls  in  spiritual  harvest,  not  de- 
pendent on  set  times,  but  on  God's  will,  reapeth  .  .  wages,  as  well  as  he 
that  soweth.  gathereth  .  .  eternal,*  Gospel  dispensation  the  world's  har- 
vest, result  of  sowing  of  previous  ages — prophets,  etc.  he  .  .  together,  all 
workers  of  all  ages  will,  in  the  great  harvest,  rejoice  in  their  work./  herein, 
there  is  also  another  analogy  betw.  nat.  and  spiritual  husbandry ;  in  the  life  of  a  gen- 
eration, as  well  as  in  the  life  of  the  world.  Sometimes  one  man  both  sows  and  reaps, 
sometimes  one  soweth,^  and  does  not  live  to  see  the  fruit,  another  reapeth, 
who  did  not  sow  the  seed.  The  seed  is  not  lost.  I  sent,  etc.,^  application  of  idea 
sugg.  by  V.  37. 

The  ministry  of  woman. — I.  Woman  is  ever  foremost  in  all  good.  Charity  has 
been  her  vocation  from  the  days  of  Dorcas  to  those  of  Elizabeth  Fry.  "The  Sisters 
of  Mercy  "  were  the  stars  that  relieved  the  darkness  of  the  Middle  Ages.  The  most 
faithful  friends  of  Christ  were  women.  H.  Woman  has  always  most  faith.  "O 
woman!  great  is  thy  faith,"  the  Saviour  is  saying  still.  If  man  be  confident,  woman 
is  confiding.  This  is  her  weakness  and  her  strength.  III.  Woman  does  speak  more 
tenderly.  In  her  tone  of  voice  there  is  the  key  to  unlock  the  human  heart.  IV. 
Woman  has  special  influence  over  man,  whether  for  good  or  for  evil.  Her  moral 
force  is  greater  than  all  the  physical  force  of  government.  V.  Woman  owes  much 
to  Christ.  To  her  the  Gospel  brought  the  promise  and  possession  of  the  life  that 
now  is.     J.  De  Kewer  Williams. 

Sowing  and  reaping. — ^One  day,  the  master  of  Luknian,  an  Eastern  fabulist, 
said  to  him,  "  Go  into  such  a  field,  and  sow  barley."  Lukman  sowed  oats  instead. 
At  the  time  of  harvest,  his  master  went  to  the  place,  and  seeing  the  green  oats 
springing  up,  asked  him,  "Did  I  not  tell  you  to  sow  barley  here  ?  Why,  then,  have 
you  sown  oats  ?"  He  answered,  "  I  sowed  oats  in  the  hope  that  barley  would  grow 
up."  His  master  said,  "What  foolish  idea  is  this?  Have  you  ever  heard  of  the 
like?"  Lukman  replied,  "You  yourself  are  constantly  sowing  in  the  field  of  the 
world  the  seeds  of  evil,  and  yet  expect  to  reap  in  the  resurrection-day  the  fruits  of 


Chap.  iv.  39—50. 


465 


virtue.     Therefore  I  thought  also,  I  might  get  barley  by  sowing  oats."     The  master 
was  abashed  at  the  reply,  and  set  Lukman  free. 

39—43.  and,  etc.,  imagine  the  scene  in  the  city,  during  this  lesson  at  the 
well,  for  .  .  woman  {v.  29),  the  scene  of  her  wicked  life  becomes  that  of  her 
work  for  Christ,  lie  .  .  days,  two  precious  days,  all  He  could  spare,  many 
more,  who  were  wise  to  improve  the  opportunity."  bee.  .  .  word  what  ex- 
citement for  two  days  in  this  city  !  we  .  .  ourselves,  the  words'  of  others 
should  ever  lead  to  a  similar  result,     know,*"  and  have  no  doubt  of  it. 

Personal  experience  eclipses  human  testimony. — 1.  It  is  far  more  convincin"-. 
2.  More  complete.  Testimony  may  tell  you  something  about  Christ,  but  not  much 
compared  with  what  you  may  learn  by  going  to  Him  yourself.  3.  More  enduring. 
What  you  receive  from  others  you  may  give  up,  but  only  experience  can  make  you 
faithful  unto  death.  In  conclusion.  It  is  a  serious  thing  to  reject  the  personal 
witness  of  others,  but  it  is  false  not  to  try  for  yourself  whether  Jesus  is  what  He 
professes  to  be.     Spurgeon. ' 

The  pre-eminence  of  Christ. — "If  any  man  thirst,  let  him  come  unto  Me  and 
drink."  What  man  would  dare  to  say  of  merely  physical  things,  "If  any  man  lacks 
knowledge,  let  him  come  to  me  ? "  Neither  Humboldt,  nor  Liebig,  nor  Agassiz 
would  dare  to  say  this,  even  of  the  departments  in  which  they  are  pre-eminent,  how 
much  less  of  the  w^hole  range  of  learning !  Yet  Christ,  disdaining  physical  things, 

appeals  at  once  to  the  soul  with  all  its  yearnings,  its  depths  of  despair,  its  claspings 

like  a  mother  feeling  at  midnight  for  the  child  whom  death  has  taken,— its  infinite 
outreachings,  its  longing  for  love,  and  peace  and  joy,  which  nothing  can  sa'isfy  this 
side  of  the  bosom  of  God,  and  says,  "If  any  man  thirst,  let  him  come  unto  Me  and 
drink."  He  stands  over  against  whatever  want  there  is  in  the  human  bosom,  what- 
ever hunger  there  is  in  the  moral  faculty,  whatever  need  there  is  in  the  imagination, 
and  says,  "He  that  cometh  to  Me  shall  never  hunger,  and  he  that  believeth  on  Me 
shall  never  thirst."     Beecher. 

43—45.  two  days,  in  Sychar.  Galilee,  avoiding  Nazareth, <=  for  the  reason 
given  in  v.  44.  when  .  .  Galilee,  the  country  generally,  seen,''  they  had, 
therefore,  good  reason  for  receiving  Him.  they  .  .  feast,*  people  who  ob- 
serve the  law,  more  likely  to  honor  Christ. 

Christ  as  a  prophet. — There  are  several  names  given  to  Christ  as  a  prophet.  He 
is  called  "  the  Counsellor;  "  "  The  Angel  of  the  Covenant "  (Mai.  iii.  1) ;  "A  Lamp  " 
(2  Sam.  xxii.  19);  "The  Morning  Star"  (Rev.  xxii.  16).  Jesus  Christ  is  the  great 
Prophet  of  the  Church;  He  is  the  best  Teacher,  He  makes  all  other  teaching  eflect- 
ual:  Lu.  xxiv.  45,  "Then  opened  He  their  understanding."  He  did  not  only  open 
the  Scriptures,  but  opened  their  understanding.  He  teacheth  to  profit:  "I  am  the 
Lord  thy  God,  who  teacheth  thee  to  profit."     T.  Watso7i. 

46,  47.  nobleman,  see  Gk.;  term  used  to  dis.  officers  and  kings,  as  Herod, 
fr.  those  of  Ro.,  Caesar's.  Capernaum.  If  Cana=A''ana  el-Jelil,  and  Capernaum 
=Khan  Minyeh,  or  Tell  Hum,  they  were  a  short  day's  journey  apart,  come  down, 
he  thought  this  needful.  Weak  faith;  yet  strong  enough  to  induce  Am  to  go  to 
Jesus. 

The  nobleman  of  Capernaum. — I.  The  indigence  of  human  greatness;  II.  The 
exercise  of  faith ;  IH.  The  all-sufficiency  of  Jesus ;  IV.  The  progress  of  the  Saviour's 
teaching.     Rev.  R.  Cecil. 

Physicians  in  the  East.—  'Hio  one  is  more  sought  after  in  the  East  than  the 
hakeem  or  physician.  Let  it  be  known  that  one  of  a  travelling  party  of  Europeans 
is  a  doctor,  and  all  the  sick  persons  in  the  neighborhood  make  their  way  to  his  tent 
for  free  treatment.  The  lack  of  adequate  medical  facilities  in  the  East  is  noted  by 
every  traveller ;  and  it  would  hardly  be  possible  to  overestimate  the  amount  of  suffer- 
ing caused  by  this  lack.  That  is  the  reason  why  the  Frankish  hakeem  can  go  safely 
where  no  other  Frank  dare  go;  and  it  may  be  said  reverently  that  it  is  also  one  of 
the  reasons  why  our  Lord  took  upon  Himself  the  character  of  a  hakeem  or  healer. 
Those  whom  no  other  appeal  would  bring  flocked  to  Him  because  they  believed  Him 
to  be  a  powerful  hakeem.  It  is  also  one  of  the  reasons  for  the  success  of  medical 
missions.     H.  C.  Trumbull. 

48 — 50.  said  .  .  him,  for  the  good  of  others  also,  except  .  .  be- 
lieve,-'' not  only  did  they  demand  mirs.,  but  mirs.  performed  in  a  striking  manner. 
the     .     . .  saith,  this  discussion  ab.  faith  was  as  loss  of  time  to  him.     saith, 


a  Ep.  V.  16;  Col. 
iv.  5. 

b  Jo.  xvii.  3;  1 
Ti.  iv.  10;    1  Jo. 

iv.  U. 

"That  word,  'He 
told  me,'  etc., 
was  a  great  ar- 
gument; tor  by 
that  they  gather- 
ed that,  though 
He  knew  her  to 
be  vile,  yet  He 
did  not  despise 
her,  nor  refuse  to 
show  how  willing 
He  was  to  com- 
municate His 
grace  unto  her; 
and  this  fetched 
over  first  her, 
then  them."  Bun- 
yan. 

Let  us  not  be  de- 
sirous of  making 
converts  to  a 
party  so  much  as 
of  bringing  men 
to  our  Saviour, 
Christ. 


He  jotimeys 
into  Galilee 

c  Ma.  xiii.  54—57; 
Mk.  vi.  4 ;  Lu.  iv. 

23,  24. 

d  Jo.  il.  23. 
e  De.  xvl.  13. 

Gratitude  is  the 
music  of  the 
heart,  when  Its 
chords  are  swept 
by  the  breeze  of 
kindness. 


the  noble- 
man's son 
cured 

With  men  it  is  a 
good  rule  to  try 
first,  and  then  to 
trust;  with  God 
it  is  contrary.  I 
will  flrst  trust 
Him,  as  most 
wise,  omnipo- 
tent, merciful, 
and  try  Him  af- 
terward. I  know 
it  is  as  Impossi- 
ble for  Him  to  de- 
ceive me,  as  to 
be  deceived. 


/ICo.  i.  22. 


466 


JOHN. 


Chap.  V.  I— 4- 


A.D.  27. 

o  Ma.  vlil.l3;  Mk. 
Vii.  29,  30;  Lu. 
xvii.  14. 

The  words  were 
a  warning  that 
His  physical 
gifts  were  not 
the  greatest  He 
had  to  bestow, 
and  that  a  faith 
which  required 
to  be  buttressed 
by  the  sight  of 
miracles  was  not 
the  best  kind  of 
faith.   Dods. 

"  Works  without 
faith,  are  like  a 
fish  without 
water:  it  wants 
the  element  it 
should  live  in. 
A  building  with- 
out a  basis  can- 
not stand ;  faith 
is  the  founda- 
tion, and  every 
good  action  is  as 
a  stone  laid." 
Fellham. 

"  God  loves  and 
prizes  the  faith 
of  man  so  high- 
ly, that  some- 
times He  bids  a 
miracle  for  it, 
rather  than  go 
without  it." 
Caryl. 

b  Is.  xxvlli.  16. 


34; 


c  Ac.      xvi. 
xviii.  8. 

"  To  restore  life 
and  health  to  a 
dying  person  at 
a  distance,  and 
by  a  simple  act 
of  volit;on,  and 
at  the  same  mo- 
ment to  have  a 
perfect  knowl- 
edge of  his  re- 
covery, were 
surely  most  con- 
vincing proofs  of 
Divine  power 
and  omnisci- 
ence." Tittman. 

Faith  Is  the  pa- 
rent of  good 
works,  and  the 
childr'n  will  bear 
a  resemblance  to 
the  parent. 


the  pool  of 
Betbesda 


d  Mk.  11.  13, 14. 
e  Ne.  111.  1;  xU. 


/  There  are  tops 
of    two     arched 


honoring  even  weak  faith,  and  thia  father's  great  love,  go  .  .  liveth,"  could 
Jesus  command  life  and  health  at  that  great  distance  !  what  may  not  we  expect  ? 
believed  .  .  word,  without  the  sign.  His  faith  has  increased,  went  •  . 
way,  his  faith  was  practical. 

77ie  nobleman  of  Capernaum. — I.  Even  the  noble  have  their  trouble.  1.  No 
earthly  dignity  lifts  above  the  reach  of  trouble.  2.  But  troubles  are  not  always 
calamities.  To  the  true  hearted  they  are  instruments  of  good.  Nobility  must  sufler 
that  it  may  become  more  noble.  II.  Even  the  believing  need  undeceiving.  1.  The 
nobleman  was  a  believer.  2.  There  was  strength  and  substance  in  his  faith.  3.  But 
even  with  this  living  faith  the  nobleman  labored  under  misconceptions  and  infirm- 
ities.    He  located  the  Saviour's  power  too  much  in  the  outward.     Anon. 

Simple  faith. — One  day,  when  Napoleon  I.  was  reviewing  his  troops  in  Paris,  he 
let  fall  the  reins  of  his  horse  from  his  hands  upon  the  animal's  neck,  when  the  proud 
charger  galloped  away.  Before  the  rider  could  recover  the  bridle,  a  common  soldier 
ran  out  from  the  ranks,  caught  the  reins,  stopped  the  horse,  and  placed  the  bridle 
again  in  the  hands  of  the  Emperor.  " Much  obliged  to  you,  captain,"  said  Napoleon. 
The  man  immediately  believed  the  chief,  and  said,  "Of  what  regiment,  sir  ? "  Napo- 
leon, delighted  with  his  quick  perception,  and  ready  trust  in  his  word,  replied,  "  Of  my 
Guards  ! "  and  rode  away.  As  soon  as  the  Emperor  left,  he  laid  down  his  gun  say- 
ing, "  He  may  take  it  who  will;"  and,  instead  of  returning  to  the  ranks  whence  he 
so  suddenly  issued,  he  started  for  the  company  of  staflT  officers.  They  were  amazed 
at  his  apparent  rudeness,  and  disobedience  of  orders ;  and  one  of  the  generals  con- 
temptuously said,  "What  does  this  fellow  want  here?"  "This  fellow,"  replied  the 
soldier  proudly,  "  is  a  captain  of  the  Guards."  "  You  !  my  poor  friend:  you  are  mad 
to  say  so,"  was  the  answer  of  the  superior  officer.  ''He  said  it,"  replied  the  soldier, 
pointing  to  the  Emperor,  still  in  sight.  "I  ask  your  pardon,  sir,"  said  the  general 
respectfully;  "  I  was  not  aware  of  it."  And  so  the  soldier  came  duly  to  his  post  as 
a  captain  of  Napoleon's  Guards. 

the 


of  obedience. 
.  amend, 
yesterday,  hence  he  was 
him,  ab.  one  o'clock  p.m. 
second,  the  one  at  Caua 


51 — 54.    as     .     .     going,  so  faith  is  rewarded  in  the  way 
servants,  in  ignorance  of  what  had  occ.  at  Cana.    inquired 
for  confirmation  of  his  faith,  and  instruction  of  theirs, 
returning  leisurely,*  calmly  trusting,     seventh     .     . 
himself    .     .    house, °  to  whom  he  told  the  story, 
being  the  first. 

The  nobleman'' s  son  healed. — I.  The  happy  tidings  with  which  he  was  greeted: 
1.  This  announcement,  however  gratifying,  did  not  take  him  by  surprise;  2.  Not- 
withstanding the  confidence  wh.  the  nobleman  reposed  in  Jesus'  power,  his  expecta- 
tions after  all  were  not  equal  to  what  actually  transpired.  II.  The  important  re- 
sults.    As  regards:  1.  The  nobleman  himself;  2.  The  family.     Ayion. 

The  nobleman's  faith. — Trouble  led  this  courtly  personage  to  Jesus.  Had  he 
lived  without  trial,  he  might  have  been  forgetful  of  his  God  and  Savionr;  but  sorrow 
came  as  an  angel  in  disguise.  The  particular  trial  was  the  sickness  of  his  child.  No 
doubt  he  had  tried  all  remedies,  and  now  he  turns  to  Jesus  in  desperate  hope. 
How  often  does  it  happen  that  children  are  employed  to  do  what  angels  cannot ! 
Spurgeon, 


CHAPTER   THE  FIFTH. 

I — 4.  feast,  it  is  doubtful  what  feast  thia  was.  went  up,  fr.  Capernaum, 
where  He  called  Ma.**  sheep  market,'  better,  sheep  (jate;  i.e.,  the  gate  nr.  Tem- 
ple through  wh.  sheep  for  sacrifices  were  brougiit,  and  supp.  to  be  the  gate  now 
called  St.  Stephen's.  Bethesda  {house  of  mercy),  prob.  built  by  benevolent  con- 
tributions. Name  suited  the  work  of  Christ,  porches,-''  or  colonnades,  im- 
potent, feeble,  sick,  powerless,  waiting  .  .  water,  these  words  and  the 
whole  01  V.  4  are  omitted  in  the  R.  V.  They  no  doubt  present  the  popular  belief  of 
the  Jews,  moving,  some  say  the  waters  were  intermittent,  others  that  they  were 
mineral,  excluding  the  idea  of  mir.  angel,  etc.,  thus  superstition  ace.  for  what 
occurred,  whole  .  .  had,  mineral  waters  may  be  beneficial  in  some,  certain- 
ly will  not  cure  all  diseases. 

How  m,any  of  us  are  lying  like  these  men  at  Bethesda  f — 1.  Some  of  ua  are  para- 
lyzed by  sin,  evil  habits,  worldliness.     2.  Some  are  dumb  who  babble  in  the  world 


Chap.  V.  5—13. 


JOHN. 


46T 


but  never  speak  to  God.  3.  Some  are  deaf  who  hear  the  offers  of  the  market,  yet 
cannot  hear  the  offers  of  God.  4.  Here  in  God's  house  of  mercy  there  is  a  hospital 
for  all  manner  of  disease.     Buxtoti. 

Trie  Pool  of  Bethesda. — This  was  probably  a  bath  for  unclean  persons,  for  whose 
accommodation  the  "  five  porches,"  or  cloistered  walks,  were  erected.  "  Bethesda  " 
means  "house  of  mercy,  gi-ace,  or  goodness;"  doubtless  because  many  miserable 
objects  there  received  mercy  and  healing.  Athanasius  speaks  of  the  pool  itself  as 
still  existing  in  his  time,  although  the  surrounding  buildings  were,  as  we  might  ex- 
pect, in  ruins.  The  place  to  which  the  name  of  the  pool  of  Bethesda  is  now  given 
is  possibly  the  same  thus  mentioned.  Chateaubriand  thinks  it  offers  the  only  ex- 
ample now  left  of  the  primitive  architecture  of  the  Jews  at  Jerusalem.  In  conform- 
ity with  other  travellers,  he  states  that  it  is  still  to  be  seen  near  St.  Stephen's  gate. 
It  is  situated  near  the  Temple,  on  the  north,  and  is  a  reservoir  one  hundred  and  fifty 
feet  long,  and  forty  wide.     Kitto. 

5 — 7.  certain  man,  doubtless  well  known,  thirty  .  .  years,"  disease 
chronic,  and  to  all  app.  incurable,  saw  .  .  knew,*  needed  not  to  be  told. 
wilt,  etc.,  art  thou  willing?  Are  we  willing?  no  man,'^  friend,  or  servant. 
coming,  slowly,  and  painfully  dragging  himself  along,  steppeth  .  .  me, 
hence  less  afflicted,  but  not  willing  to  defer  the  cure  for  the  benefit  of  a  greater 
sufferer. 

Affdction  sanctified. — 1.  Sickness  is  often  God's  discipline  to  prepare  the  mind 
to  welcome  Christ.  2.  If  we  would  be  healed  of  our  spiritual  maladies  we  must  be 
found  where  that  healing  is  ordinarily  bestowed.  3.  The  most  desperate  and  length- 
ened cases  are  not  beyond  the  reach  of  Christ's  powers.  4.  Copy  the  sympathy  of 
Christ  to  the  afflicted.     Visit  the  fatherless  and  widows,  the  sick,  &c.     Sherman. 

Man's  extremity,  God's  opportu7iit]/. — One  wintry  day  Hawthorne,  the  American 
author,  went  home  with  a  heavy  heart,  having  lost  his  government  appointment. 
He  cast  himself  down,  as  men  generally  do  under  similar  circumstances,  and  as- 
sumed the  very  attitude  of  despondency.  His  wife  soon  discovered  the  cause  of  his 
distress.  But  instead  of  indulging  in  irrational  hysterics,  she  kindles  a  bright  fire, 
brings  pen,  ink,  and  paper,  and  then,  lovmgly  laying  her  hand  on  his  shoulder,  ex- 
claims, as  she  gazes  cheerfully  in  his  face,  "Now  you  can  write  your  book."  The 
word  wrought  like  a  magic  spell.  He  set  to  work,  forgot  his  loss,  wrote  his  book, 
made  his  reputation,  and  amassed  a  fortune.  God-fearing  women,  go  and  do  like- 
wise !     W.  J.  Acomb. 

8,  9.  rise,**  and  with  the  command  went  power  to  obey,  bed,  mat,  rug,  or 
even  outer  garment,  walk,  he  had  not  been  able,  hitherto,  to  crawl  to  the  water. 
took  .  .  bed,  strength,  walked,  power  to  obey.  Sabbath,'^  the  day 
chosen  for  purpose  of  giving  instruction  concerning  it. 

The  Bethesda  miracle. — This  event  is  tj^jical — I.  Of  the  lamentable  condition  in 
which  man  is  placed  by  sin ;  II.  Of  the  special  means  that  are  employed  to  rescue 
man  from  sin;  III.  Of  the  protracted  period  during  which  man  is  bound  by  sin ;  IV. 
Of  the  intimate  knowledge  Christ  possesses  of  man's  sin;  V.  Of  the  immediate  re- 
lease Chi'ist  gives  man  from  sin.     J.  Woodhouse. 

Faith  is  strengthened  by  exercise. — As  a  weak  limb  grows  stronger  by  exercise,  so 
will  your  faith  be  strengthened  by  the  very  eflbrt  you  make  in  stretching  it  out  to- 
wards things  unseen.  How  was  it  with  him  who  had  the  withered  hand  ?  When 
Jesus  said  to  him,  "Stretch  forth  thine  hand,"  did  he  reply,  "I  have  no  power  to 
do  so  ?"  No;  he  made  a  great  eflbrt  to  thrust  it  forth;  and  in  the  act  of  so  doing, 
Jesus  gave  the  needed  strength  (Ma.  xii.  10-13).  And  now  I  say  to  you.  Go  and 
do  thoit,  likewise.  Stretch  out  the;  poor,  weak  hand  of  faith;  and  the  more  you  do 
so,  the  stronger  will  it  become.     Oxenden. 

10 — 13.  the  .  .  cured,  why  did  they  not  condemn  him  bef.  for  coming  to 
be  cured?''  it  .  .  bed, ^  what  was  he  to  do  with  it  ?  answered,  efc.,  laid  the 
onus  on  Christ,  one  with  so  much  power  would  be  able  to  reply  to  them,  what 
man,  strange  that  thej^  do  not  dispute  the  cure.  They  were  bent  on  punishing  the 
violator  of  their  Sabbath  law.  Jesus,*  had  gone,  not  waiting  for  thanks  or  praises, 
knowing  too  that  a  better  opportunity  would  be  furnished  Him  for  instructing  the 
man. 

The  six  cures  pei'formed  by  Jesus  on  the  Sabbath  were  all  unsought. — This  is 
one  special  feature  about  them  all.     1.  The  possessed  man  entreated  Christ  to  leave 


A.D.  28. 

vaults  at  8.  W. 
corner,  one  is 
12  feet  broad,  the 
other  ab.  20  feet. 
These  are  door- 
ways to  cham- 
bers, one  of  wh. 
Dr.  Robinson 
traced  for  more 
than  100  ft.  But 
he  thinks  Be- 
thesda=  Fount  of 
the  Virgin,  or 
Solomon's  Pool 
in  the  V.  of  Jeho- 
shaphat. 

Suffering  often 
makes  people 
selfish.  Perhaps 
the  loving  Lord 
intended  to  re- 
buke the  spirit 
of  selfishness  by 
choosing  out  the 
friendless  one. 

As  the  flower  is 
before  the  fruit, 
so  is  faith  before 
good  works . 


the  impotent 
tnan 

a  Lu.  viii.  43; 
xiii.  16. 

6  Ps.  cxlii.  3. 

c  De.  xxxii.  36; 
Ps.  Ixxli.  12 ; 
cxlii.  4;  Ro.  V.  6; 
■1  Co.  i.  9,  10. 

Jesus  teaches  us 
to  look  after 
those  who  have 
nobody  to  care 
for  them .  T.  Cuy- 
ler. 

d  Ma.  Ix.  6;  Mk. 
ii.  11 ;  Lu.  V.  24. 

e  Xo.  Ix.  14. 

"  The  ordinances 
are  like  the  pool 
of  Bethesda.  At 
a  certain  time  an 
angel  came  down 
and  troubled  the 
waters,  and  then 
they  had  a  heal- 
ing virtue  i  n 
them.  So  the 
Spirit  comes 
down  at  certain 
times  in  the 
Word  and  opens 
the  heart,  and 
then  it  becomes 
'  the  power  of 
God  to  salva- 
tion.' "  Flavel. 


/Lu.  xiii.  14. 

g  Je.  xvU.  21 ;  Ma. 
xii.  2. 

h  Jo.   Iv.  19;  Lu. 
iv.  30. 


468 


Chap.  V.  14—19. 


"  To  keep  the 
Sabbath  in  an 
idle  manner  is 
the  Sabbath  of 
oxen  and  asses; 
to  keep  it  in  a 
jovial  manner, 
to  see  plays  and 
sights,  to  be  at 
cards  and  enter- 
tainments, is  the 
Sabbath  of  the 
golden  calf;  but 
to  keep  it  in  sur- 
feiting  and 
drunkenness,  in 
chambering  and 
wantonness,  this 
is  the  Sabbath  of 
Satan,  the  devil's 
holiday."  Bp. 
Andreivs. 


gratitude 
and  bigotry 

a  Le.  xxvl.  23, 
24. 

"  He  takes  off 
the  burden  of 
Irrem  ed  lable- 
ness  and  He 
reaches  out  His 
hand,  in  His  or- 
dinances, by  wh. 
we  may  be  dis- 
burdened of  all 
our  sins ;— and 
then  He  lays  on 
us  the  burden  of 
repentance  for 
ourselves,  and 
the  burden  of  re- 
tribution and 
thankfulness  to 
Him,  in  them 
who  are  His,  by 
our  relieving  of 
them  in  whom 
He  suffers."  J>r. 
Donne. 

Irresolution  the 
■worst  part  of  any 
malady  (in  melan- 
choly, hypochon- 
dria, &c.) : — It  is 
Itself  disease.  It 
aggravates  the 
other  diseases. 
It  hinders  the 
cure.  It  can 
make  the  cure 
uncertain  again. 
Lange. 


the  works  of 
Christ  and 
His  Father 

fc  Jo.  Ix.  4;  siv. 

10. 

c  "  What  would 
become  of  the 
Sabbath  unless 
God  worked  on 
the  Sabbath." 
Jlantjel. 


him  alone.  2.  The  man  with  the  withered  hand  did  not  think  of  cure.  3.  The  in- 
firm woman  did  not  hope  for  healing.  4.  The  man  with  the  dropsy  did  not  ask  for 
the  blessing.  5.  The  infirm  man  was  too  paralj'zed  to  seek  Christ.  6.  It  was  an 
unheard-of  thing  that  the  eyes  of  a  man  born  blind  should  be  opened,  and  therefore 
he  did  not  expect  it.  This  also  is  the  Sabbath ;  let  us  look  to  the  Lord  of  the  Sab- 
bath.    Spurgeoii. 

Tlie  2^oicer  of  envy.— We  shall  find  it  in  Cain,  the  murderer,  who  slew  his 
brother  at  the  instigation  of  envy.  We  shall  find  it  in  the  dark  and  gloomy  and 
revengefid  spirit  of  Saul,  Avho,  under  the  influence  of  envy,  plotted  for  years  the 
slaughter  of  David.  We  shall  find  it  in  the  King  of  Israel,  when  he  pined  for  the 
vineyard  of  Naboth,  and  shed  his  blood  to  gain  it.  Yea,  it  was  envy  that  perpe- 
trated that  most  atrocious  crime  ever  planned  in  hell  or  executed  on  earth,  on  which 
the  sun  refused  to  look,  and  at  which  Nature  gave  signs  of  abhorrence  by  the  rend- 
ing of  the  rocks:  I  mean  the  crucifixion  of  Christ;  for  the  Evangelist  tells  us,  that, 
for  envy,  the  Jews  delivered  our  Lord.     James. 

14 — 16.  findeth,  had,  too,  a  purpose  in  finding.  Temple,  how  many 
whom  God  blesses  every  day  are  never  found  in  God's  house,  sin,  his  disease  may 
have  been  the  consequence  of  sin.  worse,"  future  punishment  is  a  "worse 
thing"  than  any  suffering  in  this  world,  told  .  .  whole,  an  imprudent  thing 
to  do,  but  motive  good,  sought,  for  good  evidence,  etc.,  that  they  might  act 
legally,     slay,  nothing  less  than  His  death  would  suffice. 

Sin  no  more. — Observe — I.  That  we  have  all  sinned:  1.  What  is  sin  ?  2.  How 
does  it  appear  that  we  have  all  sinned?  II.  Sin  is  the  cause  of  God's  judgments. 
III.  How  we  are  to  conduct  ourselves  when  delivered  from  any  judgment:  1.  We 
must  resort  to  the  public  ordinances;  2.  And  endeavor  to  "sin  no  more."  IV. 
God  hath  worse  judgments  in  store  if  we  go  on  sinning:  1.  Temporal;  2.  Spiritual; 
3.  Eternal.     Beveridge. 

Gratitude. — The  Marshal  D'Armont  having  taken  Crodon,  in  Bretagne,  during 
the  League,  gave  orders  to  put  every  Spaniard  to  death  who  was  found  in  the  gar- 
rison. Though  it  was  announced  to  be  death  to  disobey  the  orders  of  the  general, 
an  English  soldier  ventured  to  save  a  Spaniard.  He  was  arraigned  for  this  offence 
before  a  court-martial,  when  he  confessed  the  fact,  and  declared  himself  ready  to 
sufi'er  death,  provided  they  would  still  save  the  life  of  the  Spaniard.  The  marshal, 
being  much  surprised  at  such  conduct,  asked  the  soldier  how  he  came  to  be  so  much 
interested  in  the  preservation  of  the  Spaniard.  "Because,  sir,"  replied  he,  "in  a 
similar  situation  he  once  saved  my  life."  The  marshal,  greatly  pleased  with  the 
soldier,  granted  him  pardon,  saved  the  Spaniard's  life,  and  highly  commended  them 
both.  Oh  that  Christians  never  forgot  Him  who,  while  they  were  enemies,  died  for 
them. 

17 — 19.     answered,  in  reply  to  charge  of  Sabbath-breaking.     Father,''  who 

made,  sanctified,  and  gave  the  day.  worketh,  on  this  day.  Still  ruling,  sustain- 
ing all  things;  sending  sunshine  and  shower. <=  hitherto,  R.  V.,  "  even  until  now," 
never  ceasing.  I  work,  how  can  it  be  wrong  to  do  acts  of  mercy  similar  to  those 
of  My  Father  on  this  day.  therefore,  not  attempting,  and  unable  to  reply,  but 
said  also,  etc.,  charge  of  blasphemy  added  to  that  of  Sabbath-breaking,  then 
.  .  said,  etc.,  works,  the  same  in  nature,  and  done  with  the  same  power,  estab- 
lish My  Sonship;  and  vindicate  My  conduct  in  relation  to  this  day.  ijmiy  oi  being 
and  action. 

Christ's  equality  with  the  Father. — Show:  I.  How  far  the  Jews  were  right  in 
their  interpretation  of  our  Lord's  words.  II.  What  construction  we  must  put  upon 
them.  We  must  regard  them:  1.  As  an  avowal  of  His  own  proper  Divinity ;  2.  As 
a  warrant  to  us  to  rely  upon  Him  for  all  that  we  stand  in  need  of.  Learn:  (1)  To 
dismiss  prejudice  from  your  minds;  (2)  To  exercise  a  simple  faith  in  Christ. 
Simeon. 

The  fulness  of  the  Godhead  in  CJirist. — Consider  what  Christ  is,  and  especially 
what  He  is  to  you.  Consider  what  it  is  to  have  One  who  is  in  Himself  the  sum  of 
all  those  excellences  which,  in  their  separate  and  scattered  elements,  you  so  much 
admire,  and  desire  to  see,  among  men.  I  not  only  think  of  God  along  that  line  of 
analogy  which  is  derived  from  human  nature  and  human  character,  but  I  love  to 
think  that  there  is  in  Him  a  perfection  of  those  things  which  I  see  and  admire  in 
their  simple  forms  in  men.  My  God  is,  above  all  other  things,  a  poet.  I  that  ad- 
mire Shakespeare,  and  Milton,  and  Chaucer,  love  to  think  tliat  these  were  shoots 
thrown  out,  and  that  the  great  singer  is  my  God.    I  follow  the  footsteps  of  men  tliat 


Cliap.  V.  ao— 31. 


JOHN: 


469 


have  walked  ia  the  way  of  beauty— tbe  carvers,  and  i)ainters,  and  builders,  and 
makers  of  music — all  the  children  of  art,  and  I  say,  when  we  stand  with  God,  we 
shall  fiud  Him  to  be  the  great  architect,  the  great  builder,  the  great  moulder  of 
beauty,  the  great  painter.  He  lets  us  see  from  day  to  day  something  of  the  fres- 
coes which  He  has  painted  in  the  heaven  that  is  above  our  head  with  a  prodigality 
that  is  amazing.  And  I  love  to  think  of  God  as  the  sum  of  all  these  excellences. 
Beeche?'. 

20 — 23.  loveth,  this  unity  marked  by  love,  showeth,  this  so  far  fr.  implj'- 
ing  ignorance  in  Christ,  and  a  progressive  understanding  of  the  Father's  will,  only 
illus.  the  condescension  of  Christ  in  using  familiar  terms  when  speaking  of  such  high 
and  heavenly  things."  for  .  .  dead,''  the  Son's  doing  of  the  Father's  works 
should  be  carried  even  to  the  extent  of  raising  the  dead.  None  could  reasonably 
deny  that  that  was  a  Divine  work,  but  .  .  judgment,''  nor  could  any  deny 
that  judgment  might  be,  when  they  saw  that  death  was  in  the  hands  of  the  Son. 
that  .  .  Father,  to  the  same  extent,  and  for  the  same  reason,  honoreth  . 
.     him,  for  I  and  My  Father  are  one. 

The  judgment. — Men  will  have  views  very  different  from  what  they  now  have. 

I.  The  miser  will  see  a  life  spent  in  gathering  gold  with  terror.  H.  The  ambitious 
will  wonder  that  he  could  barter  his  soul  for  office.  HI.  The  sensualist  will  dread 
to  review  his  luxury  and  lewdness.  IV.  The  sophist  will  argue  no  more  against 
Divine  truth.  V.  The  impenitent  will  be  amazed  at  his  madness  in  clinging  to  his 
sins.  VI.  The  mocker  will  jest  no  more  about  sacred  things.  VII.  The  profane 
will  howl  over  the  folly  that  insulted  God.     Van  Boren. 

Our  Bedeemer  is  our  Judge. — I  have  seen  Dr.  Glyn's  poem,  entitled,  TIieDay  of 
Judgvient.  Its  chief  deficiency  is,  that  it  neglects  to  ascribe  proper  honor  to  Christ. 
He  should  have  made  the  most  distinguishing  figure  throughout  the  whole  piece. 
All  judgment  is  committed  to  Him.  It  is  Christ  who  will  come  in  the  clouds  of 
heaven ;  we  must  all  appear  before  the  judgment-seat  of  Christ.  This,  to  the  be- 
liever, is  a  most  delightful  consideration, — my  Bedeemer  is  my  Judge  !  He  who 
died  for  me  passes  the  final  sentence.  Look,  how  great  is  His  Majesty  and  glory  !  so 
great  is  my  atonement  and  propitiation.     Hervey. 

24 — 27.  verily,  verily,  it  is  indeed  most  solemnly  true,  hath,''  even  now, 
possesses  the  germ,  and  the  certainty  of  its  future  enjoyment,  is  passed,*  not 
will  pass,  death,  spiritual,  life,  spiritual  and  eternal,  verily,  this,  also, 
another  solemn  and  certain  truth,  dead,-^  some  under  physical,  many  in  spiritual 
death,  voice  .  .  God,  and  sucli  hearing  will  prove  the  Speaker  Divine. 
life  .  .  Himself,  God  the  fountain  of  life.  Son  .  .  Himself,^  and  like 
the  Father,  the  Son  imparts  life  to  the  dead,  because  .  .  man.  His  human- 
ity qualifies  Him  for  the  office  of  judge. 

The  dead  shall  hear  IBs  voice. — I.  Describe  four  several  kinds  of  death  in  Scrip- 
ture: 1.  Death  spiritual ;  2.  Death  temporal;  3.  Death  eternal;  4.  Death  unto  sin. 

II.  How  the  dead  shall  hear  the  voice  of  the  Son  of  God :  1.  The  dead  spiritually  may 
hear — the  threatenings  of  the  law ;  2.  Judgments ;  3.  Mercies ;  4.  By  the  Spirit's  opera- 
tions on  their  consciences;  5.  By  His  messengers.  III.  The  dead  temporarily  shall 
hear  in  the  day  in  which  Christ  shall  come  to  judge  the  world.     Stevens. 

Christ  will  bring  men  to  judgment. — A  man  goes  into  an  inn,  and  as  soon  as 
he  sits  down  he  begins  to  order  his  wine,  his  dinner,  his  bed;  there  is  no  delicacy  in 
season  which  he  forgets  to  bespeak.  lie  stops  at  the  inn  for  some  time.  By  and 
by  the  bill  is  forthcoming,  and  it  takes  him  by  surprise.  "I  never  thought  of  that  ! 
I  never  thought  of  that ! "  "  Why,"  says  the  landlord,  "  here  is  a  man  who  is  either 
a  born  fool  or  else  a  knave.  "What !  never  thought  of  the  reckoning— never  thought 
of  settling  with  me  !  "  After  this  fashion  too  many  live.  They  eat  and  drink  and 
sin,  but  they  forget  the  inevitable  hereafter,  when  for  all  the  deeds  done  in  the  body 
the  Lord  will  bring  us  into  judgment.     Spurgeon. 

28 — 31.  all  .  .  graves,  without  exception.  No  annihilation,  hear, 
while  living,  men  may  close  their  ears.  The  time  coming  when  all  must  hear. 
shall  .  .  forth,  not  only  hear  but  obey.  "All  will  be  raised  fr.  the  dead, 
but  not  all  to  life."*  damnation,  -B.  F.,  "judgement."  I  .  .  nothing,*  as  a 
man,  and  if  only  a  man.  hear  .  .  judge,  "  As  the  Father  in  Me  speaks,  so  I 
hear  and  pronounce  judgment."  seek  .  .  will,-'' as  I  might,  if  I  were  a  selfish 
man.  but  .  .  will  .  .  me,  and  who  dwelleth  in  Me.  witness 
true,*^  would  not  be  regarded  as  true  by  you  without  evidence. 


By  His  own  pur- 
ity, love,  and 
goodness  He 
knew  what  the 
Father's  good- 
ness willed.  Vods. 

"  Faith  keeps  no 
holidays,  hut  la- 
bors all  her  life, 
Sabbath-  days 
and  all."  Dr. 
Clarke. 


Christ  the 
Fountain  of 
life 


a  Jo.  iii.  12,  35; 
Ma.  iii.  17;  Jo. 
xvii.  26. 

6  Lu.  viii.  54 ;  Jo. 
xi.  25;  xvii.  2. 

cMa.  xi.  27;  Ac. 
xvii.  31 ;  2  Co.  v. 
10. 


faith  and 
life 

d  Jo.  vi.  40,47. 
e  1  Jo.  iii.  14. 
/w.  28;  Ep.  11.  1. 
g  1  Co.  XV.  45. 

"This,  if  it  be 
lawful  to  say  so, 
is,  in  a  certain 
sense.  His  oath." 
Augustine. 

"He  doth  not 
say  that  he  who 
thus  believeth 
shall  have,  but 
tljat  he  hath, 
everlasting  life; 
nor  that  he  shall 
pass,  but  is  pass- 
ed already,  from 
death  to  life,  his 
faith  being  the 
very  substance 
of  it  to  him." 
Bp.  Be.veridge. 


the  resurrec- 
tion 


h  Da.  xii.  2;  Ma. 
XXV.  46. 


j  Ps.  xl.  8;  Ma. 
xxvi.  39;  Jo.  iv. 
34;  vi.  39. 

fcPr.  xxvii.  2;  Jo. 
viii.  14;  Be.  iii. 
14. 


4T0 


joHr^. 


Chap.   V.  32—43. 


A.D.  28. 

"  Nothing  i  n 
the  whole  world 
is  really  import- 
ant, except  8  o 
lar  as  it  may  be 
brought  to  bear 
upon  religion. 
This  is  the  dic- 
tate of  reason  to 
every  one  who 
believes  in  a  fu- 
ture state  of  re- 
tribution. No- 
thing in  religion 
itself  is  import- 
ant, except  so 
far  as  it  may  be 
brought  to  bear 
upon  practice." 
KebU. 


the  faithful 
witness 

a  Jo.  vlii.  18;  Ac. 
X.  43;  1  Jo.  V. 
7—9. 

b  Jo.  i.  17,  32. 

c  Jo.  XX.  31;  Eo. 
lii.  3. 

dMa.  xxl.26;Mk. 
vi.  20. 

"  Keason  is  the 
glory  of  human 
nature.  He  is 
next  to  the  gods, 
whom  reason 
and  not  passion 
impels."  Claud- 
ian. 

"Truth  is  that 
Eternal  Word  of 
the  Father, 
which  in  the  Son 
by  the  Holy 
Ghost  is  revealed 
to  us,  to  be  our 
guide  back  again 
to  that  bosom 
■whence  we  and 
it  came."   Herle. 


the  greater 
witness 

e  Jo.  ill.  2;  x.  25; 
xiv.  11 ;  XV.  24. 

"He  who  will  not 
reason  is  a  bigot; 
and  he  who  can- 
not is  a  fool ;  and 
he  who  dares  not 
Is  a  slave  "  By- 
ron. 


search  the 
Scriptures 


/  Is.  vlli. 
xxxiv.  16; 
xvl.  29. 

g  liU.  xxiv.    27 ; 
Pe.  1.  10,  11. 

ft  Jo.  lii.  19. 


20; 
Lu. 


The  resvrrection  of  the  body. — I.  It  is  possible.  II.  Probable.  III.  Certain. 
IV.  The  purpose  or  object  of  the  resurrection :  Oue  object  may  be  to  make  a  signal 
exhibition  of  Jehovah's  power.  V.  The  time  and  mode  of  the  resurrection.  YI.  The 
character  of  the  bodies  raised.     Brace. 

Clirist,  the  Beginning  and  the  End  of  the  better  life. — Much  as  my  future  in- 
cludes all  those  elements  which  go  to  make  the  blessed  fabric  of  earthly  life,  yet,  after 
all,  what  in  summer  the  sun  is  compared  with  all  its  earthly  products — flowers,  and 
leaves,  and  grass— that  is  Christ  compared  with  all  the  products  of  Christ  in  my 
mind  and  in  my  soul.  All  the  flowers  and  leaves  of  sympathy,  all  the  twining  joys 
that  come  from  my  heart  as  a  Christian — these  I  take  and  hold  in  the  future,  but 
they  are  to  me  what  the  flowers  and  leaves  of  summer  are  compared  with  the  sun 
tliat  makes  the  summer.  Christ  is  the  Alpha  and  Omega,  the  Beginning  and  the  End, 
of  my  better  life.     Beecher. 

22 35.  another,"  even  the  Father,  by  a  voice  fr.  heaven  and  by  His  mirs. 

ye  .  .  John,*  you  believed  m  him.  Had  his  testimony  been  against  Me,  you 
would  have  believed  it.  he  .  .  truth,  bore  testimony  to  what  he  had  seen  and 
heard.  I  .  .  man,  having  Divine,  I  depend  not  on  human  testimony.  Let  My 
works  speak,  but  .  .  say,  I  am  meeting  you  on  your  own  ground,  saved," 
by  believing  on  the  Son  of  God.  light,  a  great,  but  not  the  light,  willing  .  . 
light, **  and  unwilling  when  he  pointed  to  the  True  Light. 

The  character  of  genuine  reformers. — I.  They  impersonate  some  great  ten- 
dency. II.  They  are  men  of  fervid  spirit.  III.  They  are  uncompromising  in  char- 
acter. IV.  The  are  men  of  pre-eminent  courage.  V.  They  exert  an  extraordinary 
influence.     Evans. 

Bm-ning  and  shining  lights. — Paul,  Peter,  James,  or  John — Andrew,  Philip, 
Barnabas,  or  Stephen — each  would  be  a  burning  and  shining  light:  in  one  the  lustre 
might  dart  from  the  pen,  in  another  from  the  tongue.  St.  Bernard  may  illuminate  a 
court,  or  Thomas  a  Kempis  a  cloister;  Wickliff'e  may  lighten  a  rectory  or  a  kingdom ; 
Luther  may  blaze  over  an  age ;  Madame  Chantal,  the  glorious  Elizabeth  of  Hungary, 
or  the  lovely  Florence  Nightingale,  may  show  how  the  Tabitha  and  Dorcas  spirit  is 
not  confined  to  any  age,  to  cottage,  or  to  court.  But  the  fact  about  Christianity 
is,  that  it  turns  all  its  possessors  into  burning  and  shining  lights.  Paxton  Hood. 
Resjyonsibility  for  light. — The  light  in  a  lighthouse,  through  some  derangement  of 
the  machinery,  ceased  to  revolve  as  usual.  "When  the  keeper  discovered  it,  he  ran 
to  the  proper  position,  and  by  manual  labor,  kept  steadily  revolving  the  light,  until 
weariness  compelled  him  to  call  another  to  his  relief.  Then  another  took  his  turn; 
and  so  all  night  long  the  light  was  kept  in  motion.  A  stranger  afterwards  com- 
menting on  his  solicitude,  the  man  replied,  "Why,  sir,  there  may  be  a  hundred  sea- 
men looking  out  from  the  darkness  and  storm  to  catch  a  glimpse  at  this  light.  If  it 
do  not  move,  it  will  be  mistaken  for  another;  and,  in  their  uncertainty  and  danger, 
they  may  lose  the  channel,  and  be  shipwrecked." 


36—38.  greater 


cles,  conclusive  proofs  of  His  Divinity.     Father 


John,  even  My  own  omnipotence,    works,"  mira^ 


Me,  this,  a  testimony  wh. 


Jesus  had  in  Himself;  distinct  fr.  that  wh.  they  had;  yet  conhrmed  by  such  as  was 
within  their  reach,     word,  writings  of  prophets  concerning  the  Christ,     abiding 

.  you,  in  your  heart  and  memory.  Him  .  .  not,  as  you  could  hardly 
help  doing  if  you  honestly  compared  Him  with  your  own  Scriptures. 

Christ  is  not  knovm  by  mere  intellect. — I  would  not  recommend  you  to  enter 
into  the  realm  of  eternity  intellectually,  and  reason  as  to  how  much  it  takes  to  make 
a  Divine  Being.  You  are  audacious  when  you  attempt  to  measure  lines  of  latitude 
on  objects  that  are  infinite.  You  are  not  to  treat  it  as  an  intellectual  question  at  all; 
but  you  are  to  say,  "  Christ  presented  Himself  to  my  enthusiasm,  to  my  imagination, 
to  niy  reason,  to  "my  aflection,  to  my  weakness,  to  my  sin,  to  my  sorrow,  to  my  suf- 
fering, to  all  the  pulsations  and  experiences  of  my  life;  and  I  feel  that  these  things 
have  an  out-go  over  against  something  that  there  is  in  Him,  and  I  will  let  them  go. 
I  feel  that  I  need  Him,  and  I  will  take  Him;  and  if  there  is  anything  to  be  corrected, 
let  it  be  corrected  in  the  future,  when  we  shall  no  longer  see  through  a  glass  darkly, 
but  face  to  face."  All  will  be  well  if  you  give  everything  that  you  have  to  give  to 
the  Lord  Jesus  Christ.     Beecher. 

2Q 43.    search,-''-??.  F.,  "ye  search."    To  learn ;  not  to  judge,     think,  and 

think  rightly.  Are  fully  persuaded,  have  .  .  life,"  knowledge  of  salvation. 
they     .     .     Me,*  He  challenges  them  to  judge  of  Him  by  their  own  Scriptures,  in 


Chap.  V.  44—47. 


JOHK. 


471 


wh.  they  professed  to  believe,  life,  the  true  life  here  and  hereafter,  honour  .  . 
men,"  this  false  Christ  did.  His  kingdom  was  not  of  this  world,  not  .  .  you, 
for  such  love  would  beget  love  to  His  Son.  come  .  .  name,  and  with  clearest 
proof,     receive,  as  one  of  themselves. 

Soio  can  men  come  to  CJirist? — 1.  With  prayer.  Prayer  gives  insight  to  the 
searcher,  and  opens  up  the  depths.  2.  With  an  upright  intention  of  submitting  to 
the  will  of  God.  Not  with  the  desire  to  nourish  preoccupied  fancies ;  nor  as  a  con- 
troversialist for  polemical  weapons,  but  to  know  what  God  has  said.  3.  Regularly 
and  diligently.     T.  Snell. 

A  search-warrant. — A  Roman  Catholic  priest  in  Ireland  recently  discovered  a 
peasant  reading  the  Bible,  and  reproved  him  for  daring  to  peruse  a  book  forbidden 
to  the  laity.  The  peasant  proceeded  to  justify  himself  by  a  reference  to  the  contents 
of  the  Book  and  the  holy  doctrines  which  it  taught.  The  priest  replied  that  the  doc- 
trines could  only  be  understood  by  the  learned,  and  that  ignorant  men  would  wrest 
them  to  their  own  destruction.  "But,"  said  the  peasant,  "I  am  authorized,  your 
reverence,  to  read  the  Bible;  I  have  a  search-warrant."  "What  do  you  mean,  sir?" 
said  the  priest  in  anger.  "  Why,"  replied  the  peasant,  "  Jesus  Christ  says,  'Search 
the  Scriptures;  for  in  them  ye  think  ye  have  eternal  life:  and  they  are  they  which 
testify  of  Me."    Of  course  the  argument  was  unanswerable. 

44 — 47.  how  .  .  another,*  mutual  flatterers  and  deceivers,  honour  . 
.  only,"  true  honor,  based  on  character.  I  .  .  Father,  I  came  to  save,  not 
to  condemn,  there  .  .  one,**  no  need  of  another.  Moses  .  .  trust, 
'R.V.,  "Moses,  on  whom  ye  have  set  your  hope."  The  law  condemned  them,  and 
its  teacher  was  on  the  side  of  Christ.  Moses  .  .  Me,  his  writings  full  of 
Christ;  types,  etc.,  pointed  to  Christ,  wrote  .  .  Me,"  "nowhere  did  he  not 
write  of  Christ."  but  if,  e^c.,/ Moses  and  Christ  must  be  both  accepted,  or  bothrQ- 
jected.     The  full  acceptance  of  either  involves  the  acceptance  of  the  other. 

Faith  incompatible  with  the  love  of  man's  applatcse. — I.  What  are  we  to  under- 
stand by  "  believing  "  in  Christ:  1.  An  acceptance  of  Him,  as  He  is  set  forth  in  the 
Holy  Scripture;  2.  A  surrender  of  ourselves  to  Him,  as  His  obedient  followers.  H. 
Who  they  are  who  are  declared  incapable  of  exercising  it.  III.  Whence  their  inca- 
pacity arises.  The  wish  for  men's  applause:  1.  Unfits  them  for  discerning  truth; 
2.  Indisposes  them  for  walking  according  to  the  light  they  have ;  3.  Leads  them 
into  courses  directly  contrary  to  the  truth.     Simeon. 

Experimental  evidence. — Not  long  ago  a  certain  infidel  lecturer  gave  an  oppor- 
tunity to  persons  to  reply  to  him  after  his  oration,  and  he  was  of  course  expecting 
that  one  or  two  rashly  zealous  young  men  would  rise  to  advance  the  common  argu- 
ments for  Christianity,  which  he  was  quite  prepared,  by  hook  or  crook,  to  battle 
with  or  laugh  down.  Instead  of  reasoners,  an  old  lady,  carrying  a  basket,  wearing 
an  ancient  bonnet,  and  altogether  dressed  in  an  antique  fashion,  which  marked  both 
her  age  and  her  poverty,  came  upon  the  platform.  Putting  down  her  basket  and 
umbrella,  she  began  and  said,  "  I  paid  threepence  to  hear  something  better  than 
Jesus  Christ,  and  I  have  not  heard  it.  Now,  let  me  tell  you  what  religion  has  done 
for  me,  and  then  tell  me  something  better,  or  else  you've  cheated  me  out  of  the 
threepence  which  I  paid  to  come  in.  Now,"  she  said,  "  I  have  been  a  widow  thirty 
years,  and  I  was  left  with  ten  children,  and  I  trusted  in  the  Lord  Jesus  Christ  in  the 
depth  of  poverty,  and  He  appeared  for  me  and  comfoited  me,  and  helped  me  to 
bring  up  my  children  so  that  they  have  grown  up  and  turned  out  respectable.  None 
of  you  can  tell  what  the  troubles  of  a  poor  lone  woman  are,  but  the  Lord  has  made 
His  grace  all-sufficient.  I  was  often  very  sore  pressed,  but  my  prayers  were  heard 
by  my  Father  in  heaven,  and  I  was  always  delivered.  Now,  you  are  going  to  tell 
me  something  better  than  that — ^better  for  a  poor  woman  like  me  !  When  I  lay  very 
sick,  I  thought  I  was  dying,  and  my  heart  was  ready  to  break  at  leaving  my  poor 
fatherless  boys  and  girls,  and  there  was  nothing  kept  me  up  but  the  thought  of 
Jesus  and  His  faithful  love  to  my  poor  soul;  and  you  tell  me  it  was  all  nonsense. 
Those  who  are  young  and  foolish  may  believe  you,  but  after  what  I  have  gone 
through,  I  know  there  is  a  reality  in  religion  and  it  is  no  fancy.  Tell  me  something 
better  than  what  God  has  done  for  me,  or  else,  I  tell  you,  you  have  cheated  me  out 
of  my  threepence.  Tell  me  something  better."  The  lecturer  was  a  good  hand  at  an 
argument,  but  such  a  mode  of  controversy  was  novel,  and  therefore  he  gave  up  the 
contest,  and  merely  said,  "Really,  the  dear  old  woman  was  so  happy  in  her  delusion, 
he  should  not  like  to  undeceive  her."  "No,"  she  said,  "that  won't  do.  Truth  is 
truth,  and  your  laughing  can't  alter  it.     Jesus  Christ  has  been  all  this  to  me,  and  I 


av.  34;lTh.  11.  6. 

"I  commit  my 
soul  to  the  mercy 
of  God,  through 
our  Lord  and 
Saviour  Jesus 
Christ,  and  I  ex- 
hort my  dr.  chil- 
dren humbly  to 
try  to  guide 
themselves  by 
the  teaching  of 
the  N.Testament 
in  its  e.xpressed 
spirit,  and  to  put 
no  faith  in  any 
man's  new  con- 
struction of  its 
letter  here  or 
there."  Charles 
Dickens.  Prom  his 
last  Will. 

"The  O.  T.  has 
no  true  relish  if 
Christ  be  not  per- 
ceived in  it."  Au- 
gustine. 


honor  from 
man  and  God 

6  Jo.  xll.  43. 

cRo.il.  10. 

d  Ro.  II.  12. 

eGe.  ill.  15;  xil. 
3;  xxiii.  18;  xxvl. 
4;  xlix.  10;  Nu. 
xxi.  9;  De.  xvlil. 
15—18. 

/  Lu.  xvl.  31. 

"Than  these 
■words  what  can 
be  a  stronger 
proof  of  the  be- 
lieving, here 
spoken  of,  being 
a  moral  disposi- 
tion of  the  sub- 
limest  kind, 

since  our  Lord 
in  these  ex- 
pressions makes 
it  Imply,  essen- 
tially, both  the 
most  heroic  dere- 
liction and  the 
most  spiritual 
preference  that 
could  be  made 
by  man  In  this 
world?"  A.  Knox. 

"It  Is  lawful  for 
us  o  render 
'  honor  to  whom 
it  is  due ' ;  but 
we  are  forbidden 
to  seek  it  for  our- 
selves." Basil. 

"  Christ  was  in 
the  faith  of  the 
Patriarchs,  like 
corn  In  the  ear ; 
in  the  faith  of  the 
Law,  like  corn 
grown  into  flow- 


4t2 


JOHN. 


Chap.  vl.  I— 14. 


A.D.  29. 

er ;  but  since  the 
Incarnation,  He 
is  in  our  faith 
completely,  as 
wh.  corn  is  made 
Into  bread."  Ber- 
nard. 

"The  eyes  that 
have  seen  Jesus, 
find  all  objects 
but  Jesus  un- 
worthy of  their 
regard."  Augus- 
tine. 

Bethsaida 

Ma.  xiv.  13—21; 
Mk.  vi.  30—44; 
Lu.  Ix.  10—17;  Jo. 
vi.  1—14. 

a  Ma.  xiv.  15;  Mk. 
vi.  34;  Lu.  ix.  12. 

•'  His  will  was  by 
humility  to  pre- 
pare the  way  for 
His  exaltation." 
Augustine. 


feeding  the 

five 

thousand 

b  Jo.  xiv.  8,  9. 

c  Nu.  xl.  21,  22 ;  2 
K.  iv.  43. 

d  "The  fields 
were  in  their 
freshest  dress  — 
everything  luxu- 
riant in  the  gen- 
ial sun,  after  the 
the  copious 
showers."  Jac- 
obtts. 

"  L  oaves  and 
fishes. — Idle  and 
indecent  appli- 
cations of  sent- 
ences, taken  fr. 
the  Scriptures,  is 
a  mode  of  merri- 
ment which  a 
good  man  dreads 
for  its  profane- 
ness;  and  a  witty 
man  disdains  for 
its  easiness  and 
vulgarity."  John- 
son. 


the 
fragments 

e  Ge.  xlix.  10 ;  De. 
xvlli.  15—18. 

"  They  had  come 
•taking  no 
thought,'  for 
three  days  at 
least,  of  'what 
they  should  eat, 
or  what  they 
should  drink,' 
only  anxious  to 
hear  the  Word  of 
Life,  only  '  seek- 


could  not  sit  clown  in  tbe  hall  and  hear  you  talk  against  Him  without  speaking  up 
for  Him,  and  asking  you  whether  you  could  tell  me  something  better  than  what  He 
has  done  for  me.    I've  tried  and  proved  Him,  and  that's  more  than  you  have." 


CHAPTER   THE  SIXTH. 

I — 4.  aftef  .  .  tilings, "  at  least  a  year  aft.  the  healing  at  Bethesda.  The 
words  of  last  chap,  deliv.  in  Jerus.  miracles,  Ii.V.,  "  signs,"  of  wh.  He  wrought 
many  in  Galilee,  tnountain,  chain  of  hills  on  ea.  side  of  sea.  Passover,  the 
third.     A  year  bef.  His  death. 

TJie  inultitude  following  Jesus. — I.  The  further  Christ  removes  from  us,  the  more 
closely  should  we  endeavor  to  follow  Him.  11.  Poor  people  cannot  do  better  than 
hang  upon  God.  HI.  God  makes  us  own  our  human  impotence,  before  He  shows 
His  omnipotence.     Qiiesnel. 

The  Divinity  of  Christ. — Our  Saviour  drew  men  round  about  Him,  making  it  im- 
possible for  them  to  break  away  from  Him,  and  rendering  it  necessary  that  they 
should  centre  their  being  on  Him,  and,  by  every  instinct  of  afl'ection  and  spiritual  life, 
as  it  were,  call  Him  their  all,  as  they  did;  and  I  regard  the  attempt  to  disenchant 
the  Christian  world,  and  take  from  them  their  faith  in  the  Divinity  of  Christ,  as  in- 
fernal robbery.  It  is  not  robbing  Christ  of  His  crown,  but  it  is  robbing  me  of  my 
hope.  It  is  not  degrading  heaven,  but  it  is  making  the  earth  an  Aceldama.  It  is 
not  taking  anything  from  the  dignity  of  the  Saviour,  who  stands  in  sufficiency  and 
power;  but  it  is  taking  away  that  on  which  the  soul  rests.  It  is  making  the  world 
say,  as  was  said  by  Mary  in  the  garden :  ' '  They  have  taken  away  my  Lord,  and  I  know 
not  where  they  have  laid  Him."    Beecher. 

5 — 10.  Philip,  some  say  bee.  he  was  of  Bethsaida,  and  would  be  more  likely 
to  know,  prove  liim,  test  his  faith.''  knew  .  .  do,  comfort  of  the  dis- 
tressed,— Jesus  knows,  and  knows  what  to  do.  200  pennyworth,'  perh.  this  was 
the  sum  they  had  witli  them,  one  .  .  saith,  hence  the  inquiry,  though  ad- 
dressed to  Piiilip  for  a  special  purpose,  was  intended  for  all.  lad,  who  had  charge 
of  it  for  the  company  to  wh.  he  belonged,  much  grass,  mo.  of  March.  Vernal 
rains  over.''    sat  down,  in  ranks,  or  companies  (Mk.,  Lu.). 

Was  the  answer  right  ? — No.  1.  Because  it  only  told  what  wouldn't  be  enough. 
2.  Because  it  wasn't  a  reply  to  the  question  that  Jesus  had  asked.  Jesus  did  not  say, 
"How  much  money  is  required?"  If  Philip  had  learned  his  lessons  properly,  he 
would  simply  have  said,  "Thou  who  canst  raise  the  dead.  Thou  canst  create  bread." 
Conclusion:  1.  Do  not  leave  Jesus  out  of  your  calculations.  2.  Look  the  question 
carefullj^  "Whence  shall  we?"  Philip  hadn't  noticed  that;  but  it  makes  matters 
much  simpler,  for  if  Jesus  is  going  to  help  there  won't  be  much  difficulty.  J.  B. 
Hoipatt. 

A  sho7-t  sermon. — An  aged  clergyman,  who  had  engaged  to  preach  a  charity  ser- 
mon for  some  orphan  children,  on  rising  to  deliver  his  discourse,  from  a  failure  of 
strength,  was  unable  to  proceed.  He  stretched  out  his  feeble  arm  over  the  group  of 
orphans,  and  turning  to  the  audience,  addressed  them  in  tliese  affecting  words: 
"Whence  shall  we  buy  bread  that  these  may  eat,"  and  then  sat  down.  The  words 
went  home  to  the  hearts  of  the  people,  and  a  large  collection  was  given.  H7«Ye- 
cross. 

II — 14.  distributed  .  .  disciples, -R.  F.,  "  distrib.  to  them  th.  were  set 
down."  baskets,  the  wallet  which  every  Jew  carried  when  on  a  journey,  then 
.  .  men,  the  5,000.  said,  to  one  another.  The  one  subject  of  their  general  con- 
versation. Jo.  alone  records  this  eflect  of  tlie  mir.  that  .  .  world,*  they  at 
least  applied  the  writings  of  Moses  to  Christ. 

I.  Whatever  we  have  is  the  gift  of  God:  money,  talents,  time,  influence.  II. 
Whatsoever  good  things  God  has  given  us,  we  must  give  them  also  to  others.  Noth- 
ing is  given  exclusively  for  self.  III.  No  gift  must  be  undervalued  because  it  is  small. 
IV.  There  is  a  hungry  multitude  around  us  waiting  for  our  gift.  1.  Some  are  starv- 
ing for  want  of  peace  and  comfort  in  religion — neighbors,  friends,  members  of  our 
own  families.  2.  Some  are  starving  for  want  of  a  little  kindly  sympathy.  3.  Some 
are  starving  in  sickness  and  pain  for  the  want  of  loving  help  and  ministry.     Buxton. 

Arah.'i'  respect  for  bread. — Arabs  have  a  strong  respect  for  wheat  in  any  shape. 
If  a  morsel  of  bread  fall  to  the  ground,  an  Arab  will  gather  it  up  with  his  right  hand, 


Chap.  vl.  15— ai. 


4Y3 


kiss  it,  touch  his  forehead  with  it,  and  place  it  in  a  recess  or  on  a  wall,  where  the 
fowls  of  the  air  ma}'  tiud  it:  for  they  s-xy,  "  We  must  not  tread  under  foot  the  gift  of 
God."  I  have  seen  this  reverence  exhibited  constantly  by  all  classes  of  the  people, 
by  masters,  servants,  and  even  by  little  children,  Moslems  and  Christians.  Miss 
Sogers'  Domestic  Life  in  Palestine. — Fragments  of  time. — John  Foster  has  set  forth 
its  sinfulness  in  the  following  striking  way:  "  If  a  person  were  so  foolish  as  to  throw 
away  a  valuable  piece  of  money  into  a  pit,  or  in  the  sea,  he  would  not  literally  throw 
away  anything  but  the  metal ;  but  virtually  he  would  throw  away  whatever  best 
thing  it  would  have  purchased,  as  bread,  clothing,  refreshments,  medicine  for  the 
sick,  instructive  books,  etc.  Even  so,  a  person  wasting  time  throws  away,  not  the 
time  itself  only,  but  the  opportunities  and  the  privileges  which  that  time  presents." 

15 — 18.  Jesus  .  .  king-,  another  result  of  mir.  of  loaves  and  fishes. 
alone,  for  prayer,  disciples,  whom  He  had  constrained  to  leave  Him.  ship, 
R.  v.,  "boat;  "  also  in  vv.  19,  21. 

Clirist  stilling  the  storm  of  passion. — I.  How  fierce  the  waves  that  threaten  our 
peace  and  well  being  1  Passion,  appetite,  lust,  pride,  desire,  fear.  What  power  but 
Christ's  can  walk  these  waves  ?  But  let  Him  enter  and  these  billows  know  their 
Lord.  II.  What  miracles  of  mercy  has  He  not  wrought  in  these  subject  souls  !  (1) 
Here  was  intemperance  or  lust.  No  love  could  stem  the  torrent;  but  Christ  entered 
and  appetite  was  quelled  and  all  is  now  pure  and  peaceful.  (2)  In  that  spirit  passion 
raged;  Christ  entered  and  vengeance  has  given  place  to  love  and  forgiveness.  HI.  In 
every  soul  into  which  He  enters.  He  walks  as  sovereign.  The  forces  of  character 
mould  themselves  at  His  command.     A.  P.  Peabody. 

Necessity  of  prayer. — When  Maimon  went  one  day  to  Hillel,  he  was  sitting  in 
his  garden,  under  the  shade  of  a  palm-tree,  meditating.  Maimon  said,  "Master, 
about  what  are  you  meditating?"  Then  Hillel  said,  "I  have  a  friend  who  lives 
upon  the  produce  of  his  estate.  Till  now  he  has  carefully  cultivated  it,  and  it  has 
well  repaid  his  toil ;  but  now  he  has  thrown  away  the  plough  and  hoe,  and  is  deter- 
mined to  leave  the  field  to  itself:  so  that  he  is  sui'e  to  come  to  want  and  misery." 
"Has  he  gone  mad?"  said  the  young  man;  "or  fallen  into  despondency?" 
"Neither,"  said  Hillel;  "he  is  of  a  pious  disposition,  and  well  grounded  in  learn- 
ing, both  human  and  Divine;  but  he  says,  '  The  Lord  is  omnipotent,  and  can  easily 
give  us  nourishment  without  our  bending  our  head  to  the  ground;  and  as  He  is 
gracious,  He  will  bless  my  table  and  open  His  hand.'  And  who  can  contradict 
him  ?"  "  Why,"  said  the  young  man;  "  is  not  that  tempting  God  ?  Have  you  not 
told  him  so?"  Then  Hillel  smiled,  and  said,  "I  will  tell  him  so.  You,  dear  Mai- 
mon, are  the  friend  I  am  speaking  of."  "  I  ? "  said  Maimon,  and  started  back.  But 
the  old  man  replied,  "  Are  you  not  tempting  the  Lord  ?  Is  prayer  less  than  work  ? 
and  are  spiritual  blessings  inferior  to  the  fruit  of  the  field  ?  And  He  who  tells  you 
to  stoop  your  head  to  the  earth  for  the  sake  of  earthly  fruit, — is  He  not  the  same 
who  tells  you  to  lift  your  head  towards  heaven  to  receive  His  heavenly  blessing  ? " 
Thus  spake  Hillel,  and  looked  up  to  heaven ;  and  Maimon  went  away  and  prayed, 
and  his  life  became  a  very  godly  one. 

19 — ai.  five  and  twenty  .  .  thirty,  three  or  four  ms.,  i.e.,  ab.  halfway 
across  the  sea.  see  .  .  sea,  ab.  the  fourth  watch.  Ma.  xiv.  25.  afraid,  think- 
ing they  saw  a  spirit  (ilfo.,  Jt/ifc.).     but    .     .    saith,  e^c." 

The  lesson. — 1.  They  kept  on  rowing.  That  is,  they  did  precisely  what  they 
would  have  done  if  Jesus  had  arrived.  2.  They  headed  the  boat  for  Capernaum. 
That  was  what  He  bade  them  do  (see  Ma.  xiv.  22).  3.  They  bailed  out  the  water 
if  any  rushed  into  the  boat.  All  the  worldliness  in  the  world's  sea  cannot  sink 
Christ's  Church,  if  only  the  waves  are  kept  on  the  outside  of  it.  4.  They  strained 
their  eyes  in  every  direction  for  the  least  sign  of  Christ's  coming.     C.  8.  Robinson. 

Needless  fear. — Human  beings  often  undergo  much  needless  fear,  because  they 
are  afraid  to  search  out  all  the  facts.  For  fear  of  finding  the  fact  worse  than  they 
fear,  they  often  fear  wliat  is  much  worse  than  the  fact.  They  go  on  through  life 
thinking  they  have  seen  a  ghost,  and  miserable  in  the  thought :  whereas,  if  they  had 
but  screwed  their  courage  to  the  point  of  examining,  they  would  have  found  it  was 
no  more  than  a  table-cloth  drying  upon  a  line  between  two  poles.  Oh  that  we 
could  all  for  ever  get  rid  of  this  moral  cowardice  !  If  you  think  there  is  something 
the  matter  with  your  heart,  you  go  to  the  doctor  and  let  him  examine.  Probably 
there  is  nothing  earthly  wrong.  And  even  if  there  be,  it  is  better  to  know  the  worst 
than  live  on  week  after  week  in  a  vague,  wretched  fear.  Let  us  do  the  like  with 
our  religious  difficulties.     The  very  worst  thing  you  can  do  is  to  lock  the  closet  door 


A.D.  29. 

Ing  the  Kingdom 
of  Heaven ; '  and 
now  the  meaner 
things,  accord- 
ing to  the  prom- 
ise of  the  Sav- 
iour, were  ' added 
unto  them.'"  R. 
C.  Trench. 

See  Dr.  Hanna's 
Ministry  in  Gali- 
lee,'i:^. 

Jesus  de- 
clines a 
kingship 

Ma.  xiv.  22—36  ; 
Mk.  vl.  45—56 ; 
Lu.  ix.  18—21. 

"The  Spirit  of 
the  Lord  will  talk, 
with  anyone  who 
will  go  silently 
and  alone  up  the 
mountain  -  side, 
and  there  watch 
the  sun  rise  or 
the  stars  shine 
forth,  and  bend- 
IngYeverentlyhis 
head,  let  the  cur- 
tain clouds  shut 
him  into  the 
sanctuary  of  the 
sacred  solitude." 
H.  Bower. 

"The  acceptance 
of  an  earthly 
kingdom  had 
been  inconsist- 
ent with  the  es- 
tablishment of 
His  everlasting 
monarchy ;  and 
he  declined  the 
danger  of  popu- 
lar tumult  and 
private  assassi- 
nation, that  He 
might  die  in  the 
character  of  a 
criminal  by  aju- 
dlpiary  process 
and  a  public  ex- 
ecution." Bishop 
Horsley. 

"He  hath  infinite 
power  and  au- 
thority in  this 
world,  but  It  was 
not  of  this  world, 
but  of  an  eternal 
kingdom."  Au- 
gustine. 


Jesus  walks 
on  the  sea 

a 'Pa.  XXXV.  3;  Is. 
xllll.  1,  2;  Re.  1. 
17, 18. 

"G-od  often  leads 
the  Christian 
down  the  shore 
to  the  borders  of 
the  sea;  it  is  his 
duty     to     go 


474 


JOHX. 


Ch.ap.  vi.  gz — 27. 


A.D.  29. 

straight  forward 
and  walk,  upon 
it.  Faith  can  en- 
able him  to  do 
even  this."  H. 
Bower. 

"We  follow  Him 
with  fear  and 
distrust  through 
the  deep  waters 
of  affliction,  tho. 
those  waters  are 
'  a  wall  unto  us 
on  the  right  hand 
and  on  the  left.'  " 
Bp.  Medley. 


the  people 
seek  Jesus 

"  To  seek  God  is 
to  desire  happi- 
ness; to  find  Him 
is  that  happi- 
ness." Augustine. 

••  Among  all  the 
things  we  seek 
for,  only  God  is 
never  sought  in 
vain,  even  when 
we  imagine  we 
cannot  find 
Him."  Bernard. 

"Th  e  same 
words  of  the 
Lord  Jesus  can 
inspire  His  ser- 
vants with  Joy, 
and  strike  terror 
into  the  wicked. 
These  few  words, 
'It  is  I,'  in  a  mo- 
ment freed  the 
hearts  of  the  dis- 
ciples from  fear ; 
and,  on  another 
occasion,  the 
same  words  fill'd 
the  hearts  of  his 
enemies  with 
consternation." 
Rambach. 

See  A.  J.  Morris' 
"  Words  for  Heart 
ond  Life,"  117. 


labor  for 
the  better 
food 

a  Je.  XV.  16;  Jo. 
Iv.  14;  vv.  54, 
58. 

bPs.  11.7;  xl.  7; 
Is.  xlil.  1;  Jo. 
vlli.  18;  Ac.  11. 
22;  2  Pe.  i.  17. 

"It  is  not  by  tho 
multiplicity  o  f 
the  things  we  do 
that  we  advance 
In  holiness,  but 
by  the  fervor  and 
purity  of  Inten- 
tion with  which 
we  do  them." 
Francis  de  Sales. 


when  you  think  probablj-  there  is  a  skeleton  within.  Fling  it  wide  open ;  search 
with  a  lamp  into  every  corner.  A  hundred  to  one  there  is  no  skeleton  there  at  all. 
But  from  youth  to  age  we  must  be  battling  with  the  dastardly  tendency  to  walkaway 
from  the  white  donkey  in  the  shadow,  which  we  ought  to  walk  up  to.  I  have  seen 
a  little  child  who  had  cut  her  finger,  entreat  that  it  might  just  be  tied  up,  without 
ever  being  looked  at;  she  was  afraid  to  look  at  it.  But  when  it  was  looked  at,  and 
washed  and  sorted,  she  saw  how  little  a  thing  it  was  for  all  the  blood  that  came 
from  it,  and  about  nine-tenths  of  her  fear  fled  away.     Boyd. 

23 — 24.  people  .  .  sea,  whence  first  the  boat,  and  aft.  our  Lord  had  de- 
parted, one  .  .  entered,  and  wh.  they  saw  far  out  on  the  water,  other 
boats,  wh.  explains  how  the  people  got  over  the  sea.  shipping,  in  these  "  other 
boats."    seeking     .     .    Jesus,  what  are  seas,  etc.,  to  earnest  seekers  ? 

Seeking  for  Jesus. — I.  The  character  of  the  state  described.  1.  It  has  a 
large  amount  of  hopefulness  in  it.  The  face  is  turned  in  the  right  direction.  2. 
There  is  much  that  is  doubtful.  j,The  seeker  disobeys  the  great  command  of  the  Gospel, 
which  is  to  believe.  II.  The  perplexities  of  this  state.  Seekers  are  very  often 
perplexed.  1.  As  a  result  of  their  ignorance  of  the  way  of  salvation,  which  is  to 
take  God  at  His  word,  and  to  believe  that  Christ  is  what  He  is — the  Atonement  for 
sin.  2.  The  mind  is  usually  harassed  with  a  thousand  questions.  3.  It  is  also  much 
grieved  to  find  that  it  cannot  even  now  cease  from  sin,  as  though  this  could  be  be- 
fore pardon.  III.  The  dangers  of  this  state.  1.  There  is  the  peril  of  despair.  2. 
Seeking  may  die  out  in  indiflerence.  3.  Something  short  of  Christ  may  be  taken 
up.  IV.  Directions  for  seekers.  1.  Give  attention  to  the  object  of  faith. 
Christ  as  presented  in  the  Gospel.  2.  Clear  away  everything  that  would  hinder  your 
believing.  (1)  Cherished  sin.  (2)  Evil  company.  3.  Remember  that,  till  you  have 
believed,  your  danger  is  of  the  most  imminent  kind.     Spurgeon. 

Seeking  the  Saviour. — It  befell  me,  about  two  years  ago,  to  visit  a  friend,  and 
spend  the  night  with  him,  in  a  manufacturing  village  in  New  England.  I  had  never 
been  in  the  place.  I  supposed  that  when  I  arrived  at  the  station-house  I  should  find 
a  hack  that  could  take  me  directly  to  the  clergyman's  residence.  But  it  was  an 
unusual  train  that  I  was  on,  and  there  were  no  hacks  there ;  so  I  had  to  walk.  The 
distance  to  the  village  w-as  three  miles ;  but  before  I  reached  it  I  walked  at  least 
thirteen  miles.  I  got  there  at  a  time  of  night  when  all  sensible  men  were  in  bed. 
I  knew  nothing  about  the  place,  and  did  not  know  where  to  go.  I  could  not  see 
any  church,  or  store,  or  hotel.  I  wandered  about  for  nearly  half-an-h our;  and  at 
the  end  of  that  time  I  knew  no  better  where  I  was  than  I  did  when  I  began  my 
search.  I  never  felt  so  helpless  as  I  did  then.  I  began  to  think  I  should  be  obliged 
to  sleep  out  of  doors.  But  as  I  was  shooting  down  a  certain  street,  almost  aim- 
less, I  saw  a  light ;  and  on  going  to  the  house  from  which  it  proceeded,  and  ringing 
at  the  door,  I  found  that  it  was  the  very  house  which  I  was  seeking.  I  thought  a 
great  many  profitable  things  that  night.  Among  the  rest,  I  thought  that  I  was,  for 
all  the  world,  like  men  that  I  had  seen  trying  to  go  about  the  streets  of  Jerusalem 
at  night,  with  nobody  to  tell  them  the  way,  and  with  no  chart  of  the  city,  who  would 
turn  first  to  the  right  and  then  to  the  left,  without  seeming  to  have  any  object  ex- 
cept that  of  finding  a  place  where  their  souls  could  put  up  and  rest.  It  is  pitiful  to 
see  a  man  whose  mind  is  troubled,  whose  conscience  is  against  him,  and  who  yearns 
for  spiritual  rest,  going  hither  and  thither,  up  and  down,  saying,  "Have  ye  seen 
my  Lord  and  Master  ?  Can  ye  tell  me  where  He  tarries  whom  my  soul  delights 
in  ? "    Beecher. 

25 — 27.  when  .  .  hither,  they  might  well  wonder:  still  it  was  idle  curi- 
osity, answered,  but  does  not  explain,  not  .  .  miracles, -R.F.,  signs,  and 
desire  to  learn  the  great  truth  they  proved,  because  .  .  filled,  they  saw  in 
His  presence  a  pledge  that  temporal  need  would  be  supplied,  labour  not,  not 
chiefly,  meat  .  .  perisheth,  and  wh.  meets  only  a  lower  and  passing  need. 
but  .  .  that,"  spiritual  food,  for  .  .  sealed,*  set  the  stamp  and  seal  of 
Divine  authority  to  His  person  and  work. 

The  true  aim  of  life. — I.  Is  not  the  attainment  of  material  good.  Multitudes 
live  as  if  it  were.  Nor  is  this  mistake  confined  to  the  prosperous  merchant;  it  is 
found  among  the  poor.  Strenuous  eflbrts  are  put  forth,  but  only  for  that  which  per- 
isheth. II.  Consists  in  the  attainment  of  spiritual  life  in  Christ.  He  is  the  true 
food  of  the  soul.  Eternal  life  is  the  result  of  receiving  Him  as  the  Living  Bread. 
HI.  To  teach  this  was  the  aim  of  Christ's  mission.  "Sealed."  The  impress  of  the 
Father's  will  is  in  His  life  and  words.  He  was  sealed — L  By  His  miracles.  2.  By 
His  teaching.     3.  By  His  resurrection.     Anon. 


Chap.  vi.  a8— 37. 


475 


A  destruxUve  concern  about 'present  things. — It  is  said  that  among  the  recent 
discoveries  at  Pompeii  was  a  woman  in  the  act  of  gathering  in  her  apron,  rings, 
bracelets,  and  other  valuable  articles  of  jewelrj'.  It  would  seem  that  some  wealthy 
persons,  aware  of  the  coming  destruction,  had  made  their  escape,  and  left  these 
things  behind  as  worthless  in  coniparison  with  life;  but  she,  hoping  to  save  both,  de- 
layed the  time  of  her  flight,  and,  alas  !  was  overwhelmed  in  the  terrific  judgment, 
and  so  lost  her  life  and  her  jewels.  How  forcibly  may  this  remind  us  of  covetous 
worldlings,  who,  while  God's  people  in  the  last  day  shall  make  haste,  like  Lot,  to  es- 
cape to  the  mountain  of  the  Lord,  shall  be  seeking  and  toiling  to  accumulate  the 
perishable  things  of  earth,  when  the  conflagration  of  the  world  shall  break  upon  them, 
and  they  and  their  possessions  shall  be  consumed  together.     John  Bate. 

a8 — 31.  what  .  .  do,  the  "  labor "  sets  them  thinking,  works  .  .  God, 
i.e.,  works  pleasing  to  God.  this,"  pre-eminently.  The  great  thing  required  of  every 
man.  sign,*  had  He  not  but  yesterday  wrought  a  wonderful  mir.  ?  manna,"  Ut.^ 
the  manna;  by  wh.  above  2,000,000  were  fed  daily  for  many  years. 

The  necessity  of  faith  in  Christ. — Show — I.  What  is  that  work  which  God  more 
particularly  requires  of  us.  H.  Why  it  has  this  great  pre-eminence  above  all  other 
works:  1.  It  is  that  for  which  Christ  Himself  "was  sent"  into  the  world;  2.  It  is  that, 
TTithout  which,  all  other  graces  .will  be  of  no  avail;  3.  And  which  will  secure,  for 
everyone  that  possesses  it,  all  the  blessings  both  of  grace  and  glory. 

Fall  of  manna  in  Turkey. — The  Courrier  de  Constantinople  communicates  the 
interesting  news  of  a  rain  of  manna  having  fallen  at  Yenishebir,  by  which  the  inhab- 
itants of  that  place  have  been  plentifully  provided  with  food  of  the  form  of  a  hazel 
nut,  but  capable  of  being  ground  into  meal.  Two  pounds  sold  there  for  twelve  pias- 
tres, while  the  bread  prepared  from  this  mysterious  product  of  heaven  is  said  to  be 
most  excellent. 

32 — 34-  Moses  .  .  not, -B.F.,  "it  was  not  Moses  that  gave  you";  he  was 
but  a  man,  an  instrument,  whom  they  accredited  with  being  the  cause.  Father,  •* 
who  gave  the  manna,  true  bread,  of  wh.  the  manna  and  other  bread  are  types. 
These,  perishing,  material;  that,  enduring,  spiritual,  bread  .  .  God,*  for  all, 
from  heaven.  He,  or  that,  evermore  .  .  bread,  they  are  still  thinking  of 
material  bread,  and  would  like  to  have  it  given. 

Bread  the  symbol  of  Clirist. — He  is  to"  the  soul  what  bread  is  to  the  body — its 
food.  I.  Bread  is  necessary  food.  Other  things  may  be  dispensed  with,  but  all  need 
bread.  H.  It  is  food  that  suits  all — old  and  young,  weak  and  strong.  III.  It  is  the 
most  nourishing  kind  of  food;  nothing  does  so  much  good  or  is  so  indispensable  to 
bodily  development.  IV.  It  is  food  that  we  need  daily.  Other  foods  are  at  best 
only  occasionally  required.  V.  It  is  the  only  food  we  are  never  tired  of;  hence  it  is 
on  every  table,  unlike  every  other  kind  of  food.     Bp.  Ryle. 

The  highest  truth  of  all,  is,  that  Jesus  Christ  is  the  bread  and  water,  without 
"Which  man  cannot  live.  He  never  says  that  He  is  a  luxury  which  the  rich  only  can 
afl"ord.  An  adventurer  would  not  have  seen  in  metaphors  so  humble  a  philosophy 
so  profound.  Man  needs  Christ  as  a  necessity  and  not  as  a  luxury.  You  may  be 
pleased  to  have  flowers,  but  you  must  have  bread.  Jesus  has  often  been  presented 
as  an  ornament,  a  phenomenon ;  but  He  preached  Himself,  and  would  have  others 
preach  Him,  as  bread  and  water.  What  has  been  the  eflect  of  omitting  to  declare 
Christ  as  bread  and  water  ?  Leaving  the  simplicity  of  Christ,  we  have  elaborated 
theological  sciences,  worked  out  a  cunning  symbolism.  Poor  souls  are  left  to  be- 
lieve that  they  can  only  get  to  Christ  through  priests,  catechisms,  and  ecclesiastical 
mumbling.  Take  the  pure  Bible  and  read  it  for  thyself,  and  thou  shalt  see  the  Lord 
and  eat  heavenly  bread.     Parker. 

35 — 37.  I  .  .  I^ife,.'' He  had  led  His  previous  discourse  up  to  this,  as  the 
crown  and  climax,  to  .  .  on^  Gk.,  itpoi  .  .  sii.  Not  suf.  to  come  to  Christ, 
must  be  engrafted  into  Him.  all  .  .  me,"  His  work  shall  proceed  notwith- 
standing this  lack  of  faith.  I  .  .  out,*  whoever  he  may  be,  however  apparently 
worthless. 

Wliosoevcr  will. — Apply  these  words:  1.  To  the  debtor — He  will  be  their  Surety; 
2.  To  the  prisoner — He  will  be  their  Redeemer;  3.  To  the  sick — He  will  be  their 
Healer;  4.  To  the  accused— He  will  be  their  Advocate;  5.  To  the  condemned — He 
will  be  their  Saviour ;  6.  To  the  miserable — He  will  be  their  Comforter.     Wythe. 

Hope  of  the  guilty. — A  clergyman  was  called  to  visit  a  poor  dying  woman,  who 
"W^as  quite  ignorant  of  the  truth.     After  conversing  with  her  on  the  depravity  of 


"  The  service  of 
God  is  the  only 
thing  which 
makes  life  valu- 
able. Pleasure  is 
vanity.  B  u  s  i  - 
ness  1  s  weari- 
ness. Ambition 
is  disappoint- 
ment." Bp.  MeJr 
l^. 

the  people 
detuand  a 
sign 

a  1  Jo.  iii.  23. 

6  Ma.  xil.  38;  1 
Co.  1.  22. 

c  Ex.  xvi.  4,  15; 
Nu.  xl.  7;  ICo.  X. 
3. 

"  They  forgot 
that  their  fathers 
disbelieved 
Moses  almost 
from  the  time  of 
their  eating  the 
manna,  as  is  set 
forth  In  the 
very  psalm  to 
which  they  r  e- 
fer.      Stier. 

the  Bread 
of  lyif  e 

d  Ga.  Iv.  4. 

e  m.  48,  58. 

"When  our 
hearts  are  full  of 
God, sending  up 
holy  desires  to 
the  throne  of 
grace,  we  are 
then  in  our  high- 
est state;  we  are 
upon  the  utmost 
heights  of  hum'n 
greatness;  we  are 
not  before  kings 
and  princes,  but 
in  the  presence 
aii(i  audience  of 
the  Lord  of  all 
the  world,  and 
can  be  no  higher 
till  death  be 
swallowed  up  of 
victory."  W.Law. 


tlone  cast 
out  who 
cotne  to 
Jesus 

/  Jo.  iv.  14;  vll. 
38;  Is.  Iv.  1—3 

g  Ma.  xxlv.  24 ;  1 
Pe.  1.  2;  2  Tl.   li. 

19. 

%  He.  vli.  25;  Jo. 
xvii.  2,  6,  9. 11,  24; 
Is.  1.  18;  Iv.  7; 
Ma.  xi.  28;  Lu. 
xxiU.  42,  43. 


4t6 


JOHN. 


Chap.  vi.  38—42. 


"  He  that  Cometh 
shall  never  hun- 
ger, is  he  that  eat- 
eth  this  bread  th. 
giveth  life;  and 
he  that  believeth 
shall  never 
thirst,  is  he  that 
drinketh;  to  let 
us  see  that  eat- 
ing Him,  and 
dr  nking  Him, 
coming  to  Him, 
and  believing  on 
Him,  are  all  the 
same  thing."  J>r. 
Allestry. 


none  whom 
the  Father 
gives  to 
Christ  are 
lost 

aPs.  xl.  7,  8. 

6  Ma.  xviii.  14; 
Jo.  X.  38:xvii.  12; 
xviil.  9;  2  Ti.  U. 
19. 

c  w.  47,  54;  Jo. 
HI.  15,  16. 

«'  God  was  made 
man  in  order 
that  each  sense 
of  man's  nature 
might  in  Him 
find  its  peculiar 
blessedness,  that 
the  eye  of  the 
mind  might  be 
refreshed  with 
the  contempla- 
tion of  His  Di- 
vinity, and  the 
eye  of  the  body 
with  the  sight  of 
His  humanity." 
Augustine. 


the  Jews 

murmur 


d  Ma. 
Mk.  vl. 
22. 


xill.    55 ; 
3 :  Lu.  iv. 


"  They  saw  that 
Hi  8  comi  ng  down 
from  heaven  im- 
plied some  e.\tra- 
ordinary  mode 
of  coming  into 
the  world."  Al- 
ford. 

"There  is  nothi'g 
80  truly  reason- 
able, as  to  ex- 
clude reason  fr. 
the  province  of 
faith;  and  noth- 
ing so  truly  irra- 
tional, as  to  lose 
sight  of  reason, 
in  things  which 
are  not  necessa- 
ray  of  faith.  The 
two  excesses  are 
equally  danger- 
ous, to  shut  out 


human  nature,  and  the  way  of  salvation  by  Jesus  Christ,  that  it  was  all  of 
grace,  and  that  there  was  no  limitation  as  to  person  or  state ;  the  woman  listened  to 
every  word  with  great  attention ;  the  tears  began  to  trickle  down  her  cheeks ;  and 
at  last  she  said,  "  I  know  nothing  of  the  man  of  whom  you  have  been  speaking;  " 
immediately  adding,  "I  was  never  brought  up  in  the  way  of  religion;  never  taught 
to  know  a  letter  of  a  book,  nor  attend  any  place  of  worship."  The  clergyman,  visit- 
ing her  next  day,  began  to  discourse  upon  the  suitableness,  the  ability  and  willing- 
ness of  Jesus  to  save  perishing  sinners.  "And  do  you  think,  sir,"  said  she,  "He 
will  save  such  a  vile  wretch  as  I  am  ?"  He  observed,  the  promise  ran  thus:  "Him 
that  Cometh  to  Me,  I  will  in  no  wise  cast  out."  Here  she  found  a  basis  to  rest  on. 
Her  knowledge  of  Divine  things  rapidly  increased ;  and  her  fervent  devotions  seemed 
now  to  be  the  perpetual  breathings  of  her  soul.  She  solicited  the  company  of 
Christian  friends  to  converse  and  pray  with  her,  and  gave  e\'ident  marks  of  being  a 
subject  of  that  grace  to  which  she  had  so  long  been  a  stranger. 

38 — 40.  I  came,  etc.  (Jo.  v.  30).  will  .  .  tne,"  and  fr.  the  life  of  Christ 
we  may  learn  the  tenderness  of  that  will  of  God, — His  willingness  to  save,  every- 
one,* without  exception,  seeth  .  .  believeth,"  not  seeing  without  believ- 
ing, nor  believing,  without  the  fruits  of  faith. 

GocVs  unalterable  decree  in  relation  to  man. — Gbd  decrees — I.  The  well-being  of 
mankind.  H.  A  settled  condition  for  man's  well-being.  This  condition  is  faith  in 
Christ,  as — 1.  The  Divine;  2.  The  all-efHcient;  3.  The  only  Redeemer.   Thomas. 

None  rejected  by  Christ. — "It  is  said  of  the  senate  of  Athens,  that  once  upon 
occasion  they  were  constrained  to  sit  in  the  open  field",  and  being  there  set  in  the 
open  fields,  a  poor  chased  bird,  a  sparrow  or  the  lil'  ,  chased  by  the  birds  of  prey, 
came  flying  to  the  bosom  of  one  of  the  senators  for  rtscue  from  their  talons ;  the  sen- 
ator being  of  a  churlish  disposition,  he  takes  the  poor  little  chased  bird  and  throws 
it  from  him  upon  the  ground,  and  so  killed  the  bird;  whereupon  the  senate  made 
an  order  that  he  should  die  himself ;  they  would  not  have  a  man  so  churlish  to  be 
one  of  the  senators."  Christ  will  never  cast  away  any  who  seek  shelter  in  His 
bosom.  The  desire  of  such  is  beautifully  expressed  by  Charles  Wesley  in  the 
hymn  beginning — 

"  Jesus,  lover  of  my  soul. 

Let  me  to  Thy.  bosom  fly  !  " 

and  it  is  said  that  the  sentiment  of  the  hymn  was  suggested  by  a  sparrow,  when  per- 
sued  by  a  hawk,  taking  refuge  in  his  bosom  as  he  was  dressing  one  morning  near  to  an 
open  window. 

41,  42.  murmured  .  .  because,  etc.,  they  murmured  at  everything,  as 
they  did  in  case  of  Moses.  Resemblance  to  modern  sceptics  and  rejectors  of  Christ. 
I  .  .  heaven,  they  would  not  admit  His  Divine  origin  and  heavenly  mission. 
is  .  .  Joseph,''  His  earthly  connections  did  not  disprove  one  of  His  Divine 
works,  how  .  .  saith,  it  might  have  helped  them  out  of  their  dif.  if  they  had 
compared  this  son  of  Joseph  and  Mary  with  other  sons  of  other  parents. 

The  offence  of  the  Jews  on  account  of  our  Lord's  humble  origin. — I.  An  ofl'ence: 
1.  In  the  terrestrial  state  and  existence ;  2.  In  His  human  lowliness;  3.  In  His  re- 
lations. II.  Yet  an  offence  which  will  leave  us  self-condemned.  HI.  A  most  fatal 
offence,  since  unbelief  deprives  us  of  the  blessing  of  Christ's  wondrous  works. 
Lange. 

Coming  to  Christ. — When  Christ  tells  men  to  come  unto  Him,  He  is  addressing 
them  in  their  alienated  condition;  when  He  tells  tells  them  that  they  will  not  come 
unless  the  Father  draw  them.  He  is  but  cheering  and  confirming  their  Cliristward 
desires.  The  statement  is  equivalent  to  this:  "  I  am  so  unlike  what  all  men  have 
expected,  and  I  have  commenced  my  work  in  so  unlikely  a  manner,  that  no  man 
could  possibly  come  unto  such  a  poor,  friendless,  homeless  man,  except  My  Father 
draw  him.  I  present  no  external  charms,  I  can  appeal  to  no  sordid  motives ;  if  any 
man,  therefore,  feels  the  slightest  drawing  towards  Me,  he  may  regard  the  inclina- 
tion as  Divinely  inspired ;  for  no  man  cometh  unto  such  a  person  as  I  am  except  the 
Father,  which  hath  sent  Me,  draw  him."  In  this  view  we  have  the  meaning  of  the 
expression,  "My  Father  worketh  hitherto,  and  I  work."  Men  are  moved  by  oppo- 
sites.  While  there  is  a  falsehood  in  extremes,  there  is  a  moral  leverage  in  them 
also.  The  servant  is  on  the  road  to  mastery;  the  humble  man  is  travelling  to  the 
throne ;  decomposition  is  a  step  towards  reproduction ;  so  this  lowly,  outcast  Christ, 
by  the  very  depth  of  His  humiliation,  lifts  society  towards  the  altitude  of  heaven. 


Chap.  vi.  43—56. 


JOHN. 


477 


He  could  not  have  done  this  work  at  any  of  the  intermediate  points  of  the  social 
scale;  He  must  go  down  until  there  was  no  man  below  Him — until  "He  was  de- 
spised and  rejected  of  men;"  so  that,  by  an  action  on  His  part  from  the  depth,  and 
a  concurrent  action  on  His  Father's  part  from  heaven,  He  could  say,  "My  Father 
worketh  hitherto,  and  I  work ;  no  man  cometh  unto  Me,  except  the  Father  di-aw 
him."    Dr.  Parker. 

43 — 47*  tnurmur  .  .  yourselves,  it  will  not  help  you;  or  alter  the 
facts,  can  come,  his  heart  refuses,  till  touched  by  heavenly  mercy.  Father  . 
.  draw,"  power  of  Divine  grace.  Our  need  of  it  proved,  written,  in  sub- 
stance.* taught  .  .  God,'=  the  Holy  Spirit,  the  Great  Teacher,  heard,  the 
sayings  of  God  concerning  the  Messiah,  learned,  their  true  meaning  as  to  His 
nature  and  kingdom,  cometh  .  .  me,  as  the  predicted  Christ,  save  .  . 
God,"*  who  came  fr.  Father's  bosom,  hath*  .  .  life,  is  already  in  possession 
of  it,  both  by  title,  foretaste,  and  earnest. 

The  teaching  of  the  Holy  Spirit. — I.  Some  of  these  great  truths  taught  us  in 
God's  Holy  Word.  11.  Remarks  upon  this  subject:  1.  True  religion  begins  with 
experience;  2.  That  the  peculiar  knowledge  real  Christians  have,  is  taught  them  not 
by  men  but  by  the  Holy  Ghost;  3.  We  see  how  it  is  that  children,  poor  persons, 
those  of  little  learning,  and  small  ability,  embrace  the  Gospel.     Dr.  Edwards. 

Christ,  here  and  in  heaven. — One  of  the  missionaries  in  the  East  Indies  being 
called  to  visit  the  death-bed  of  one  of  the  native  Christians,  inquired  into  the  state  of 
her  mind.  She  replied,  "Happy  !  happy  !  I  have  Christ  here"  laying  her  hand  on 
the  Bible,  "  and  Christ  here,"  pressing  it  to  her  heart,  "  and  Christ  there,"  pointing 
upwards  to  heaven.  Happy  Christian  !  to  whatever  part  of  the  universe  she  might 
be  removed,  the  Lord  of  the  universe  was  with  her,  and  she  was  secure  of  a  home. 

48 — 52.  I  .  .  I/ife,-'whom  the  manna  typified,  dead, » it  nourished  their 
bodies  for  a  time,  not  die,"  he  who  receives  the  living  bread,  possesses  everlasting 
life,  flesh  .  .  life,'  the  death  of  Christ,  the  life  of  all  who  believe.  How,''' 
ah  !  how  indeed  ?    It  seemed  impossible  to  their  carnal  minds. 

The  Living  Bread. — This  bread — I.  Has  a  wonderful  power  to  strengthen.  11. 
To  satisfy.  III.  To  save.  Application :  (1)  We  ought  to  use  it  ourselves ;  (2)  We 
ought  to  give  it  to  others.  Soul  food. — I.  Is  provided  for  man:  1.  It  satisfies  the 
hunger;  2.  It  invigorates  the  powers  of  the  soul.  II.  Requires  the  chief  labor  of  man, 
because — 1.  It  is  indispensable  to  our  well-being;  2.  It  can  only  be  obtained  by  the 
most  earnest  efitbrts.  III.  Is  the  gift  of  Christ.  By  his— 1.  Teaching;  2.  Spirit. 
Dr.  Thomas. 

CJirist  alone  is  the  bread  of  life. — Some  have  tried  to  stay  their  hunger  by  the 
narcotics  of  scepticism,  and  others  have  endeavored  to  feed  upon  the  drugs  of  fatal- 
ism. Many  stave  off  hunger  by  indifference,  like  the  bears  in  winter,  who  are  not 
hungry,  because  they  are  asleep.  But  depend  upon  it  the  only  way  to  meet  hunger 
is  to  get  bread,  and  the  only  way  to  meet  your  soul's  want  is  to  get  Christ,  in  whom 
there  is  enough  and  to  spare,  but  nowhere  else.     Spurgeon. 

53 — 56.  eat  .  .  flesh,  etc.,^  live  upon  Him  daily  by  faith,  no  .  . 
you,  no  real  spiritual  life,  the  beginning  and  pledge  of  eternal  life,  without  union 
with  Christ,  indeed,'  really  and  truly  food  for  the  soul,  as  bread,  or  manna  for  the 
body,  dwelleth,'"  this  reception  of  Christ,  by  faith,  secures  a  vitalwaxon  with  Him 
710W  and  for  ever. 

Food  for  the  soul. — I.  What  is  here  understood  by  flesh  and  blood?  We  must 
take  these  words  in  a  spiritual  sense.  H.  In  what  sense  are  His  flesh  and  blood  said 
to  be  meat  and  drink  ?  III.  How  is  it  called  meat  indeed,  and  drink  indeed  ?  IV. 
Learn  to  labor  for  the  meat  that  endureth.     Beveridge,  Theo.  Thes.  i.  348. 

Figurative  teaching  of  Christ. — He  (Christ)  struck  the  commonest  and  most  fa- 
miliar affairs  of  daily  life  with  His  image  and  superscription ;  and  I  verily  believe 
that  there  was  not  an  office  of  life  tliat  His  disciples  could  perform  which  was  not 
associated,  by  His  appropriation  of  it,  to  His  royalty  and  His  relations  to  them.  He 
declared  that  He  was  bread.  You  know  how  the  body  is  sustained  by  bread  and 
meat.  He  told  them  that  their  souls  were  sustained  in  the  same  way,  and  that  they 
were  to  eat  Him.  So  strong  were  the  figures  which  He  employed,  that  some  churches, 
taking  them  literally,  and  stumbling  over  them,  have  taught  that  the  bread  taken  at 
Communion  was  actually  Christ's  body,  or  that  Christ  was  present  in  it.  How  strong 
may  we  conceive  the  impression  to  have  been  wliieh  tliis  declaration  made,  when  we 


A.D.  29. 


reason,  or  to 
make  it  all  in  all. 
Faith  tells  us 
what  the  senses 
cannot  tell;  but 
it  never  contra- 
dicts them— it  is 
above,  and  not 
against  them." 
Pascal. 

none  can 
cotne  but 
whoni  the 
Father  draws 

a  Song  i.  4. 

6Je.  xxxi.  34;  Ml. 
iv.  1 — 4;  la.  liv. 
13. 

c  Ma.  xi,  27. 

d  Lu.  X.  22. 

e  V.  40. 

"God  draws  all 
who  are  willing 
to  be  drawn;  but 
He  does  not 
draw  others;  as 
the  magnet 
draws  not  every- 
thing, but  it 
draws  iron." 
C/irysostom. 

"  The  outward 
means  of  draw- 
ing Is  by  the 
Word  ;  it  is  the 
sound  of  that 
harp  that  brings 
the  stones  of 
this  spiritual 
building."  Abp. 
LeighUm. 


I  am  that 
Bread  of  I/ife 

/to.  33.  35,51. 
fifZec.  i.  5. 
h  V.  58. 

i  He.  X.  5;  X.  20; 

Jo.  lii.  16  ;  1  Jo. 

ii.2. 

j  Jo.  ill.  9. 

Perhaps  the  Gtos- 
pel  has  come  to 
be  looked  upon 
too  exclusively 
as  a  remedial 
scheme,  and  too 
little  as  the 
means  of  main- 
taining spiritual 
health.     Z>ods. 

no  life  -with- 
out union 
with  Christ 


26— 


k  Ma.  xxvl. 

28. 

IFa.  iv.  7. 

wi  Jo.  XV.  4;  1  Jo. 
ili.  24;  Iv.  15,16. 


478 


JOHN. 


Chap.  vi.  57— 65. 


A.D.  29. 

We  know  we  sh'd 
be  more  helpful 
to  others ;  but  in 
presence  of  the 
sorrowful  we 
seem  to  have  no 
word  of  comfort ; 
lives  are  trifled 
away  at  our  side, 
and  we  are  con- 
scious of  no  abil- 
ity to  elevate  and 
dignify.  The  hab- 
it grows  upon  us 
of  expecting 
rather  to  get  good 
than  to  do  good. 
We  feed  too  little 
on  the  bread  fr. 
heaven  to  have 
strength  for 
helping  others." 
Dods. 

See  Butler's  "  Har- 
row Sermons,"  21. 


tmion  of 
Christ  with 
the  Father 

a  1  Co.  XV.  22. 
bm.  49—51. 

"As  the  Son  is 
made  known  by 
the  attribute  of 
wisdom,  the  Holy 
Ghost  by  the  at- 
tribute of  love,  so 
the  Father  is  rep- 
resented by  the 
attribute  of  life." 
Up.  Broumrig. 

a  hard 
saying  and  a 
harder 

c  "It  was  In  their 
hearts,  and  not 
in  the  saying,  that 
the  hardness 
lay."    Calvin. 

d  Jo.  iii.  13:  Mk. 
xvl.  19;  Ep.  Iv. 
&-10. 

"We  must 
change  to  ac- 
commodate our- 
selves to  the 
Gospel:  the  Gos- 
pel will  never 
change  to  a  c - 
commodate  i  t  - 
self  to  us."  Boys. 


the  Ufe-firiving 
Spirit 

e  2  Ck).  iii.  6. 

flCo.  XV.  45. 

g  Ep.  vl.  17;  He. 
It.  12. 

h  Ro.  viii.   29;  2 
Ti.  11   19. 

i  vv.  44,  45. 


consider  that  the  early  Christians  celebrated  the  Lord's  Supper  every  evening,  instead 
of  monthly  or  quarterly,  as  we  do,  on  the  ground  that  the  Sacrament  belonged  to  the 
individual  and  the  household,  and  not  to  the  Church;  on  the  ground  that  it  did  not 
belong  exclusively  to  the  ecclesiastical  system,  but  was  a  part  of  that  system  by 
which  Christ  had  stamped  Himself  on  everything.  If  they  partook  of  water.  He  was 
the  "water  of  life."  If  they  beheld  the  trees.  He  had  appropriated  them  in  some  way 
to  suggest  Himself.  If  they  saw  the  vine,  that  spoke  of  Him.  If  they  looked  at  the 
stai-s,  they  symbolized  Him  by  night,  as  did  the  sun  by  day.  If  they  went  forth  into 
the  fields  where  the  flocks  were.  He  was  a  Shepherd.  If  they  came  to  the  house,  it 
was  the  door  that  He  had  taken,  saying,  "  I  am  the  Door."  Or,  if  they  went  through 
the  street,  along  the  beaten  path,  He  said,  "  I  am  the  Way."  There  was  almost  noth- 
ing that  Christ  had  not  stamped  with  His  signet-ring,  so  that,  when  they  looked  at 
it,  it  suggested  Him  to  them. 

crj — gg.  live  .  .  Father,  B.V.,  "live  because  of  the  Father;  "  and  no  one 
could  touch  that  life,  or  interfere  with  that  vital  union,  live  .  .  Me,"  B.  V.,  "he 
also  shall  live  bee.  of  Me,"  now  and  for  ever,  dead,*  manna  for  the  body  only. 
bread  .  .  ever,  spiritual  food,  for  the  believer's  spiritual  and  immortal  nature. 
synagogue,  these  mysteries  were  for  all,  not  elders,  and  rulers,  and  disc.  only. 
taught,  publicly. 

The  life  of  the  soul. — Mr.  Flavel,  in  the  preface  to  his  Treatise  on  the  Soul  of 
Man,  speaking  of  his  inattention  to  his  spiritual  interests,  says,  "  I  studied  to  know 
many  other  things,  but  I  knew  not  myself.  It  was  with  me,  as  with  a  servant  to 
whom  the  master  committed  two  things — the  child  and  the  child's  clothes:  the  ser- 
vant is  very  careful  of  the  clothes ;  brushes  and  washes,  starches  and  irons  them,  and 
keeps  them  safe  and  clean ;  but  the  child  is  forgotten  and  lost.  My  body,  which  is 
but  the  garment  of  my  soul,  I  kept  and  nourished  with  excessive  care ;  but  my  soul 
was  long  forgotten,  and  had  been  lost  for  ever,  as  others  daily  are,  had  not  God 
roused  it,  by  the  convictions  of  His  Spirit,  out  of  that  deep  oblivion  and  deadly 
slumber." 

60 — 62.  hard,"=  difficult  of  comprehension  and  reception,  who  .  .  hear, 
endure,  receive,  offend,  cause  you  to  stumble,  what,  if  even  a  word  is  an 
ofi'ence.  see,  not  be  simply  told  of  it,  but  see  it  ?  Will  that  convince  you  of  My 
heavenly  origin  and  nature  ?    ascend,''  bodily. 

Tlie  Gospel  a  ground  of  offence.— 1.  What  was  the  saying  at  which  they  were  so 
o-reatly  offended  ?    II.  Wliy  was  it  that  it  proved  so  off'ensive  to  them  ?    Because 

Sf 1.  The  strangeness  of  the  image;  2.  The  sublimity  of  the  sentiments  contained 

in  it;  3.  The  meanness  of  Him  who  promulgated  these  sentiments;  4.  The  con- 
trariety of  the  sentiments  to  all  the  notions  they  had  ever  imbibed.     Simeon. 

They  are  spirit  and  life.— B.ow  the  spiritual  can  be  joined  to  the  material  we 
can't  explain.  Where  are"  the  cords  which  bind  this  earth  to  yonder  sun  ?  What  is 
it  that  gives  the  minute  seed  the  power  to  develop  ?  Life.  But  what  is  life  ?  The 
chemist  says  a  grain  of  wheat  is  so  much  carbon,  etc.  I  ask  him  to  make  one,  and 
he  takes  the  various  substances  in  their  due  proportions,  and  the  result  looks  like  a 
grain  of  wheat.  It  has  the  same  color,  weight,  form.  But  plant  it — it  will  not 
grow.  But  the  grain  that  God  made,  though  kept  in  Egypt's  catacombs  for  three 
thousand  years,  will,  because  it  has  life.  So  with  the  words  of  Christ.  They  are 
like  other  words,  but  God  has  joined  with  them  a  spirit  and  life  which  affect  the 
heart  of  man.     Bp.  Simpson. 

63 65.    Spirit,'  the  voice  seems  to  contain  a  compar.  betw.  the  rela.  wh. 

the  spirit  or  vital  principle  bears  to  the  body  of  a  man,  and  the  quickening  power 
wh.  the  words  of  Christ  exert  upon  the  soul.  J.  J.  Owe?!,  quickeneth,-''  pro- 
duceth  life,  words  .  .  Spirit,  endowed  by  the  Spirit^  with  a  quickening— 
life-giving — power,  when  received  into  believing  hearts,  believe  not,  the  fault 
was  in  them,  not  in  the  words,  knew,*  both  rejecters  of  His  doctrines,  and  be- 
trayer of  His  Person,  therefore,*  bee.  He  knew  how  deeply-rooted  their  ob- 
stinacy was.  no  .  .  Father,  only  a  Divine  power  could  overcome  their  resist- 
ance. 

Christianity  a  vital  force. — Most  have  some  conception  of  a  character.  With 
one  it  is  wealth,  with  another  learning,  with  others  art,  eloquence,  home  life.  But 
these  are  not  you.  There  is  a  living,  controlling  being  behind  all  achievements: 
character  is  the  fashioning  of  that.  I  urge  you,  therefore,  to  accept  the  Christian 
ijeal— tlie  man  in  Christ  Jesus— because— -1.  The  Divine  power,  as  a  living  influence 


Chap.  vi.  66—71. 


479 


on  your  souls,  is  the  only  reconstructive  force  adequate  to  your  needs.  Those  ideals 
which  men  form,  exterior  to  themselves,  have  no  transforming  power  upon  their  dis- 
positions. What  man  needs  is  a  perfect  control  of  his  animal  nature,  his  selfishness, 
pride,  sensuality.  2.  This  developing  power  reveals  the  only  harmonizing  elements 
around  which  all  of  a  man's  nature  can  reorganize  itself.  Love  is  the  only  point  of 
crystallization.     Beecher. 

"Who  should  betray  Him." — Imagination  reverts  to  the  period  of  childhood; 
think  of  him  as  the  fair  boy,  whose  presence  gladdens  the  house  of  Simon  of  Kinoth. 
Who  cd.  have  anticipated,  watching  the  romp  of  the  bright-eyed  child,  th.  over  him, 
long  years  after,  the  incarnate  truth  wd.  say,  "  Better  th.  he  had  never  been  born  "  ? 
Marshall  Lang. 

66,  67.  disciples,"  who,  by  their  conduct,  showed  that  the  union  of  wh.  He 
had  spoken  did  not  exist  in  their  case,  twelve,  whose  reply,  even  though  they  had 
much  to  learn,  showed  the  dif.  betw.  men  who  were  called  and  drawn,  and  those 
who  followed  fr.  motives  of  curiosity. 

Tlie  touching  appeal. — I.  The  fact  recorded:  1.  The  designation  given  to  them; 
2.  Their  number  was  considerable;  3.  The  period  of  their  desertion,  n.  The  appeal 
which  is  made.  "Then  said  Jesus,"  etc. :  1.  Touching;  2.  Seasonable;  3.  Impor- 
tant.    III.  The  answer  given. 

Image  of  friendship. — One  morning  in  spring,  two  youths  were  walking  arm  in 
arm  in  a  wood.  "  Let  us  try,"  said  the  one  to  the  other,  "to  find  the  image  of  our 
friendship;  for  man  loves  to  find  the  picture  of  his  own  life  in  nature."  "Behold 
the  ivy  clinging  to  the  young  oak  !  The  tree  grows  in  youthful  beauty  and  vigor, 
like  the  column  of  a  temple  which  youths  and  virgins  have  adorned  with  the  first 
foliage  of  spring.  The  tender  ivj'  clings  to  the  oak,  as  if  it  strove  to  become  one 
with  the  tree;  but  for  the  oak,  it  would  creep  in  the  dust."  Erummacher. — The  loss 
of  a  friend. — The  loss  of  my  friend,  as  it  shall  moderately  grieve  me,  so  it  shall  an- 
other way  much  benefit  me  in  recompense  of  his  want;  for  it  shall  make  me  think 
more  often  and  seriously  of  earth  and  of  heaven, — of  earth,  for  his  body  which  is  re- 
posed in  it;  of  heaven,  for  his  soul  which  possesseth  it  before  me:  of  earth,  to  put 
me  in  mind  of  my  like  frailty  and  mortality;  of  heaven,  to  make  me  desire,  and  after 
a  sort  emulate,  his  happiness  and  glory.     Bp.  Hall. 

68 — 71.  then  .  .  Peter,  always  ready  to  speak  or  act.  whom,  of  all 
guides  and  teachers.  Thou,  and  Thou  alo7ie.  words,'  the  gift  and  the  power  too. 
eternal  life,  the  life  we  most  need  to  be  instructecl  about,  sure,  fr.  what  we 
have  seen,  as  well  as  heard.  Christ  .  .  God,"  the  true  Messiah,  the  Divine 
Saviour  of  the  world,  one  .  .  devil,''  yet  even  he  chosen  not  that  Christ  did 
not  know  him,  but  that  He  would  have  testimony  to  His  innocence  borne  by  one  who 
knew  Him  well ;  and  esp.  bee.  He  would  have  His  Father's  will  fulfilled  to  the  letter. 

*'  To  whom  shall  we  go  ?  " — There  are  those  within  the  enclosures  of  the  Church 
who  have  come  to  an  intelligent  conviction  that  they  have  neither  part  nor  lot  in  the 
kingdom  of  Christ.  To  such  as  are  ready  to  admit  that  they  belong  to  this  descrip- 
tion of  persons,  I  would  say, — I.  Look  diligently,  cautiously,  intelligently  into  the 
reasons  which  led  you  to  such  a  decision.  H.  Be  grateful  to  God  that  your  eyes 
have  been  opened  to  see  your  true  condition  before  it  was  too  late.  III.  It  is  im- 
portant for  you  to  understand  that  you  cannot  retreat  to  the  world.  IV.  Begin  now, 
begin  anew  those  very  acts  which  are  necessary  to  pardon  and  life,  in  the  case  of 
those  who  have  made  no  pretensions  to  religion.  V.  Be  confident  of  this,  that  if  you 
ask  for  mercy  on  the  same  terms  in  which  all  must  plead  for  it,  with  a  broken  heart 
and  a  contrite  spirit,  you  will  be  forgiven. 

The  twofold  life  of  man. — Man  is  a  creature  of  two  worlds.  In  this  world  he  is 
at  his  least  estate.  "There  be  plants  that  require  two  summers  to  grow  in.  They 
make  their  root  in  the  first  one ;  they  make  their  blossom  in  the  second.  And  no 
man  can  wisely  treat  such  a  plant  as  that  who  treats  it  only  for  one  summer.  The 
hollyhock  is  a  familiar  instance.  If  you  plant  the  seed  now,  no  amount  of  nourish- 
ment shall  drive  it  forward  to  blossom  before  the  frost  overtakes  it.  You  have  leaves 
the  first  season,  and  that  is  all.  But  if  you  carry  it  through  the  winter,  knowing  its 
double  nature,  nourishing  it  and  strengthening  it,  and  planting  again  in  the  coming 
spring,  you  shall  see  it  lift  up  its  gorgeous  spire,  stately  and  glowing,  among  the 
noblest  objects  of  beauty  in  the  garden.  Man  is  a  creature  that  grows  by  leaf  and 
root  in  this  life  only,  and  he  that  has  an  ideal  of  life  that  encompasses  only  this  life, 
lives  only  for  leaves.    No  man  lives  for  blossoms  that  does  not  take  in  two  lives,  and 


A.D.  29. 

"  We  should  as- 
pire to  know  the 
hidden  rich 
things  of  God 
that  are  wrapped 
up  in  His  ordi- 
nances. We  stick 
in  the  shell  and 
surface  of  them, 
and  seek  no  fur- 
ther ;  that  makes 
them  unbeauti- 
f  ul  and  unsavory 
to  us,  and  that 
use  of  them 
turns  them  into 
an  empty 
sound."  Abp. 
Leighton. 

"Grant  me  but 
these  two  things : 
that  God  has  a 
true  fi-eedom  in 
doing  good,  and 
man  a  true  free- 
dom in  doing 
evU."  Dr.Jackson. 

Jesus  for- 
saken by- 
some  of  His 
disciples 

aZeph.  i.  6;  Lu. 
ix.  62 ;  He.  X.  38. 

The  dividing  point  : 
In  the  State  of 
Ohio  there  is  a 
court-house  that 
stands  in  such  a 
way  that  the 
raindrops  that 
fall  on  the  north 
side  go  into  Lake 
Ontario  and  the 
Gulf  of  St.  Law- 
rence, while 
those  that  fall  on 
the  south  side  go 
into  the  Missis- 
sippi and  the 
Gulf  of  Mexico. 
Just  a  little  pufl! 
of  wind  deter- 
mfnes  the  desti- 
ny of  a  raindrop 
for  two  thousand 
miles.  And  how 
small  apparently 
the  influence  wh. 
decides  whether 
the  current  of 
our  lives  shall 
flow  towards 
Christ  or  away 
from  Him.  Jen- 
kins. 

Simon 
Peter's 
confession 

6  Ac.  V.  20;  vU. 
38. 

c  Ma.  xvi.  16;  Oo. 
i.  29;  xi.  27. 

dJo.  xiii.  27. 

"  Let  Him  alone 
to  dwell  and  rule 
within  me;    and 


480 


JOHN. 


Chap.  vii.  1—13. 


A.D.   29. 


let  him  never  go 
forth  from  my 
heart,  who  for 
my  sake  refused 
to  come  down  fr. 
the  cross."  Abp. 
LeighUm. 

See  A.  Tholuck, 
D.D.,  Light  fr. 
the  Cross. 

tlie  Feast  of 
Tabernacles 

Lu.  Ix .  51—56. 
a  Le.  xxiii.  34. 
Jewry,  old  word 
==Juda?a,country 
of  Jews;  strictly, 
as  here,  Judaea. 
In  middle  ages 
the  term  was 
applied  to  Jews' 
quarter  in  a  city 
(see  Chaucer's 
Prioress's  Tale, 
14,900).  The 
name  is  still  re- 
tained^  in  "Old 
Jewry,"  London. 

"  There  is  such  a 
kind  o  f  differ- 
ence hetwixt  vir- 
tue shaded  by  a 
private,  and 
shining  forth  in 
a  public  life,  as 
there  is  betwixt 
a  candle  carried 
aloft  in  the  open 
air  and  enclosed 
in  a  lanthorn ;  in 
the  former  place 
it  gives  more 
light,  but  In  the 
latter  it  is  in  less 
danger  of  being 
blown  out."  R. 
Boyle. 

b  Jo.  11.  4;  vlll.  20. 
c  Jo.  XV.  19. 

"They  have  kind 
high  priests.  If 
I  would  speak 
what  the  Papists 
wished  to  hear,  I 
could  as  easily 
go  to  Magdeburg 
orKome,  as  bish- 
op."   Luther. 

••  I  trust  nor 
hopes  of  prefer- 
ment.nor  any  de- 
sires of  worldly 
wealth,  nor  affec- 
tation of  popula- 
rity, by  handling 
more  plausible 
or  time-serving 
arguments,  will 
ever  draw  me 
away."  Pr.  Jack- 
s<m. 

Jesus  goes 
to  tlie  feast 
privately 

d  Jo.  xl.  66. 
e  Jo.  Ix.  16. 


that  has  not  in  his  ideal,  therefore,  not  only  the  elements  that  give  respectability  here, 
but  that  give  dignity,  and  power,  and  spiritual  purity  in  the  life  that  is  to  come, 
Beecher. 


CHAPTER   THE  SEVENTH 


I — 5.  walked  .  .  Galilee,  had  been  in  Galilee  bef.  this.  Now  He  con- 
fined Himself,  until  the  time  of  His  offering  arrived,  to  G.  because  .  .  him, 
bef.  the  tit  time  He  would  not  hazard  His  life,  nor  at  the  time  seek  to  save  it.  tab- 
ernacles," tents  {see  on  Lu.  ix.  51 — 56).  lirethren,  these  may  have  been  sons 
of  Joseph  and  Mary  younger  than  our  Lord,  or  sons  of  Joseph  by  a  former  marriage. 
depart,  etc.,  they  wished  the  question  of  Jesus'  Messiahship  to  be  brought  to  a  de- 
cisive issue,  for,  etc.,  a  specious  argument,  seeketh.  He  did  not  seeA;  in  their 
way  and  time. 

Ammsuccessf id  ministry. — I.  The  unsuccessfulness  of  our  Saviour's  ministry: 
L  Its  causes;  2.  The  lessons  which  it  suggests.  H.  Infidelity  existing  in  the  most 
favorable  circumstances  to  belief,  because  of — 1.  Prejudice;  2.  Intellectual  pride; 
3.  Hardness  of  heart.     D.  Lewis. 

Self-revelation. — Cnidius,  a  skilful  architect,  building  a  watch-tower  for  the  King 
of  Egypt,  caused  his  own  name  to  be  engraved  upon  a  stone  in  the  wall  in  great  let- 
ters, and  afterwards  covered  it  with  lime  and  mortar,  and  upon  the  outside  of  that 
wrote  the  name  of  the  King  of  Egypt  in  golden  letters,  as  pretending  that  all  was 
done  for  his  honor  and  glory.  But  herein  was  his  cunning,  he  very  well  knew  that 
the  dashing  of  the  water  would  in  a  little  while  consume  the  plastering  (as  it  did) 
and  then  his  name  and  memory  should  abide  to  after  generations.  Thus  there  be 
many  in  this  world,  who  pretend  to  seek  only  the  glory  of  God,  the  good  of  His 
Church,  and  the  happiness  of  the  state ;  but  if  there  were  a  window  to  look  into  their 
hearts  we  should  find  nothing  there  within  but  self-seeking.     Spencer. 

6 — 9.  time,*  see  Ok.,  Kaipoi,  fruit-gathering  time;  it  was  neither /ear,  nor 
policy  that  prevented;  but  His  perfect  knowledge  of  the  future,  your 
ready,  for  going  to  Jerus.  or  elsewhere,  world,''  to  whom  you  belong,  cannot 
.  .  you,  without  hating  itself,  time  .  .  come,  when  that  time  had  come 
He  was  as  fully  bent  on  going  as  now  on  staying  away,  abode,  etc.,  still  doing  His 
Father's  will. 

The  unbelief  of  Christ's  brethren. — I.  Christ  owed  next  to  nothing  to  man's  sym- 
pathy. II,  He  owed  nothing  to  man's  help.  III.  But  to  Himself  His  work  had  an 
exceeding  cost.     Mathematicus. 

To-day  and  to-morrow. — Life  is  but  a  handbreadth.  Each  year  is  not  so  much 
as  the  bead  that  the  beauty  wears  about  her  neck.  Pearl  though  it  be,  or  iron,  it 
soon  passes  away.  The  places  that  know  you  will  soon  know  you  no  more  for  ever. 
The  cares  that  made  you  fret  yesterday  are  already  below  the  horizon.  The  troubles 
that  make  you  anxious  to-day  will  not  be  troubles  when  you  meet  them.  But  what 
if  they  were  ?  A  cloud  no  bigger  than  a  man's  hand  is  swelling  and  filling  the  whole 
heaven.  What  then  ?  To-day  its  bolts  may  smite  you;  but  to-morrow  you  will  be  in 
heaven.  Your  children  have  died  and  have  gone  home ;  but  what  of  that  ?  Soon 
you  will  follow  them.  Your  friends  have  gone  on  before ;  but  what  of  that  ?  You 
will  soon  be  with  them.  Your  life  is  full  of  troubles  and  mischiefs ;  but  what  of  that  ? 
Those  mischiefs  and  troubles  are  nearly  over — nearer  than  you  think.  The  glorious 
future  is  almost  yours.     H.  W.  Beecher. 

10 — 13.  when,  some  time  aft.  secret,  not  with  the  usual  companies,  or  car- 
avans. It  is  not  meant  that  He  went  "by  stealth;  "  but  simply  that  He  preferred 
some  other  than  the  usual  manner,  then,"*  the  arrival  of  the  caravan  led  them  to 
expect  Him.  Jews,  i-e.,  rulers,  murmuring,*  whispering,  privately,  people, 
the  people  generally,  good,  honest,  well-intentioned,  deceiveth,  jR.  K,  "leadeth 
the  multitude  astray."  A  man  of  false  pretences,  openly,  esp.  in  His  favor. 
fear  .  .  Jews,  whose  persecuting  rage  might  extend  to  the  suspected  friends  of 
Jesus. 

Popular  opinion. — 1.  How  entirely  the  things  of  God  are  mistaken  by  the  world, 
and  not  only  by  the  profligate,  but  by  the  simply  unbelieving.  2.  How  foolish  for  the 
people  ot  God  to  be  led  by  the  world's  opinion.     3.  How  it  requires  sympathy  with 


Chap.  vii.  14—19. 


JOHN: 


481 


the  mind  of  Jesus  to  detect  and  repel  the  mind  of  the  world.  4.  What  mischief  re- 
sults from  ignorant  or  bad  advice,  even  vi^hen  well  meant  and  of  friends.  5.  What  a 
warning  against  what  is  merely  colorably  good  !  6.  What  little  importance  is  to  be 
attached  to  the  terrible  formula,  "  What  will  the  world  say  ?  "  7.  Beware  of  mistak- 
ing the  end  of  your  position,  life,  gifts,  none  of  which  is  given  to  gain  the  world's 
praise.  8.  Beware  ol  reasoning  on  the  world's  principles.  9.  Be  wary  when  a  course 
of  action  has  as  its  simple  end  your  own  honor.  10.  In  all  solicitations  of  the  world 
go  down  into  the  mina  of  God  and  your  relationship  with  Him,  and  judge  each  by 
the  light  you  have  of  them.     P.  B.  Power. 

The  conflict  of  opinion. — As  we  gaze  on  some  broad  river,  pouring  itself  forth 
into  the  bosom  of  the  infinite  ocean,  scarce  a  murmur  reaches  the  ear  to  tell  of  the 
meeting  of  the  waters.  The  stream  flows  ever  onward,  majestic  in  its  calmness  and 
its  silence.  Yet,  if  we  trace  it  backwards  to  the  far-off  mountains  where  it  has  its 
birth,  we  encounter  it  in  moods  tempestuous  and  turbulent.  Here  tearing  wildly 
through  some  dark  ravine,  there  dashing  madly  over  some  steep  precipice ;  yet  ever 
onwards,  and  ever  broader,  deeper,  calmer,  till  in  its  might  it  marches  uuveked  and 
undisturbed.  And  likened  to  this  may  be  the  conflict  of  opinion  which  takes  place 
in  the  breast  of  some  earnest  man  w"ho  has  anxiously  confronted  the  great  problems 
of  life,  death,  time,  fate — who  has  determined  to  attempt  for  himself  their  solution. 
Now  in  wandering  mazes  entirely  lost — now  clutching  eagerly  at  some  shadow  which 
eludes  his  grasp — now  shrinking  in  horror  from  conclusions  which  present  them- 
selves to  his  mind;  yet  always  struggling,  alwaj^s  enduring.  At  length  light  comes — 
firm  ground  is  reached.  And  how  welcome  is  that  light,  none  know,  save  they  who 
have  groped  in  darkness;  how  welcome  is  that  firm  standing-place,  none  know,  save 
they  who  have  floundered  about  in  the  bogs  and  quagmires  of  error.     W.  Bebbington. 

14 — 16.  midst  .  .  feast,  good  opportunity  for  teaching.  Temple,  the 
most  public  place,  many  people  there,  rulers,  etc.  marvelled,"  not  only  at  his  bold- 
ness, but  esp.  at  His  manner  of  teaching,  letters,  learning.  Prob.  the  question 
was  asked  in  contempt,  learned,  in  their  schools ;  where,  in  truth,  the  teachers 
needed  to  be  taught  by  Him.  answered,  justifying  His  manner  and  theme.  Even 
supposing  they  were  true  teachers,  how  narrow  of  them  to  suppose  that  another 
equally  true  teacher  could  not  teach  in  any  style  but  theirs,    doctrine,  P.  V.,  leach- 


His 


me,  He  had  learned  of  the  God  of  all  grace  and  wisdom. 


TJie  help  of  opposition. — A  certain  amount  of  opposition  is  a  great  help  to  a 
man.  Kites  rise  against  and  not  with  the  wind.  Even  a  head  wind  is  better  than 
none.  No  man  ever  worked  his  passage  anywhere  in  a  dead  calm.  Let  no  man  wax- 
pale,  therefore,  because  of  opposition.  Opposition  is  what  he  wants  and  must  have, 
to  be  good  for  anything.  Hardship  is  the  native  soil  ot  manhood  and  self-reliance. 
He  that  cannot  abide  the  storm  without  flinching  or  quailing,  strips  himself  in  the 
sunshine,  and  lies  down  by  the  wayside  to  be  overlool^ed  and  forgotten.  He  who 
but  braces  himself  to  the  struggle  when  the  winds  blow,  gives  up  when  they  have 
done,  and  falls  asleep  in  the  stillness  that  follows.     J.  Neal. 

17 — 19.  will  do,  i?.  F.,  willeth  to  do.  doctrine, •= -R.  F.,  teaching.  Capacity 
for  Divine  knowledge  depends  much  on  inclination,  of  himself,"^  His  own  author- 
ity; a  self-sent,  unauthorized  teacher,  seeketh  .  .  glory,*  or  he  would  not 
speak  at  all.  true,  worthy  of  trust;  not  a  self-seeker.  Moses,-''  they  made 
Christ's  teaching  a  question  of  authority ;  pretending  they  would  obey  if  He  proved 
His  authority.  Now,  they  did  not  dispute  the  authority  of  M.,  yet  did  not  obey  his 
law.  why  .  .  kill,^  hating  truth,  etc.,  under  a  hypocritical  pretence  of  regard 
for  authority. 

Saving  knowledge  the  result  of  personal  obedience. — 1.  The  folly  of  objecting 
to  religion — the  Christian  religion — because  it  contains  some  mysteries  which  the 
teachers  of  the  Gospel  cannot  solve:  1.  This  is  aggravated  when  those  mysteries  are 
imputed  as  a  fault  to  Him  who  utters  them ;  2.  There  is  nothing  obscure  or  per- 
plexing in  the  road  to  heaven.  H.  The  sure  means  of  obtaining  for  ourselves  an 
interest  and  a  portion  in  its  promises:  1.  By  tasting  its  sweetness;  2.  By  discerning 
the  bitter  consequences  of  neglecting  it.     T.  Dale. 

Unsanctified  reason:  an  allegory. — I  saw  a  very  young  child  one  day,  with  the 
pieces  of  a  large  dissected  map  in  a  confused  pile  before  him.  The  child's  father  was 
standing  behind  him,  though  the  little  one  did  not  know  it,  and  was  watching  him 
with  a  father's  interest.  The  little  fellow  took  up  a  piece  of  the  map  in  one  hand, 
and  looked  at  its  curious  shape — its  point  projecting  here,  and  its  indentations  run- 


A.D.  29. 

"  Cenaure  no 
man,  detract  fr. 
no  man,  praise 
no  man  before 
his  face,  traduce 
no  man  behind 
his  back.  Ob- 
serve thyself  as 
thy  greatest  ene- 
my, so  Shalt  thou 
b  e  c  o  m  e  thy 
greatest  friend." 
F.  Quarks. 

"  Descant  not  on 
other  men's 
deeds,  but  con- 
sider thine  own  ; 
forget  other 
men's  faults, and 
remember  thine 
own."  Ahp.  Leigh- 
ton, 

"Opinion  is  a 
medium  between 
knowledge  and 
ignorance." 
Plato. 

"To  maintain  an 
opinion  because 
it  is  thine,  and 
not  because  it  is 
true,  is  to  prefer 
thyself  above  the 
truth."   Venning. 

Jesus 
teaches  in 
the  Temple 

a  Ma.  siii.  54. 

6  Jo.  viii.  28 ;  xii. 
49. 

"Thou  seest 
some  turn  their 
back  upon  the 
public  assem- 
blies under  a 
pretence  of  sin- 
ful mixtures 
there  that  would 
defile  them.  Did 
our  Lord  Jesus 
do  this?  O  Chris- 
t  i  a  n  ,  study 
Christ's  life  more 
and  thou  wilt 
soon  learn  to 
mend  thine 
own."    Gurnall. 

He  charges 
them  with 
seeking  His 
life 

c  Jo.  viil.  43. 

d  Jo.  viil.  45. 

e  Pr.  XXV.  27. 

/  Jo.  1.  17;  Ga. 
iii.  19;  Ro.  ill.  10 
—13. 

"  Unless  you  be- 
lieve you  will  not 
u  nd  ers  tand." 
Augustine. 

g  Ma.  xli.  14;  Jo. 
V.  16.  18. 


482 


JOHN. 


Chap.  vU.  ao— 27. 


A.D.  29. 


"  This  is  that 
grand  contradic- 
tion, that  fatal 
parados  in  the 
life  of  man;  his 
vei"y  being  con- 
sists in  i-ational- 
Ity,  his  acting  is 
contrary  to  all 
the  reason  in  the 
world.  Man  only 
was  created  un- 
der the  law  of 
reason  man  only 
maintains  a  con- 
stant opposit.on 
to  the  law  and 
reason  of  his  cre- 
ation." Bp.  S. 
Ward. 

He  who  knows 
mere  Linnsean 
names,  but  has 
never  seen  a  flow- 
er, is  as  reliable 
in  botany  as  he 
is  in  theology 
who  can  descant 
upon  supralap- 
sarianism,  but 
has  never  known 
the  love  of  Christ 
in  his  heart. 
True  religion  is 
more  than  doc- 
trine ;  something 
must  be  known 
and  felt.  Spur- 
geon. 

inconsistent 
view  of  the 
Sabbath 

a  Jo.  vlii.  48. 
6  Jo.  V.  8. 

"There  Is  no 
part  of  a  man's 
nature  wh .  the 
Gospel  does  not 
purify,  no  rela- 
tion of  his  life 
wh.  it  does  not 
hallow.  .  .  Christ 
did  not  cast  six 
devils  out  of 
Mary  Magdalene 
and  leave  one; 
He  cast  out  all 
the  seven.  H  e 
did  not  partly 
cure  the  lame 
man  at  the  pool 
of  Bethesda;  He 
made  him  every 
whit  whole."  A. 
W.  Hart. 

on  forming 
opinions 

cv.  48. 

c?Ma.  xlll.  55. 

"Think,  ye  are 
men;  deem  It 
not  impossible 
for  you  to  err. 
Sift  impartially 
your  own  heart, 
whether  It  be 
force  of  reason- 


ning  in  like  a  bay  there — and  wondered  what  these  angles  and  points  could  all  mean. 
He  then  took  up  another  piece  in  his  hand,  and  tried  to  fit  them  to  one  another:  but 
they  were  not  meant  to  tit,  and  he  could  not  join  them.  He  then  threw  down  that 
piece  and  took  up  another,  which,  as  he  thought,  seemed  more  likely  to  dovetail,  but 
it  was  no  better.  He  looked  at  both  pieces,  and  then,  thinking  that  one  would  fit 
the  other  exactly  if  only  a  little  corner,  which  provokingly  stood  out,  were  broken  ofl", 
he  snapped  it  ofl"  and  put  the  pieces  together ;  still  they  did  not  tit.  He  succeeded, 
indeed,  in  placing  a  few  of  the  larger  and  more  simple  parts  together — some  of  the 
long,  straight,  outline  pieces  whicli  formed  the  outside — but  after  trying  for  some 
time  he  gave  it  up.  "My  dear  little  child,"  said  the  father,  as  the  child  turned  to  go 
away,  "you  should  not  have  broken  off  those  points  and  snapped  that  piece  of  the 
map  in  half.  There  is  not  a  single  piece  which  has  not  its  own  place  in  that  map, 
and  which  is  not  meant  to  fill  that  place ;  and  if  a  single  corner,  however  small,  is 
broken  off,  the  whole  is  made  incomplete.  Though  you  cannot  see  why  these  pieces 
are  shaped  as  they  are,  because  you  are  a  child,  he  who  made  the  map  made  it  as  a 
whole,  and  made  every  separate  piece  so  that  it  exactly  fits  its  next  pieces,  and  all 
the  pieces  so  that  they  can  be  joined  together."  That  little  child  is  unsanctified 
Reason,  judging  the  deep  things  of  God.  It  takes  up  the  separate  parts  of  God's 
great  plan ;  and  because  it  cannot  understand  how  (hey  can  be  joined,  concludes 
that  they  are  not  meant  to  fit,  and  throws  aside  one  and  mutilates  another.  .  .  . 
The  Bible  must  perplex  all  system-makers ;  but  to  the  simple-minded  and  humble, 
who  know  that  they  "know  nothing  yet  as  they  ought  to  know, "  and  "know  (at 
best)  but  in  part,"  each  portion  is  plain  when  they  try  to  do  it;  and,  while  they 
can  no  more  measure  its  depths  with  their  mind  than  fathom  the  Straits  of  Gibraltar 
with  a  packthread,  they  work  more  earnestly  because  they  know  and  feel  that  God 
is  working  in  them,  "both  to  will  and  do  "  what  is  well-pleasing  in  His  own  sight. 
W.  W.  Champneys. 

ao — 33.  people,"  who  could  not  believe  their  rulers  had  such  a  purpose. 
done  .  .  work,  at  the  pool  of  Bethesda.  angry,*  yet  wh.  work  is  the  more 
Sabbatical  of  the  two  ?    The  one  speaks  of  law,  the  other  of  mercy. 

The  enmity  of  the  wicked  no  dishonor. — 1.  Being  hated  by  society  is  not  always 
a  proof  of  hate- worthiness.  Here  is  one,  "who  did  no  sin,"  hated  with  a  mortal  hate. 
"  Marvel  not  if  the  world  hate  you,  it  hated  Me  before  it  hated  you."  2.  Being  hated 
by  society  is  no  reason  for  neglecting  our  mission.  Though  Christ  knew  that  in  the 
leading  men  there  flamed  the  fiercest  indignation  towards  Him,  yet  He  enters  the  Tem- 
ple on  a  great  public  occasion  and  fearlessly  delivers  His  message.      D.  Thomas. 

Unconscious  prejudice. — Persons  often,  from  some  cause  or  other,  are  under  the 
influence  of  prejudice  without  even  knowing  it.  "Men,"  said  a  late  writer,  "in  gen- 
eral, and  particularly  professional  men,  view  objects  through  the  media  of  their  own 
pursuits,  and  express  themselves  accordingly.  A  gentleman  was  thrown  from  a 
very  restive  horse  in  Hyde  Park,  and  had  the  misfortune  to  break  one  of  his  legs.  A 
crowd  instantly  collected  around  him,  in  which  were  a  riding-master,  a  painter,  a  mathe- 
matician, a  lawyer,  and  a  clergyman.  '  If  this  unfortunate  man, '  said  the  riding-master, 
'  had  taken  a  few  lessons  in  my  school,  that  accident  would  not  have  happened.'  '  How 
finely  the  figure  was  fore-shortened  in  falling  ! '  said  the  painter.  '  He  made  a  para- 
bolic curve,'  said  the  mathematician.  '  It  is  a  hundred  to  one,'  said  the  lawyer,  '  if 
he  has  made  his  will.'  '  Run  for  a  surgeon,'  said  the  clergyman,  '  and  let  us  assist  the 
poor  man  in  getting  home.' "     T.  Hughes. 

24 — 27.  but  .  .  judgement,  ace.  to  nature,  spirit,  intention,  some  . 
.  Jerusalem,  who  knew  the  rulers  better  than  the  people  {v.  20)  who  prob.  coming 
fr.  the  country,  had  a  traditional  reverence  for  the  rulers,  say  nothing,  ofllcially, 
by  way  of  silencing  Him,  or,  give  no  order  for  His  arrest,  rulers  .  .  Christ," 
have  they  changed  their  views  ?     howbeit,''  whatever  the  rulers  do.      we 

is,  important  -knowledge  to  establish  the  claims  of  Christ,  but  .  .  is, 
this  remark  shows  how  little  they  knew  the  Scriptures,  wh.  are  so  distinct  on  these 
points. 

How  to  judge  righteously. — I.  How  can  we  best  form  a  righteous  judgment?  1. 
All  judicial  decisions  are  supposed  to  be  based  on  evidence;  2.  With  upright  inten- 
tions. 11.  What  considerations  may  urge  us  to  this  Christian  duty  ?  1.  The  eternal 
rule  of  Christian  rectitude;  2.  The  remembrance  of  our  own  infirmities;  3.  The  retri- 
butive justice  of  God. 

False  appearances. — If  you  go  into  a  churchyard  some  snowy  day,  when  the 
snow  has  been  falling  thick  enough  to  cover  every  monument  and  tombstone,  how 


Chap.  vii.  zS—36. 


JOHX. 


483 


beautiful  and  white  does  everything  appear  !  But  remove  the  snow,  dig  down  be- 
neath, and  you  find  rottenness  and  putrefaction  "  dead  men's  bones,  and  all  uncleau- 
Dess."  How  like  that  churchyard  on  such  a  day  is  the  mere  professor — fair  outside; 
Biniul,  unholy  within  !  The  grass  grows  green  upon  the  sides  of  a  mountain  that  holds 
a  volcano  in  its  bowels.     Outhrie. 

28—31.  then,  R.  V.,  "therefore."  as  he  taught,  B.  V.,  "teaching  and 
saying;"  this  implies  speaking  in  a  solemn  manner  and  w.  an  elevation  of  voice. 
Vincent,  and  .  .  myself,"  being  ichat  you  know  me  to  be,  coming  whence 
you  know,  it  should  be  plain  that  I  am  what  I  profess  to  be.  true,*  see  Gk., 
genuine,  original; « z.  e.,  lam  sent  fr,  no  delegated  authoritj^  no  human  court  or 
assembly,  whom  .  .  not,''  do  not  truly  know  Him.  know,'  intimate  rela- 
tion, from  Him,  eternal  Sonship.  sought,-''  opportunity,  man  .  .  him, 
bee,  as  it  seemed  to  them,  the  opport'uiity  was  wanting,  because,  etc.,  the 
true  reason  unknown  to  them,  said,  their  common  sense  a  better  guide  than  the 
quibbles  01  others. 

Their  knowledge  of  His  origin  was — 1.  Ostensibly  complete.  2.  Essentially 
erroneous,  since  they  had  no  acquaintance  with  His  higher  nature.  Their  ignorance 
of  God.  "  "Whom  ye  know  not."  As  a  consequence,  their  non-recognition  of  Him. 
Lessons:  1.  The  true  humanity  of  Jesus.  2.  To  know  Christ  after  the  flesh  only  is 
to  be  ignorant  of  Him  in  reality.  3.  No  one  knows  Christ  who  recognizes  not  His 
Divine  origin  and  mission.  4.  A  knowledge  of  the  Father  necessary  to  a  true  ac- 
quaintance with  the  Son  (Ma.  xi.  27).     T.  Whitelaw. 

Tact  and  skill  essential  in  judging. — An  ingenious  device  is  attributed  in  the 
Talmud  to  King  Solomon.  The  Queen  of  Sheba,  attracted  by  the  reputation  of  his 
wisdom,  one  day  presented  herself  before  him,  holding  in  her  hands  two  wreaths, 
the  one  of  exquisite  natural  flowers,  the  other  of  artificial.  The  artificial  wreath  was 
arranged  with  so  much  taste  and  skill,  the  delicate  form  of  the  flowers  so  perfectly 
imitated,  and  the  minutest  shades  of  color  so  wonderfully  blended,  that  the  wise 
king,  at  the  distance  at  which  they  were  held,  was  unable  to  determine  which  was 
really  the  work  of  the  Divine  Artist.  For  a  moment  he  seemed  bafiled ;  the  Jewish 
court  looked  on  in  melancholy  astonishment;  then  his  eyes  turned  towards  a  win- 
dow, near  which  a  swarm  of  bees  was  hovering.  He  commanded  it  to  be  opened; 
the  bees  rushed  into  the  court,  and  immediately  alighted  on  one  of  the  wreaths; 
whilst  not  a  single  one  fixed  on  the  other.  Thus  was  the  great  monarch's  wisdom 
vindicated,  and  a  lesson  taught,  capable  of  various  applications,  in  elucidation  of 
the  text.     D'Israeli's  Cur.  of  Lit. 

32—36.  murmured,  whispered  among  themselves,  sent  .  .  take, 
alarmed  by  these  popular  views.  Jesus,^  aware  of  these  plots,  them,  continu- 
ing His  address  to  the  people.  I  go,  etc.,  ref.  to  His  ascension,  seek,*  as  Mes- 
siah, when  too  late,  where  .  .  am,  in  My  heavenly  kingdom,  ye  .  . 
come,  rejection  of  Christ  on  earth  excludes  fr.  His  presence  in  heaven,  whither 
.  .  Him,  they  did  not  know  that  He  ref.  to  removal  fr.  earth,  dispersed,* 
R.  v.,  dispersion  among  the  Greeks.  Jews  scattered  among  the  Gentiles,  what 
manner,  <3te.,what  does  it  mean  ?    What  is  His  purpose  ? 

Christ's  ioo7-ds  imply  that — 1.  The  day  of  grace  to  all  is  of  limited  duration.  2 
Those  who  improve  that  day  so  as  to  find  Christ  will  ultimately  be  Avith  Him.  3.  To 
such  as  find  Christ,  death  will  be  going  home.  4.  Those  who  reject  Christ  here  will 
not  be  able  to  accept  Him  hereafter.  5.  Christ's  sayings  are  enigmas  to  those  who 
do  not  wish  to  understand  Him.  6.  Scoffing  at  good  men  marks  the  last  stage  of 
depravity.     T.  Whitelaw. 

Experience  better  than  theory. — I  have  bought  tropical  morning-glory  seeds  for 
the  green-house  with  the  assurance  of  the  seedsman  that  I  could  not  raise  them  out 
of  doors.  I  did  raise  them  out  of  doors;  that  is  the  answer  I  gave  to  him.  "But," 
he  says,  "  it  is  impossible,  in  our  summer,  to  raise  them;  "  but  I  did  it.  "  The  sum- 
mer is  not  long  enough,  or  warm  enough,  to  raise  them  here."  I  have  raisedi\xQm, 
and  I  shall  not  give  up  my  argument  upon  that  question.  If  a  man  says  that  there 
never  was  a  Christ,  or  that  He  was  only  a  man,  I  answer  that  I  have  found  Him, 
of  whom  Moses  and  the  prophets  spake.  I  have  asked  Him,  "  What  wilt  Thou  ? " 
and  He  has  told  me ;  I  have  put  my  soul  and  my  heart,  as  He  has  commanded  me, 
into  His  hand.  Will  any  man  now  undertake  to  reason  me  out  of  the  result  ?  I 
know  in  whom  I  have  trusted,  and  know  what  He  has  done  for  me.  Is  the  music 
of  my  life,  the  inspiration  of  every  faculty,  the  transformation  of  my  views,  the 
regeneration  of  my  hopes — are  these  nothing  ?    Am  I  to  go  back  eighteen  hundred 


ing  or  vehemen- 
cy  of  affection 
whicn  hath  bred 
and  still  doth 
feed  these 
opinions  in 
you.  If  truth  do 
anywhere  mani- 
fest itself,  seek 
not  to  smother  It 
with  glorying 
delusion:  ac- 
knowledge the 
greatness  there- 
of, and  think  it 
your  best  victory 
when  the  same 
doth  prevail 
over  y ou ." 
Hooker. 

because  of 
His  miracles 
some  believe 

a  Jo.  V.  43. 

6  Eo.  iii.  4. 

c  Jo.  sv.  —  "tru* 
vine,"  see  Gk. 

d  Jo.  i.  18;  vlil. 
55. 

e  Ma.  xi.  27;  Jo. 
X.  15. 

/  Mk.  xl.  18;  Lu. 
XX.  19;  Jo.  viii. 
37. 

A  p  e  1 1  e  s,  the 
painter,  much 
lamented  if  he 
should  escape 
but  one  day  with- 
out drawing 
some  picture 
outline;  so  ought 
a  Christian  to  be 
sorry  if  any  day 
should  pass 
without  doing 
some  good  work 
or  exercise.  Caw- 
dray. 

His  depar- 
ture and 
its  conse- 
quences 

fir  Jo.  sill.  33;  XTl. 
16. 

h   Ho.    V.   6;   Jo. 

viii.  21. 

lis.  xl.  12;  Ja.  1. 
1;   1  Pe.  i.  1. 

"  To  feel  the 
pains,  but  not 
the  guilt  of  sin,  is 
the  wretched 
state  of  judi- 
cially -  hardened 
sinners  in  this 
world ;  to  feel 
both  pain  and 
guilt,  without 
hope  of  mercy,  ia 
the  desperate 
state  of  the 
damned."  Wo- 
gan. 


484 


JOHN. 


Chap.  vii.  37—49- 


the  great  day 
of  the  feast 

a  Nu.  xxix.  13 — 
36;  Is.  Iv.  1. 

"Jesus  stood  and 
cried."  Surely 
we  ought  to  en- 
treat Him  to  let 
us  come.  When 
a  man  has  chari- 
ty to  give,  does 
he  entreat  peo- 
ple to  accept  it  ? 
How  strange  that 
you  should  be  so 
unwilling  and 
Christ  so 

anxious !  .S^"'"- 
geon. 

t  P  s  8 .  cxiii. — 
cxvlii. 

c  Is.  xii.  3. 

d  Nu.  XX.  8—11. 

el  Co.  X.  4. 

/  See  Wordsworth 
in  Ion. 

g  Pr.  xviii.  4;  Is. 
Iviii.  11;  Jo.  iv. 
14. 

h  Is.  xliv.  3 ;  Joel 
11.  28 ;  Jo.  xvi.  7 ; 
Ac.  ii.  17,  38. 

i  Jo.  xiv.  16;  xv. 
26. 


various 
opinions 
concerning 
Christ 

j  De.  xviii.  15 — 
18;  Jo.  vi.  14. 

k  Cf.  Ps  cxxxii. 
11;"J6.  xxiii.  5; 
Mi.  V.  2;  Lu.  ii. 
4;  IS.  xvi.  1,  5. 

"  The  precept  is 
given,  that  the 
help  may  be 
sought  of  Him 
who  gives  it." 
Leo. 

never  man 
spake  like 
this  man 

I  Lu.  iv.  22. 

TO  Je.  V.  4,5. 

n  Jo.  xii.  42;  1  Co. 
1.  26. 

The  Holy  Spirit  sus- 
tains the  inward 
life  of  believers: — 
Grace  In  the 
saints  is  not  like 
light  in  the  sun, 
that  springs  fr. 
Itself,  but  like 
the  light  of  a 
lamp  that  is  con- 
stantly fed  with 


years,  with  the  sceptical  philosopher,  to  reason  about  Jerusalem,  and  about  the  Lord 
Jesus  Christ,  and  not  reason  upon  nij'  own  actual  daily  positive  experience  ?  H.  W. 
Beecher. 

37 — 39*  last  .  .  feast,"  the  feast  itself  was  called  the  greatest,  this  eighth 
day,  celebrated  with  great  pomp,  thirst  .  .  drink,  all.  to  water  drawn  in 
golden  vase  fr.  Siloam,  at  foot  of  Mt.  Sion,  by  priests,  and  poured  on  the  gt.  altar, 
when  the  people  sang  the  gt.  Hallel,*  ace.  to  words  of  Isaiah, <^  as  a  memorial  of  the 
smitten  rock,''  and  typical  of  living  water  of  the  Spirit  wh.  would  be  poured  forth 
when  the  true  Rock"  had  been  smitten./  he  .  .  said,' e^'c,  he  shall  have  a 
perennial  lount  of  refreshment  in  himself.  Spirit  .  .  receive,''  the  indwelling 
Spirit,  Comforter,'  earnest  of  inheritance. 

Humanity  is  the  subject  of  intense  spiritual  desires. — I.  There  is  the  thirst  of 
the  intellect — the  desire  for  truth.  II.  The  thirst  of  the  conscience.  III.  The  thirst 
of  the  heart.  Jesus  in  the  Gospel  meets  these  varied  wants.  He  is  urgent  to  meet 
them.  Christ  in  meeting  this  thirst  purposes  to  make  us  a  blessing  to  others.  T. 
Binney. 

The -[n-ogeny  of  faith  and  tcorks. — From  that  union  have  sprung  up  a  glorious 
progeny.  All  the  mighty  deeds  which  have  ennobled  and  elevated  humanity  own 
that  parentage.  Faith  and  action  have  been  the  source,  under  God,  of  everything 
good  and  great  and  enduring  in  the  Church  of  Christ:  the  very  Church  itself  exists 
through  them.  Its  model  men  were  men  of  faith  and  action.  Such  have  ever  been 
God's  true  evangelists.  Such  was  Luther,  the  flaming  iconoclast  ot  Europe ;  to-day 
writing  theses  and  commentaries,  and  to-morrow  translating  the  Scrii)tures,  or  hurl- 
ing fresh  invective  against  the  black  domination  of  the  Man  of  Sin.  Such  were 
Baxter,  the  indefatigable  pastor;  Edwards,  the  perpetual  thinker;  Neander,  the 
perpetual  student;  Owen,  the  perpetual  writer;  Knox,  the  untiring  reformer; 
Whitefield,  the  untiring  preacher;  and  Chalmers,  who  appears  to  have  been  pastor, 
preacher,  writer,  thinker,  and  reformer,  all  in  one.  A  faith  sound  as  that  of  the 
Westminster  Assembly  will  not  save  the  dying  world  around  us  unless  it  flows  out 
into  action.     T.  L.  Cuyler. 

40 — 44.  many, -R.  r.,  some,  not  all.  prophet,  ^/<e  predicted  one..?'  Christ, 
for  some  held  that  that  p.  was  not  Christ,  shall  .  .  Galilee,  wh.  may  explain 
the  objection  of  v.  27.  hath  .  .  said,  etc.,''  and  judging  by  hearsay  or  appear- 
ances, they  did  not  examine  His  agreement  with  the  known  predictions,  division, 
two  parties;  one  altogether  opposed;  the  other  favorable  but  still  divided  in 
opinion,  vv.  40 — 42.  some,  of  those  who  were  opposed.  Prob.  the  officers  also 
who  had  been  sent  {v.  32).  no  .  .  him,  two  reasons,  fear  of  people,  and 
V.  46. 

This  is  the  Christ. — 1.  The  power  of  Christ's  words  over  honest  and  sincere 
hearts.  2.  The  doctrine  of  Christ  an  argument  for  His  divinity.  3.  The  superior 
religious  instincts  of  the  masses  as  distinguished  from  the  classes.  4.  The  certainty 
that  Christ  and  His  cause  will  never  lack  defenders.  5.  The  downward  course  of 
those  who  wilfully  oppose  Christ.     Wliitelarc. 

TJioughtless  reading  of  the  Bible. — You  get  up  in  the  morning,  and  j-ou  say,  "It 
is  the  calm  of  the  morning,  and  I  am  going  over  into  the  city  where  I  shall  be 
tempted,  and  I  must  read  a  little  before  I  start."  You  do  not  know  exactly  where 
you  will  read,  but  you  must  read  somewhere.  So  you  turn  over  the  leaves  at  ran- 
dom. You  happen  to  stop  in  the  Book  of  Acts.  When  you  have  read  eight,  or  ten, 
or  twelve  verses,  you  think  you  will  stop.  Then  you  say  to  yourself,  "This  is  rather 
pinching  the  matter;  the  chapter  is  not  very  long,  so  I  guess  I  will  read  it  to  the 
end."  The  next  day,  quite  having  forgotten  what  you  read  yesterday,  you  read  a 
chapter  near  the  beginning  of  the  Gospels.  But  you  do  not  go  back  to  that  spot  lor 
months.     You  do  not  join  what  you  read  on  to  what  you  have  read.     Beecher. 

45 — 49*  why,  etc.,  a  question  that,  to  this  daj',  may  be  pertinently  put  to 
sceptics  and  others,  whose  reply,  if  they  spoke  the  truth,  would  be  the  same. 
never,'  in  all  time  and  in  all  the  world,  or  in  our  experience,  man,  who  was  only 
a  man.  spake,  and  His  deeds  s/ja^-e  louder  still,  deceived,  i?.  T.,  "led  astray." 
Little  did  they  know  how  .se(/'-deceived  they  themselves  were,  rulers, "*  their  unbelief 
might  be  accounted  for;"  but  some,  even  of  them,  had.  this  people,  spoken  con- 
temptuously of  people  whom  they  ought  to  liave  pitied,  if  tliey  were  deluded. 
cursed,  B.  V.,  "accursed."    Their  greatest  curse  was  having  such  rulers. 


Chap.  viii.  i,  2. 


JOHN. 


485 


The  great  orator. — I.  "Never,"  etc.,  when  you  consider  the  matter  of  His 
speech:  1.  He  speaks  of  a  sinful  past  forgiven;  2.  Of  a  miserable  present  made 
happy;  3.  Of  an  awful  future  averted.  H.  "Never,"  etc.,  when  you  consider  the 
manner  of  His  speech :  1.  He  has  authority  without  arrogance ;  2.  Tenderness  without 
unfaithfulness;  8.  Wisdom  without  pedantry;  4.  Earnestness  without  e.xtravagance ; 
5.  Personality  without  malice.     Stems  and  Twigs. 

Wliy  have  ye  not  brought  Him  ? — Many  have  been  asked  this,  and  the  answer 
has  been  and  still  is,  "Never  man  spake  like  this  man."  "  Our  Lord  found  many  a 
topic  of  discourse  in  the  scenes  around  Him.  Even  the  humblest  objects  shone  in 
His  hands  as  I  have  seen  a  fragment  of  broken  glass,  as  it  caught  the  sunbeam, 
light  up,  flashing  like  a  diamond.  A  little  child,  which  He  takes  from  his  mother's 
side  and  holds  up  blusliing  in  his  arms  before  the  astonished  audience,  is  the  text  for 
a  sermon  on  humility.  A  husbandman  on  a  neighboring  height,  between  Him  and 
the  skj',  who  strides  with  long  and  measured  steps  over  the  field  he  sows,  supplies  a 
text  from  which  He  discourses  on  the  Gospel  and  its  eff"ects  on  difl'erent  classes  of 
hearers.  In  a  woman  baking;  in  two  women  who  sit  by  some  cottage  door  grind- 
ing at  a  mill ;  in  an  old  strong  tower,  perched  on  a  rock,  whence  it  looks  across  the 
brawling  torrent  to  the  ruined  and  roofless  gable  of  a  house  swept  away  by  moun- 
tain floods — Jesus  found  texts.  From  the  birds  that  sung  above  His  head,  and  the 
lilies  that  blossomed  at  His  feet.  He  discoursed  on  the  care  of  God — these  His  texts, 
and  providence  His  theme."    Dr.  Guthrie. 

50 — 53.  Nicodemus,"  one  of  these  very  rulers,  judge,*  these  rulers  had 
prejudged  the  whole  case,  hear,  for  defence,  etc.  doeth,  Nicodemus  would  draw 
attention  to  what  had  convinced  him.  answered,  but  their  reply  was  a  taunt,  not 
an  argument.  Galilee,"  they  assume  that  Jesus  was  a  Galilean,  and  challenge  Him 
to  vindicate  His  claims.     False  premises  lead  to  erroneous  conclusions. 

The  Sanhedrin  and  the  Saviour. — I.  The  distracted  council.  II.  The  tranquil 
Saviour.  Describe  the  Mount  of  Olives  and  its  history:  1.  This  was  doubtless  a 
season  of  prayer;  2.  It  was  probably  a  season  of  meditation.  Learn  to  go  in  spirit 
to  the  Mount  of  Olives  and  hold  communion  with  the  sufl'erings  of  the  Saviour. 
Preachers''  Portfolio. 

Judging  xiyrongly. — An  evil  judgment  taken  up  yesterday  prepares  another  to- 
day, and  this  another  to-morrow,  and  so  a  vast  complicated  web  of  false  judgments, 
in  the  name  of  reason,  is  spread  over  all  the  subjects  of  knowledge.  We  fall  into  a 
state  thus  of  genei'al  confusion,  in  which  even  the  distinctions  of  knowledge  are  lost. 
Presenting  our  little  mirror  to  the  clear  light  of  God,  we  might  have  received  true 
images  of  things,  and  gotten  by  degrees  a  glorious  wealth  of  knowledge ;  but  we 
break  the  mirror  in  the  perversity  of  our  sin,  and  olTer  only  the  shivered  fragments 
to  the  light,  when,  of  course,  we  see  distinctly  nothing.  Then,  probably  enough,  we  be- 
gin to  sympathize  with  ourselves  and  justify  the  ignorance  we  are  in,  wondering,  if  there 
be  a  God,  that  He  should  be  so  dark  to  us,  or  that  He  should  fall  behind  these  walls 
of  silence  and  suS'er  Himself  to  be  only  doubtfully  guessed  through  fogs  of  ignorance 
and  obscurity.     Dr.  Bushnell. 


CHAPTER   THE  EIGHTH 


I,  2.  [Most  Biblical  scholars  are  agreed  in  regarding  John  vii.  53,  andviii.  1 — 11, 
as  not  a  part  of  John's  Gospel,  while  it  is  highly  probable  th.  the  narrative  is  true. 
It  may  have  been  a  part  of  St.  John's  oral  teaching,  wh.  later  found  its  way  into  the 
text.  G  M.  A.'\  Not  found  in  many  MSS.  or  old  versions.  Not  commented  on  by 
ancient  fathers.''  Dif.  in  style  fr.  rest  of  Jo.'s  Gospel.  It  is  found  in  some  old  MSS. 
and  versions,^  commented  on  or  quoted  by  some  fathers./  Jesus  .  .  Olives, 
as  was  His  wont,  meditation,  prayer,  early,^  eager  to  renew  His  work,  and  finish 
His  course.     Temple,  sure  of  an  audience,  braving  all  danger. 

Teaching  in  the  Temple. — Notice — I.  The  time  of  His  teaching — "early  in  the 
morning."  H.  The  place — in  the  Temple.  III.  The  teacher — Christ,  the  great  Re- 
deemer of  His  people.  IV.  The  audience — all  the  people :  1.  Avast;  2.  A  varied; 
3.  An  attentive  congregation.     Anon. 

We  must  do  good  against  great  opposition. — That  is  a  poor  engine  that  can 
only  drive  water  through  pipes  down  hill.  Those  vast  giants  of  iron  at  the  Ridgc- 
way  waterworks,  which  supply  Brooklyn  day  and  night,  easily  lifting  a  ton  of  water 


supplies  of  oil, 
otherwise  the 
weak  light  will 
fade  and  die. 
Van  Dor  en. 

The  Holy  Spirit 
viust  be  received  by 
us: — The  sea  en- 
ters into  the  riv- 
ers before  the 
rivers  can  enter 
into  the  sea  In 
like  manner  God 
comes  to  us  be- 
fore we  can  go  to 
Him,  and  heaven 
enters  into  our 
souls  before  we 
can  enter  into 
heaven.  Dreliii- 
court. 


Nicodetnus 
on  justice 


b  Pr.  xviii.  13. 

But  Jesus--- 
where  did  He 
find  the  lofty 
morality  of  wh. 
He  alone  gave 
both  the  lesson 
and  the  exam- 
ple ?  From  the 
midst  of  a  furi- 
ous fanaticism 
proceeds  the  jjur- 
e  s  t  wisdom  ; 
among  the  vilest 
of  the  people  ap- 
pears the  most 
heroic  and  virtu- 
ous simplicity. 
If  Socrates  lives 
and  dies  like  a 
philosopher,  Je- 
sus lives  and 
dies  like  a  God. 
J.  J.  Rousseau. 

c  Is.  Ix.  1,  2. 

Iri  every  life 
there  is  such  a 
moment  quick 
with  spiritual  is- 
sues. Shall  we 
follow  Christ  to 
Olivet  or  go  to 
our  own  house? 
Frere. 


early  in  the 
Temple 

dAs  Origen,  Cyril, 
Clirysostom,  etc. 
See  Wordsworth. 

e  Arabic,  Persian, 
Coptic,  Syriac,  etc. 

f  Augustine,  Am- 
brose, Jerome,  etc. 
It  is  also  treated 
as  genuine  in  the 
Apostolic  Constitur 
tions  ii .  24. 

g  Lu.  xlx.  41. 


486 


JOHN. 


Chap.   viii.   3 — 8. 


"None will  have 
such  a  dreadful 
parting  with  the 
Lord  at  the  last 
day  as  will  those 
who,  by  pro- 
fession, went 
halfway  with 
Him,  and  then 
left  Him."  Chir- 
nall. 


the  woman 
taken  in 
adultery 

a  Le.  XX.  10. 

Christ  is  greater 
than  His  teaching : 
Christ's  claims 
are  essentially 
different  in  kind 
as  well  as  degree 
from  those  of 
Socrates.  He  is 
the  grandest  of 
Teachers,  but  He 
is  more;  He  is 
the  Saviour  of 
the  world  and 
the  King  of  the 
new  heavenly 
kingdom.  His 
chief  mission  lay 
not  in  His 
preaching,  but 
in  His  doing  the 
work  of  the  king- 
dom of  God.  It 
does  not  centre 
in  the  Sermon  on 
the  Mount,  but 
In  the  death  on 
Calvary.    Adeney. 

h  This  is  the  view 
of  Augustine,  Lu- 
ther, Calvin,  etc. 

c  De.  xvll.  7 ;  Ko. 
li.l,  22. 

To  subject  this 
woman  to  the  su- 
perfluous horror 
of  this  odious 
publicit  y— to 
drag  her  fresh 
from  the  agony 
of  detection  into 
the  sacred  pre- 
cincts of  the 
Temple — showed 
a  brutality  of 
heart  and  con- 
science wh. could 
not  but  prove  re- 
volting to  One 
who  was  infinite- 
ly tender  because 
Infinitely  pure. 
Archdeacon  Farrar. 

"  Nothing  more 
disposes  us  to 
show  mercy  to 
others,  than  the 
consideration  of 
ourowndang'r." 
Augustine. 


at  every  gusli,  so  that  all  the  mauj-  thirsty  faucet  moutlis  throughout  our  streets  cau- 
uot  exhaust  theh' fulness ;  those  are  the  engines  that  I  admire.  Beecher. — Perse- 
verance ill  doing  good. — An  old  man  in  Watton,  whom  Mr.  Thornton  had  in  vain 
urged  to  come  to  church,  was  taken  ill  and  confined  to  his  bed.  Mr.  Thornton  went 
to  the  cottage,  and  asked  to  see  him.  The  old  man,  hearing  his  voice  below,  an- 
swered in  no  very  courteous  tone,  "I  don't  want  you  here,  you  may  go  away."  The 
following  day,  the  curate  was  again  at  the  foot  of  the  stairs.  "Well,  my  friend,  may 
I  come  up  to-day,  and  sit  beside  you  ? "  Again  he  received  the  same  reply,  "  I  don't 
want  you  here."  Twenty-one  days  successively  Mr.  T.  paid  his  visit  to  the  cottage, 
and  on  the  twenty-second  his  perseverance  was  rewarded.  He  was  permitted  to 
enter  the  room  of  the  aged  sufl'erer,  to  read  the  Bible,  and  pray  by  his  bedside.  The 
poor  man  recovered,  and  became  one  of  the  most  regular  attendants  at  the  house  of 
God.     Life  of  Rev.  8.  TJiornton. 

3 — 5.  and  .  .  brougfht,  etc.,  to  see  whether,  as  in  His  doctrines,  tht, 
could  find  anything  against  Him  in  the  application  of  the  law.  say  .  .  act, 
no  doubt  whatever  of  her  guilt.     Moses"     .     .     Thou,  they  would  place  Him  at 

variance  with  Moses ;  and  thus  excite  the  people  against  Him. 

The  woman  taken  in  adultery. — I.  The  vilest  sinners  are  often  the  greatest 
accusers.  H.  The  severest  judge  of  sinners  is  their  own  conscience.  HI.  The 
greatest  friend  of  sinners  is  Jesus  Christ:  1.  He  declines  pronouncing  a  judicial 
condemnation ;  2.  He  discharges  them  with  a  merciful  admonition,     llomilist. 

Paraded  piety  unreal. — In  the  olden  times,  even  the  best  rooms  were  usually  of 
bare  brick  or  stone,  damp  and  mouldy,  but  over  these  in  great  houses,  when  the 
family  was  resident,  were  liung  up  arras,  or  hangings  of  rich  material,  between 
which  and  the  wall  persons  might  conceal  themselves,  so  that  literally  walls  had 
ears.  It  is  to  be  feared  that  many  a  brave  show  of  godliness  is  but*  an  arras  to  con- 
ceal rank  hypocrisy;  and  this  accounts  for  some  men's  religion  being  but  occasional, 
since  it  is  folded  up  or  exposed  to  view  as  need  may  demand.  Is  there  no  room  for 
conscience  to  pry  between  thy  feigned  profession  and  thy  real  ungodliness,  and  bear 
witness  against  thee  ?     Spurgeon. 

6 — 8.  accuse,  bee.  He  must  decide  against  the  law,  wh.  inflicted  death ;  or 
against  the  Roms.,  who  suffered  them  not  to  put  anyone  to  death,  and  who  would 
still  less  have  allowed  it  for  such  a  crime  as  adultery,  wh.  was  not  a  capital  oflence 
among  them.  Oreenleaf.  Or,  if  he  said  yea,  they  would  charge  him  with  incon- 
sistency in  preaching  compassion,  and  not  showing  it:  if  nay,  with  opposing  Moses.* 
wrote  .  .  ground,  unwilling  to  give  attention  to  their  malicious  questions. 
as  .  .  not,  omitted  in  R.  V.  continued,  they  thought  He  was  conscious  of 
being  in  a  difticulty.  said  .  .  Stone,''  wh.  they  could  not  do,  because  they 
were  conscious  sinners,  again,  etc.,  turning  in  contempt  fr.  those  who  thus  trifled 
with  a  great  sin,  a  Divine  law,  and  the  Lord  of  Truth. 

Tlie  training  of  men  is  more  important  than  the  publication  of  ideas. — Socrates 
resembles  Christ  in  writing  nothing  and  being  chiefly  concerned  with  the  work  of 
training  the  characters  of  disciples.  1.  All  Christian  work  must  have  tiiis  practical 
aim.  In  the  mission,  the  Cinirch,  the  Sunday-school,  the  kind  of  teaching  must  be 
the  training  of  souls.  The  teacher  who  simply  propagates  ideas  is  as  sounding 
brass.  2.  Ciirist's  work  in  us  is  personal  and  spiritual.  A¥e  may  study  His  sayings, 
but  we  shall  be  no  Christians  till  our  lives  are  quickened  by  His  life.  W.  F. 
Adeney. 

The  beauty  of  conscience. — There  is  great  beauty  in  conscience.  When  it  tem- 
pers the  speech,  and  makes  it  true  and  just;  when  it  tempers  the  actions  and  makes 
them  noble  and  right;  wlien  it  produces  fairness,  and  honor,  and  just  judgments — 
how  beautiful  are  all  tiie  direct  and  indirect  influences  of  a  Christian  conscience  in  a 
man  !  But  it  sometimes  leads  Christian  men  to  a  sphere  of  uncharitable  judgment. 
It  inspires  a  high  conception  of  what  is  right,and  men  take  that  conception  as  a  rule 
by  which  to  measure  the  conduct  of  their  fellow-men,  without  consideration  of  their 
organizations,  without  making  allowance  for  their  weaknesses,  Avithout  sympathy 
with  them.  There  are  many  men  that,  adhering  strictly  to  God's  ideal  rectitude,  fail 
to  have  sympathy  with  poor,  crippled,  and  broken-down  human  nature ;  and  they  go 
aside  and  away  from  God  just  in  i)roportion  as  they  do  this.  It  was  this  cruelty  that 
brought  down  from  our  Saviour  His  most  vehement  denunciations;  for  vice  and 
crime  were  not  regarded  by  Christ  as  being  as  guilty  as  moral  purity  without  any 
heart,  without  any  sympathy,  without  any  charitable  judginent.     II.  W.  Beecher.. 


Chap.  viii.  9—16. 


487 


9 — II.  eldest,  who,  having  lived  longest,  had  prob.  more  sins  to  remember. 
Jesus  .  .  woman,  "mercy  and  misery."  where,  few  would  accuse  others 
if  only  the  innocent  might,  thee"  .  .  more,''  hence  He  condemned  sin,  while 
He  pardoned  the  sinner. 

Jesus  indisposed  to  condemn  the  sinner. — I.  The  text  neither  affirms  nor  insin- 
uates that  our  Lord  had  uogrouHds  on  which  He  might  have  justly  condemned  her, 
had  He  been  disposed  so  to  do.  II.  Direct  your  attention  to  that  decision  which  the 
text  reports  the  Saviour  to  have  given  in  the  case  of  this  poor  sinner — "  Where  are 
thine  accusers  ?"  IH.  The  admonition  given  to  this  poor  sinner — "  Go  and  sin  no 
more." 

The  joy  of  Divine  forgiveness. — So  I  saw  in  my  dream  that  just  as  Christian 
came  up  to  the  cross,  his  burden  loosed  from  off  his  shoulder,  and  fell  from  off  his 
back  and  began  to  tumble,  and  so  continued  to  do  it  till  it  came  to  the  mouth  of 
the  sepulchre,  where  it  fell  in,  and  I  saw  it  no  more.  Then  was  Christian  glad  and 
lightsome,  and  said  with  a  merry  heart,  "  He  hath  given  me  rest  by  His  sorrow,  and 
life  by  His  death."  Then  he  stood  still  awhile  to  look  and  wonder,  for  it  was  very 
surprising  to  him,  that  the  sight  of  the  cross  should  thus  ease  him  of  his  burden ;  he 
looked  therefore  and  looked  again,  even  till  the  springs  that  were  in  his  head  sent 
the  water  down  his  cheeks.  Now  as  he  stood  looking  and  weeping,  behold  three 
shining  ones  came  to  him,  and  saluted  him  with  "  Peace  be  to  thee."  So  the  first 
said  to  him,  "  Thy  sins  be  forgiven  thee;"  the  second  stripped  him  of  his  rags  and 
clothed  him  with  a  change  of  raiment;  the  third  also  set  a  mark  on  his  forehead,  and 
gave  him  a  roll  with  a  seal  upon  it,  which  he  bade  him  look  on  as  he  ran,  and  that 
he  should  give  it  in  at  the  celestial  gate ;  so  they  went  on  their  way.  Then  Christian 
gave  three  leaps  for  joy,  and  went  on  singing.     John  Bunyan. 

12,  13.  light,''  the  true  1.  foUoweth,''  to  none  else  is  the  light  of  the  high- 
est use.  darkness,  ignorance,  sin,  danger,  said,*  He  is  now  charged  with  be- 
ing a  self-witness. 

The  workrs  light. — I.  The  Divine  Light  revealing  humanity  to  itself:  1.  In  its 
actual  and  degraded  condition ;  2.  In  its  ennobled  and  ideal  state.  II.  The  Divine 
Light  revealing  itself  to  humanity:  1.  In  its  hatred  of  sin;  2.  In  His  love  for  the 
sinner;  3.  As  the  Guide  unto  all  truth.     S.  Slocombe. 

The  beauty  of  light. — The  value  and  excellence  of  the  photographer's  plate  which 
is  hidden  within  the  camera  does  not  consist  in  what  it  is,  but  upon  its  susceptibility 
when  the  object-glass  of  the  camera  is  open  to  that  light  which  streams  upon  it.  If 
it  is  unprepared,  and  is  like  the  common  glass,  all  beauty  might  sit  before  it,  and  no 
change  would  be  produced  by  the  streaming  of  light.  The  glass  might  be  as  good 
in  the  first  case  as  in  the  second,  with  the  exception  that,  when  it  is  prepared,  the 
photographer's  glass  reveals  the  impression  of  beauty  made  upon  it  by  the  light. 
Beecher. — lAght  on  the  way  home. — On  the  banks  of  the  Ganges,  at  certain  seasons, 
large  numbers  of  priests  may  be  seen  engaged  in  lighting  small  lamps,  and  then 
sending  them  afloat  on  the  surface  of  the  river.  When  asked  what  they  are  doing, 
they  will  reply,  "  We  are  trying  to  give  light  to  our  departed  friends.  You  know 
that  the  other  world  is  all  dark,  that  they  have  no  light  there,  and  we  are  lighting 
these  lamps  to  try  to  dispel  the  darkness  which  surrounds  our  departed  friends." 
And  this  is  all  that  heathenism  can  do  for  its  votaries;  but  "he  that  followeth  Me," 
says  Jesus,  "shall  not  walk  in  darkness,  but  shall  have  the  Light  of  life." 

14 — 16.  though,  even  if  it  were  as  you  say.  true,  and  none  the  less  true, 
even  if  no  witness  beside  myself,  know,  etc.,  I  have  absolute,  distinct,  certain 
knowledge,  whence  .  .  whither,-'' His  origin,  incarnation,  etc.,  mysteries  to 
them,  judge,  even  Divine  things,  sacred  mysteries,  flesh,  worldly  standard. 
judge  .  .  man,^  though  the  Judge  of  all.  His  time  for  official  judging  had  not 
yet  come.  His  work  was  then  to  save,  true,*  for  the  same  i*eason  that  His  record 
is  true,  i.e.,  bee.  of  His  certain  knowledge,  not  alone,*  though  He  had  few  hu- 
man followers.     I    .    .    Father,  united  in  one  person. 

The  theory  which  alone  satisfies  all  the  conditions  of  the  case. — In  these  phenom- 
ena— 1.  We  find  evidence  of  a  personality  altogether  unique.  There  are  contrasts, 
but  there  is  a  unity  about  the  Person,  and  a  consistency  in  the  life  which  make  us 
feel  confident  of  the  truthfulness  of  the  Bible  record.  All  things  fall  into  their  place 
when  we  are  taught  that  Christ  is  at  once  the  Son  of  God  and  the  Son  of  Man.  2. 
The  origin  of  this  unique  personality  must  be  traced  to  God.  The  human  race  could 
produce  no  such  being.     3.  The  purpose  for  which  such  a  unique  being  was  sent  by 


A.D.  29. 

power  of 
conscience 

a  Jo.  iii.  17. 

6  Jo.  V.  14. 

Care  for  the  fallen : 
A  writer  relates 
that  during  a 
conversat'n  with 
George  Eliot,  not 
long  before  her 
death,  a  vase 
toppled  over  on 
the  mantelpiece. 
The  great  au- 
thoress quickly 
and  uncon- 
sciously  put  out 
her  hand  to  stop 
its  fall.  "I  hope," 
said  she,  replac- 
ing it,  "that  the 
time  will  come 
when  we  shall  in- 
stinctively hold 
up  the  man  or 
woman  who  be- 
gins to  fall  as 
naturally  and 
unconsciously  as 
we  arrest  a  fall- 
ing piece  of  fur- 
niture." Baxen- 
dale. 

the  Wght  of 
the  world 

c  Jo.  1.  4;  is.  5; 
Is.  Ix.  1;  xlil.  6; 
xlix.  6;  Mal.iv.  2. 

dJo.  xii.  35,  46. 

e  Jo.  V.  31. 

"O  Lord,  be  Thou 
light  unto  mine 
eyes, music  to  my 
ears,  sweetness 
unto  my  taste, 
and  a  full  con- 
tentment to  my 
heart :  be  Thou 
my  simshine  in 
the  day,  my  food 
At  the  table,  my 
repose  in  the 
night  season,  my 
clothing  in  nak- 
edness, and  my 
success  in  ail  ne- 
cessities." Bp. 
Cosin. 

Christ's 
mission  not 
to  judge,  but 
save 

/Jo.  vli.  29. 

g  Jo.  lil.   17;  xll. 

47. 

^18.  xvi.  7. 

iv  29;  Jo.  xvi.  32. 

" A  good  judge 
does  nothing  of 
his  will,  or  the 
purpose  of  his 
private     choice. 


488 


jowsr. 


Chap.  viii.  17—84. 


A.D.  29. 


but  pronounces 
according  to  the 
law  and  public 
right ;  he  obeys 
the  sanctions  of 
the  law,  giving 
no  way  to  his 
own  will ;  he 
brings  nothing 
from  home  pre- 
pared and  delib- 
erated ;  but,  as 
he  hears,  so  he 
judges."  Am- 
brose. 


the  law  of 
evidence 

a  De.  xvU.  6;  xix. 
15. 

b  Jo.  v.  37;  c/.xvl. 
3;  xvli.  25. 

c  Augtistine  (Stier, 
Iv.  370). 

d  Jo.  xlv.  7, 9. 

e  Jo.  vli.  30. 

Dying  in  sin : — 
Charles  IX.  (who 
gave  order  for  the 
massacre  on  St. 
B  a  r  t  h  olomew's 
day,  157.5)  expired 
bathed  in  his 
own  blood  from 
his  veins,  whilst 
he  said,  "What 
blood  —  what 
murders — I  kn'w 
not  where  I  am— 
how  will  all  this 
end!  What  shall 
I  do?  I  am  lost 
forever.  I  know 
It."  Francis  Spi- 
ra,  an  Italian 
apostate,  ex- 
claimed, just  be- 
fore death,  "My 
sin  is  greater 
than  the  mercy 
of  God.  I  have 
denied  Christ 
voluntarily;  I 
feel  that  He  har- 
dens me,  and  al- 
1  o  w  s  ra  e  no 
hope."  Hobbes — 
"I  am  taking  a 
fearful  leap  into 
the  dark."  TaU 
mage. 


seelcinc: 
Christ  in 
vain 

/  Jo.  vli.  34. 

ff  Job  XX.  11;  Ps. 
Ixxiil.  18— 20;Pr. 
xlv.  32;  Is.  Ixv. 
20;  Ep.  11.  1. 

ALU.  xvl.  26. 

iMk.  xvl.  16. 


God  must  have  been  to  accomplish  some  special  work.  (1)  A  mere  teacher  or  re- 
former might  have  been  only  man.  (2)  God  would  not  have  become  man  for  His 
own  sake.  (3)  His  mission  therefore  must  have  been  for  man,  to  establish  some  new, 
or  modify  some  old  relation  between  God  and  man.  Such  an  object  is  declared  by 
Scripture  to  have  been  sought  by  God  and  accomplished  by  Christ,  and  for  this  such 
a  Personality  as  has  been  described  was  suited  and  designed.     LI.  D.  Sevan. 

Internal  evidence  of  the  Divinity  of  Christ. — As  there  can  be  no  argument  of 
chemistry  in  proof  of  odors  like  a  present  perfume  itself;  as  the  shining  of  the  stars 
is  a  better  proof  of  their  existence  than  the  figures  of  an  astronomer;  as  the  restored 
health  of  his  patients  is  a  better  argument  of  skill  in  a  physician  than  labored  exam- 
inations and  certificates;  as  the  testimony  of  the  almanac  that  summer  comes  with 
June  is  not  so  convincing  as  is  the  coming  of  summer  itself  in  the  sky,  in  the  air,  in 
the  fields,  on  hill  and  mountain ;  so  the  power  of  Christ  upon  the  human  soul  is  to  the 
soul  evidence  of  His  Divinity,  based  upon  a  living  experience,  and  transcending  in 
conclusiveness  any  convictions  of  the  intellect  alone,  founded  upon  a  contemplation 
of  mere  ideas,  however  just  and  sound.     H.  W.  Beecher. 

17 — ao.  in  .  .  law,"  in  which  they  boasted  and  trusted,  two,  wh.  num. 
He  has.  where  .  .  Father  ?  ^  some  "=  think  the  Jews  meant  a  human  father 
in  thus  speaking.  Me  .  .  Father  also,''  both  bee.  He  is  one  with  the  Father, 
and  the  way  to  the  Father,  man  .  .  come,"  they  were  not  wanting  in  evil 
purpose,  but  in  poiver  and  permission. 

Jesus  at  the  bar  of  human  prejudice. — I.  The  court — the  Temple.  H.  The 
judges — the  Pharisees  who  had  prejudged  the  case.  HI.  The  witnesses:  1.  The 
Father— the  God  of  truth ;  2.  Christ — the  Truth.  IV.  Their  testimony— that  Christ 
was  the  Son  of  God.     V.  The  verdict — that  Christ  was  guilty  of  blasphemy. 

The  restraining  power  of  God's  moral  government  of  the  world. — 1.  It  is  not 
always  a  matter  of  consciousness.  Sometimes,  it  may  be,  men  feel  that  they  are 
reined  in,  some  mysterious  power  preventing  them  from  doing  what  they  desire. 
But  as  a  rule  the  restraining  force  is  so  subtle,  so  delicate,  that  men  are  unconscious 
of  it.  2.  It  interferes  not  with  human  freedom.  A  man  is  not  free  from  the  guilt  of 
a  wrong  act  because  he  has  not  the  power  or  the  opportunity  to  embody  it.  The 
guilt  is  in  the  desire,  the  volition.  "  As  a  man  thinketh  in  his  heart,  so  is  he."  At 
first  sight  it  seems  morally  absurd  that  God  should  restrain  a  man  from  committing 
a  crime,  and  yet  hold  bim  guilty  for  it.  The  solution  is  here :  the  crime  is  in  the 
M'ish.  3.  It  is  an  incalculable  advantage  to  the  race.  What  was  in  the  Alexanders, 
the  Caligulas,  the  Napoleons,  the  Lauds,  and  the  Bonners,  is  for  the  most  part  in  every 
unregenerate  soul.  Were  there  no  restraining  hand  upon  depraved  hearts,  all  social 
decency,  order,  peace,  and  enjoyment  would  be  at  an  end.  The  world  would  be  a 
pandemonium.  We  rejoice  that  He  who  reigns  in  the  ocean  and  keeps  it  within 
bounds,  holds  in  the  passions  and  impulses  of  the  depraved  soul.  "  The  king's  heart 
is  in  the  hand  of  the  Lord."    B.  Thomas. 

21 — 24.  I  .  .  way,  I  pursue  My  course  to  the  end — death,  and  aft.  to 
heaven,  seek  me-''(see  «o<e.s  vii.  33).  die  .  .  sins, ^  i?.  ^.,  "  sin;"  the  con- 
dition of  estrangement  from  God.  ye  .  .  come,*  He  foresaw  that  they  would 
die  impenitent,  kill  himself,  another  wresting  of  His  words,  beneath  .  . 
above.  He  and  they  belonged  to  dif.  worlds,  were  governed  by  dif.  motives,  there- 
fore, etc.,^  bee.  He,  the  Divine,  the  Heaven-sent,  the  only  Saviour,  was  rejected  by 
them.  I  am  he,  "  he  "  is  not  in  the  original.  Vincent  thinks  it  better  not  to  sup- 
ply it,  leaving  the  words  the  solemn  expression  of  His  absolute  Divine  being.  Cf. 
John  viii.  28,  58;  xiii.  19. 

Danger  of  rejecting  Christ. — I.  What  is  comprehended  in  the  faith  here  spoken 
of:  1.  A  full  persuasion  of  His  Messiahship;  2.  A  cordial  acceptance  of  Him  under 
that  character;  3.  An  entire  devotion  to  Him,  as  His  disciples.  II.  The  importance 
of  it  to  our  eternal  welfare.     Simeon. 

Death  of  a  rejecter  of  Clirist. — ^Voltaire  spent  his  whole  life  in  malignant  but  vain 
attempts  to  ridicule  and  overturn  Christianity.  He  was  the  idol  of  a  large  portion  of 
the  French  nation;  but  just  when  they  were  decreeing  new  honors  for  him,  and  load- 
ing him  with  fresh  applause,  then  the  hour  of  his  ignominy  and  shame  was  fully  come. 
In  a  moment  the  approach  of  death  dissipated  his  delusive  dreams,  and  filled  his 
guilty  soul  with  inexpressible  horror.  As  if  moved  by  magic,  conscience  started 
from  her  long  slumbers,  and  unfolded  before  him  the  broad  extended  roll  of  all  his 
crimes.    Ah  1  whither  could  he  fly  for  relief  ?    Fury  and  despair  succeeded  each  other 


Chap.  viil.  aS— 37. 


JOHN. 


489 


by  turns,  and  he  had  more  the  appearance  of  a  demon  than  a  man.  To  his  physician 
he  said,  "  Doctor,  I  will  give  you  half  of  what  I  am  worth,  if  you  will  give  me  six 
months'  life."  The  doctor  answered,  "  Sir,  you  cannot  live  six  weeks."  Voltaire  re- 
plied, "  Then  shall  I  go  to  hell,  and  you  shall  go  with  me;"  and  soon  after  expired. 
^V}l^tecross. 

25 — 29.  who  .  .  thou  ?  insolent  repetition  of  question.  No  need  to  ask 
at  all.  They  might  see.  saith  .  .  same,  He  has  but  one  reply,  many 
thing^S,  what  He  had  told  them  was  little  as  comp.  with  what  He  might  have  told 
had  they  received  Him.  I  .  .  world,  He  yet  speaks  to  the  world  wherever 
His  Gospel  is  preached,  understood, -R- T^-,  '-perceived."  lifted  up,"  on  the 
cross,  then,  not  before;*  some  knew  then,''  and  many  directly  aft."*  with  me, 
proved  by  His  words,  deeds,  character,  for,  etc.,  for  the  same  reason  God  is  with 
all  His  faithful  servants. 

Christ  forecasting  His  death  and  destiny. — I.  This  language  reveals  sublime  hero- 
ism of  soul  in  the  prospect  of  a  terrible  death.  H.  It  expresses  unshaken  faith  in 
the  triumph  of  His  cause.  III.  It  implies  a  principle  of  conduct  common  in  all  history. 
Goodness,  disregarded  when  living,  and  appreciated  when  gone.     Homilist. 

The  Divine  Fatherhood. — This  word  "Father  "  signifieth  that  we  are  Christ's  bro- 
thers, and  that  God  is  our  Father.  He  is  the  eldest  Son,  He  is  the  Son  of  God  by 
nature,  we  are  His  sons  by  adoption  through  His  goodness,  therefore  He  bids  us  call 
Him  our  Father,  who  is  to  be  had  in  fresh  memory  and  great  reputation.  For  here  we 
are  admonished  that  we  are  "reconciled  unto  God."  .  .  .  So  that  it  is  a  word  of 
much  importance  and  great  reputation ;  for  it  confirms  our  faith  when  we  call  Him 
Father.  Therefore  our  Saviour,  when  He  teaches  us  to  call  God  Father,  teaches  us 
to  understand  the  fatherly  affection  which  God  bears  towards  us;  which  makes  us 
bold  and  hearty  to  call  upon  Him,  knowing  that  He  bears  a  good  will  towards  us, 
and  that  He  will  surely  hear  our  prayers.     Latimer. 

30 — 32.  Spake  .  .  words,  bringing  by  means  of  them  His  works  to  their 
recollection,  many  .  .  him,*  His  patience  and  forbearance  being  additional 
proofs  of  His  Divinity,  continue,'' fi.l^.,  "abide."  then  .  .  indeed, -B.  F., 
"truly;"  but  not  if  ye  are  emotional,  transient  believers,  know,^  increase  in 
knowledge  and  experience,     free,"  fr.  error,  prejudice,  sin. 

Enow  the  truth. — The  word  know  carries  us  back  to  the  dawn  of  history.  1. 
Two  possibilities  are  placed  before  men — life  or  knowledge.  Full  of  life,  he  chooses 
knowledge  at  the  risk  of  life.  2.  The  race  is  true  to  its  head — exploration,  geograph- 
ical, scientific,  philosophical.  3.  Yet  men  were  then  setting  up  altars  to  the  un- 
known God:  men  now  to  God  unknowable.  The  great  Teacher  says:  "Ye  shall 
know."  4.  The  promise  implies  that  man  can  trust  himself  and  the  results  of  his 
research  and  experience.     Gifford. 

As  He  spake  these  words  many  believed  on  Him,. — The  force  of  truth. — A  woman 
in  Scotland,  who  was  determined,  as  far  as  possible,  not  to  have  anything  to  do  with 
religion,  threw  her  Bible  and  all  the  tracts  she  could  find  in  her  house  into  the  fire. 
One  of  the  tracts  fell  down  out  of  the  flames,  so  she  picked  it  up  and  thrust  it  in 
again.  A  second  time  it  slipped  down,  and  once  more  she  put  it  back.  Again  her 
evil  intention  was  frustrated,  but  the  next  time  she  was  more  successful,  though 
even  then  only  half  of  it  was  consumed.  Taking  up  the  portion  that  fell  out  of  the 
fire,  she  exclaimed,  "  Surely  the  devil  is  in  that  tract,  for  it  won't  burn."  Her  curi- 
osity was  excited ;  she  began  to  read  it,  and  it  was  the  means  of  her  conversion. 
&purgeon. 

33 — 37*  they,  prob.  those  who  did  not  believe.  Abraham's  seed,  un- 
worthy descendants  of  the  "friend  of  God."  never  .  .  man,' strange  forget- 
fulness  both  of  their  past  history  and  present  state,  whosoever  .  .  sin,-'  He 
spoke  of  a  more  degrading  bondage  and  a  higher  freedom  than  they  imagined. 
and,  another  reply  to  their  boast,  servant,*  i?.  F.,  bondservant,  prob.  ref.  to 
Ishmael.  abideth  .  .  ever,  being  cast  out,  his  descs.  not  to  be  regarded  as 
the  true  seed,  son,  prob.  ref.  to  Isaac — the  free,  son  .  .  indeed,  vital 
union  with  Christ  alone  the  ground  of  true  sonship  and  real  freedom  •'  in  the  higher, 
spiritual  sense — that  to  wh.  the  figure  now  passes,  know,  and  admit,  seed,  ace. 
to  the  flesh ;  but  I  speak  of  a  higher  relation. 

Ye  shall  know  the  truth  and  the  truth  shall  make  you  free. — 1.  Three  mighty 
thoughts — knowledge,  truth,  freedom.  2.  Men  claim  to  be  free  born  or  to  attain  free- 
dom at  a  great  price;  yet  he  who  sins  is  a  slave  of  sin.     (1)  Political  freedom  is  but 


A.D.  20. 


"Infidelity 
makes  the  death 
of  Christ  to  be  no 
more  than  the 
death  of  an  or- 
dinary man." 
Dr.  Hammond. 

Jesus  was 
not  alone 

a  Jo.  ill.  14;  xil, 

■ii. 

h  1  Co.  ii.  8. 

c  Ma.  xxvli.  54 ; 
Lu.  xxiii.  47. 

d  Ac.   ii.  41 ;  xxi 

20. 

"Do  you  seek  any 
further  reward 
beyond  that  of 
having  pleased 
God?  In  truth, 
you  do  not  know 
how  great  a  good 
it  is  to  please 
Him."  Chrysostom. 

"God  finds  plea- 
sure In  us  when 
we  find  pleasure 
in  God."  Augvs- 
tine. 

freedom 
through  the 
truth 

e  Jo.  X.  42. 

/Ko.  il.7;  Col.  i. 
23 ;  He.  X.  38,  39. 

g  Ho.  vl.  3. 

h  Ps.  cxix.  45 ;  Jo. 
x\ii.  17;  Ko.  vl. 
14;  viii.  21;  Ja.  i. 
25;  ii.  12. 

"  To  come  to 
Christ  Is  no  one 
transient  act,  to 
be,done  once  only 
in  a  man's  life. 
What  Ho  calls 
'coming  to  Hira ' 
He  elsewhere  ex- 
presses by '  abid- 
ing In  Him,'  and 
by  '  continuing 
in  His  Word.'" 
Bp.  Beveridge. 

Abraham's 
seed 


t  Le.  XXV.  42. 

j  Ro.  vi.  16,  20  ; 
2Pe.  ii.  19. 

fcGa.  iv.  30;  Ro. 
ix.  6—12. 

I  Ro.  viii.  2. 

"  The  wages  that 
sin  bargains 
with  the  sinner 
are  life.pleasure, 
and    profit ;   but 


490 


JOHN. 


Chap.  viii.  38—41. 


A.D.  29. 


thewagesltpays 
him  are  death, 
torment,  and  de- 
struction. He 
that  would  un- 
derstand the 
falsehood  and 
deceit  of  sin, 
must  compare 
the  promises  and 
the  payment  to- 
gettiei."  Dr. South. 

August  1,  1834, 
was  the  day  on 
which  700,000 
English  colonial 
slaves  were 
made  f  r ee  . 
Throughout  the 
colonies  the 
churches  and 
chapels  were 
thrown  open, and 
the  slaves  crowd- 
ed into  them  on 
the  evening  of 
3lst  July.  As  the 
hour  of  midnight 
approached  they 
fell  upon  their 
knees  and  await- 
ed the  solemn 
moment,  all 
hushed  in  silent 
prayer.  When  12 
o'clock  sounded, 
they  sprang  up- 
on thoir  feet,  and 
through  every 
island  rang  the 
glad  sound  of 
thanksgiving  to 
the  Father  of  all, 
lor  the  chains 
were  broken  and 
the  slaves  were 
free. 

children 
resemble  the 
Father 

a  Jo.  xiv.  10,  24. 

b  Ma.  iii.  9. 

c  Eo.  li.  28,  29; 
ix.  7,  Ga.  iii.  7, 
29. 


e  Is.  Ixlii.  16; 
Ixiv.  8. 

"  They  said  this 
because  the  wor- 
ship of  idols  is 
often  called  in 
the  Prophets  for- 
nication ;  for  the 
same  reason 
they  add,  'We 
have  one  Father, 
even  God.'  "  Isi- 
dore Clarius. 

••  You  are  the 
yirs<  of  your  line," 
sneered  an  oppo- 
nent to  Cicero. 
He  retorted, 
"  And  you  are 
the  last  of 
yours." 


the  bark,  intellectual  freedom  but  the  fibre,  of  the  tree  spiritual :  freedom  is  the  sap. 
Men  contend  for  bark  and  fibre,  Christ  gives  the  sap.  Sometimes  we  have  political 
freedom,  but  formal,  sapless,  as  dead  as  telegraph  poles  strung  with  the  wires  of 
politicians.  3.  Circumstances  cannot  fetter  freedom  or  confer  it.  Joseph  was  as  free 
in  the  dungeon  as  on  the  throne.  "Stone  walls  do  not  a  prison  make,  nor  iron  bars 
a  cage."  The  Israelites  in  the  desert  were  a  nation  of  slaves  despite  their  liberty. 
It  matters  not  where  I  place  my  watch,  so  I  wind  it,  it  is  really  free;  if  I  interfere 
with  the  works,  wherever  it  may  be,  it  is  in  bondage.  So  of  man— bind,  chain,  im- 
prison; if  the  soul  be  in  sympathy  with  God,  sustained  by  truth,  you  have  a  free 
man;  if  the  reverse,  you  have  a  slave.  John,  though  in  prison,  was  free;  Herod, 
though  on  a  throne,  was  a  slave.  Freedom,  like  the  kingdom  of  heaven,  is  within. 
Gifford. 

Freedom  only  to  he  found  in  God. — Last  summer  the  good  ship  IFieZawd  brought 
over  a  large  number  of  caged  birds.  When  we  were  about  mid-ocean  one  restless 
bird  escaped  from  his  cage.  In  ecstacy  he  swept  through  the  air,  away  and  away 
from  his  prison.  How  he  bounded  with  outspread  wings  !  Freedom  !  How  sweet 
he  thought  it !  Across  the  pathless  waste  he  entirely  disappeared.  But  after  hours 
had  passed,  to  our  amazement,  he  appeared  again,  struggling  towards  the  ship  with 
heavy  wing.  Panting  and  breathless,  he  settled  upon  the  deck.  Far,  far  over  the 
boundless  deep,  how  eagerly,  how  painfully  had  he  sought  the  ship  again,  now  no 
longer  a  prison,  but  his  dear  home.  As  I  watched  him  nestle  down  on  the  deck,  I 
thought  of  the  restless  human  heart  that  breaks  away  from  the  restraints  of  relig- 
ion. With  buoyant  wing  he  bounds  away  from  church  the  2}7-ison,  and  God  the 
2)rison.  But  if  he  is  not  lost  on  the  remorseless  deep,  he  comes  back  again  with 
panting,  eager  heart,  to  Church  the  /io7ne,  and  God  the  home.  The  Church  is  not  a 
prison  to  any  man.  It  gives  the  most  perfect  freedom  in  all  that  is  good  and  all  that 
is  safe.  It  gives  him  liberty  to  do  what  is  right;  and  to  do  what  is  wrong  there  is 
no  rightful  place  to  any  man  in  all  the  boundless  universe.    JR.  S.  Barrett. 

38 — 41.  I  .  .  Father,"  mercy,  truth,  love,  ye  .  .  father  (v.  44), 
envy,  murder,  etc.  father/  assuming  that  He  ref.  to  Abraham,  saith,*^  show- 
ing that  true  sons  should  resemble  their  father,  seek  .  .  me,  shrink  not  fr. 
greatest  crime,  told  .  .  truth,  they  would  have  fawned  upon  the  speaker  of 
a  flattering  falsehood,  this  .  .  Abraham,''  who,  with  less  evidence,  believed 
God  even  when  obedience  seemed  to  imperil  all  his  hope.  Father  .  .  God,' 
catching  His  idea  of  a  spiritual  relation,  they  now  claim  to  be  the  children  of  God 
equally  with  Abraham. 

The  true  method  of  becoming  free. — 1.  Slavery  requires  two  parties — the  tyrant 
who  domineers,  and  the  slave  who  submits.  The  true  remedy  therefore  is  to  teach 
men  not  to  submit  to  unlawful  authority:  and  this  is  what  Christ  came  to  do.  What 
is  freedom  ?  To  have  the  proper  use  of  one's  powers  and  faculties.  The  condition 
of  the  free  action  of  the  understanding  is  that  the  animal  appetites  be  restrained 
within  certain  limits.  If  a  man  give  way  to  his  thirst  for  drink,  then  his  intellect 
ceases  to  act  freely,  and  thus  he  is  a  slave.  And  so  with  the  other  passions.  2. 
Christ  ofi"ers  to  set  us  free.  (1)  By  setting  before  us  the  only  Being  who  has  a  right 
to  control  our  thoughts,  and  by  demanding  that  we  should  fear  Him  and  no  one 
else.  Out  of  this  springs  all  true  freedom.  This  is  what  gave  boldness  to  the  early 
Christians.  "We  ought  to  obey  God  rather  than  man."  (2)  By  supplying  the  only 
adequate  motive — love  to  God  and  man.     Mliite. 

Tlie  last  days  of  Tliomas  Paz^ze.— Stephen  Grellet,  the  French  Quaker,  who  de- 
voted his  life  to  works  of  Christian  philanthropy  in  Europe  and  America,  has  left  on 
record  some  notes  of  the  latter  days  of  Tom  Paine.  This  miserable  infidel,  after  dif- 
fusing his  luibelief  in  Britain  and  America,  died  in  the  latter  countr3^  Grellet,  hear- 
ing that  Paine  was  ill,  resolved  to  see  him.  He  found  the  unhappy  man  in  most 
destitute  circumstances,  neglected  and  forsaken  by  his  friends  and  his  companions, 
with  no  one  to  care  for  him.  Grellet  had  much  of  his  Master's  compassion  for  the 
lost ;  he  became  a  good  Samaritan,  even  to  one  who  had  bitterly  opposed  the  God 
of  heaven.  He  provided  him  with  a  nurse,  and  supplied  a  variety  of  necessaries  for 
the  sick  man.  "Paine  was  mostly,"  records  Grellet,  "in  a  state  of  stupor;  but 
something  that  had  passed  between  us  had  made  such  ai\  impression  upon  him  tiiat, 
some  days  after  my  departure,  he  sent  for  me,  and  on  being  told  that  I  was  gone 
from  home,  he  sent  for  another  friend.  This  induced  a  valuable  young  friend  (Mary 
Roscoe),  who  had  resided  in  my  family,  and  continued  at  Greenwich  during  part  of 
my  absence,  frequently  to  go  and  take  him  some  little  refreshment  suitable  for  an 
invalid,  furnished  by  a  neighbor.     Once,  when  he  was  there,  three  of  his  deistical 


Cliap.  viii.  42—51. 


JOHN. 


491 


associates  came  to  the  door,  and,  in  a  loud  unfeeling  manner,  said,  '  Tom  Paine,  it 
is  said  you  are  turning  a  Cliristiau,  but  we  liope  you  will  die  as  you  bave  lived;'  and 
then  went  away.  On  which,  turning  to  Mary  Roscoe,  he  said,  'You  see  what  miser- 
able comforters  they  are.'  Once,  he  asi-^ed  her  if  she  had  ever  read  any  of  his 
writings ;  and  on  being  told  that  she  had  read  but  very  little  of  them,  he  inquired  what 
she  thought  of  them,  adding,  'from  such  a  one  as  you  I  expect  a  correct  answer.' 
She  told  him  she  had  coinmenced  reading  The  Age  of  Reason ;  but  it  had  so  dis- 
tressed her  that  slie  threw  it  into  the  fire.  '1  wish  all  had  done  as  you,'  replied 
Paine;  '  for  if  the  devil  has  ever  had  any  agency  in  any  work,  he  has  had  it  in  my 
writing  that  book.'  Miss  Roscoe  stated  that,  when  going  to  carry  him  some  re- 
freshment, she  repeatedly  iieard  him  uttering  the  language,  '0  Lord,  Lord,  God,' 
or,  'Lord  Jesus,  have  mercy  on  me.'  " 

43 — 44.  ye    .    .    me,"  the  Son  of  God:  His  beloved  Son.    understand, 

apprehend  the  true  meaning,  because  .  .  word,*  hear  it,  that  is,  with  the 
inner  ear.  The  heart  afl'ects  tlie  hearing  now  as  then,  father  .  .  devil,''  as 
they  spoke  of  spiritual  relationship,  He  names  their  spiritual  father,  will  do,  R.  V.. 
"it  is  your  will  to  do."  and  .  .  do,  like  begets  hke.  murderer,  they  seek 
to  kill  Jesus,  animated  by  their  father's  spirit,  truth,''  truthfulness,  lie  .  . 
own,  his  nature,  essentially  false. 

TJie  Fatherhood  of  God  in  spirit  and  truth. — Consider — I.  The  doctrine  of  the 
Divine  Fatherhood  as  taught  in  Scripture,  and  still  further  developed  and  interpreted 
by  our  Lord.  H.  The  immediate  practical  application  of  the  truth,  given  in  our 
Lord's  words.  Note — 1.  That  God's  dealings  with  all  men  are  designed  to  bring  us 
to  the  full  knowledge  of  Him  in  Christ;  2.  That  if  we  do  give  our  hearts  to  learn 
what  God  is  thus  teaching  us,  we  shall,  by  a  Divine  attraction  and  an  effectual  lead- 
ing, be  brought  to  Christ.     W.  Smith. 

Two  fatherless  children. — Of  Mr.  Haynes,  the  colored  preacher,  it  is  said,  that 
some  time  after  the  publication  of  his  sermon  on  the  text,  "  Ye  shall  not  surely  die," 
two  reckless  young  men  having  agreed  together  to  try  his  wit,  one  of  them  said, 
"  Father  Haynes,  have  you  heard  the  good  news  ?  "  "  No,"  said  Mr.  Haynes,  "  what 
is  it?"  "  It  is  great  news  indeed,"  said  the  other,  "and,  if  true,  your  business  is 
done."  "What  is  it?"  again  inquired  Mr.  Haynes.  "Why,"  said  the  first,  "the 
devil  is  dead."  la  a  moment,  the  old  gentleman  replied,  lifting  up  both  hands,  and 
placing  them  on  the  heads  of  the  young  men,  and  in  a  tone  of  solemn  concern,  "  Oh, 
poor  fatherless  children  !  what  will  become  of  you  ! " 

45 — 47.  truth  ,  .  not,'  yet  how  oft.  will  men,  on  small  grounds,  believe  a 
fiction.  convinceth,-''-R.  F.,  "convicteth."  if  .  .  truth,  as  I  certainly  am  likely 
to  do,  as  one  who  cannot  be  proved  to  be  guilty  of  any  sin.  God  .  .  words,  «-e., 
the  words  I  speak  to  you  {vv.  38,  40).  hear  .  .  God,  your  moral  condition  and 
relation  hinder  you. 

Unbelief  traced  to  its  source. — I.  The  prevalence  of  unbelief:  1.  Men  believed 
not  even  our  Lord  Himself;  2.  Nor  are  His  servants  believed  at  this  day.  H.  The 
source  from  whence  it  flows:  1.  You  will  not  inquire  into  what  you  hear;  2.  You  are 
averse  to  the  truth,  as  far  as  it  comes  before  you;  3.  You  are  determined  to  hold  fast 
your  lusts,  which  are  condemned  by  it.     C.  Simeon. 

Wickedness  of  unbelief. — The  late  Dr.  Heugh,  of  Glasgow,  a  short  time  before 
he  breathed  his  last,  said,  "  There  is  nothing  I  feel  more  than  the  criminality  of  not 
trusting  Christ  without  doubt — without  doubt.  Oh,  to  think  what  Christ  is,  what 
He  did,  and  whom  He  did  it  for,  and  then  not  to  believe  Him,  not  to  trust  Him  ! 
There  is  no  wickedness  like  the  wickedness  of  unbelief !  "  If  we  love  God,  we  shall 
receive  Christ. — If  a  child  were  far  away  in  India,  and  he  had  not  heard  from  home 
for  some  time,  and  he  at  last  received  a  letter,  how  sweet  it  would  be  !  It  comes 
from  father.  How  pleased  he  is  to  get  it !  But  suppose  a  messenger  should  come 
and  say,  "I  come  from  your  father,"  why,  he  would  at  once  feel  the  deepest  interest 
in  him.  Would  you  shut  your  door  against  your  father's  messenger  ?  No :  but  you 
would  say,  "Come  in,  though  it  be  in  the  middle  of  the  night,  I  shall  always  have 
an  ear  for  you."     Shall  we  not  thus  welcome  Jesus  ?    Spurgeon. 

48 — 51.  answered,  ironically,  railing.  Samaritan,  yes,  truly  "the  Good 
Samaritan."  devil, ^  reckless  charge  of  people  who  knew  not  what  to  say. 
Jesus,  etc.,  note  the  mildness  of  His  reply,  as  compared  with  what  He  might  have 
said  and  done,  ye  .  .  me,  and  hence  God  is  dishonored,  seek  .  .  glory,'^ 
otherwise  He  would  flatter  the  people.     One,  i-  e.,  God.    judgeth,  betw.  Me  and 


"  Aa  we  are 
obliged  to  obey 
the  divine  law, 
though  our  will 
murmur  against 
it;  so  are  we 
obliged  to  be- 
lieve the  Word  of 
God,  though  our 
reason  bo  shock- 
ed at  it;  for  if  we 
should  believe 
only  such  things 
as  are  agreeable 
to  our  reason,  we 
assent  to  the 
matter.not  to  the 
author;  which  is 
no  more  than  we 
do  to  a  suspected 
witness."  Bacon. 


the  children 
of  the  devil 

a  Mai.  i.  6 ;  1  Jo. 
V.  1. 

b  Is.  vi.  9.  "Ye 
are  not  able  bee. 
the  preponderat- 
ing bias  of  the 
heart  draws  it  to 
evil."  Melancthon. 
'•  By  putting  the 
question,  He  in- 
tends to  take  out 
of  their  hands 
what  was  the 
subject  of  their 
continual  boast- 
ing, that  they 
were  led  by  rea- 
son and  judg- 
ment to  oppose 
Him."    Calvin. 


c  Ma.  xlii.  38 ; 
Jo.  iii.  8. 

d  Jude  6. 


The  only  reason 
why  so  many  are 
against  the  Bible 
is  because  they 
know  the  Bible  is 
against  them.. 
Bowes. 


the  innocence 
ot  Christ 

eGa.  iv.  16;  2Th. 
ii.  10. 

/  He.  iv.  15. 

"  Once  wedded 
fast  to  some  dear 
falsehood,  hug  it 
to  the  last." 


Jesus  sought 
not  His 
glory 

g  Jo.  Til.  20. 
h  Jo.  V.  41. 


492 


JOHN: 


Chap.  viil.  52—55. 


Scepticism  is  not 
inteilectual  only, 
it  is  moral  also— 
a  chronic  atro- 
phy and  disease 
of  the  whole  soul. 
A  man  lives  by 
believing  some- 
thing, not  by  de- 
bating and  argu- 
ing about  many 
things.  A  sad 
case  for  him 
when  all  he  can 
manage  to  be- 
lieve is  some- 
thing he  can  but- 
ton in  his  pocket 
—something  he 
can  eat  and  di- 
gest. Lower  than 
that  he  will  not 
get.  CarlyU. 

••  All  the  objec- 
tions against  the 
Trinity  proceed 
from  hence,  that 
men  discourse 
about  an  infinite 
being  as  they 
would  about  a 
finite  one,  with- 
out considering 
the  difference  of 
the  subject  they 
are  ujiou,  and 
what  an  im- 
m^ense  dispr' por- 
tion there  is."  J. 
Seed. 

"Christianity, 
which  is  always 
true  to  the  heart, 
knows  no  ab- 
stract virtues, 
but  virtues  re- 
sulting from  our 
wants,  and  use- 
ful to  all."  Cha- 
UaubrUmd. 


Jestis  before 
Abraham 

"A  disposition  to 
dispute  the 
truth  will  never 
be  blessed  with 
the  grace  of 
truth."  Bp.  Wil- 
son. 

"The  more  they 
hear,  the  worse 
they  are.  First, 
they  thought 
Christ  had  a 
devil;  then  they 
said  it;  last  of 
all,  theyfcneio  it." 
Culman. 


you.     death,  the  d.  of  the  body  is  not  reckoned  as  d.  any  more  than  the  life  of  the 
body  is  life  in  our  Lord's  discourses.     Alford. 

The  saving  effect  of  observing  ChrisVs  sayings. — I.  What  we  are  to  understand 
by  the  expression,  keeping  Christ's  saying:  1.  It  implies  attention;  2.  And  putting- 
it  before  all  maxims  of  mere  morality.  II.  The  special  privilege  that  such  an  obe- 
dient believer  has,  in  that  he  shall  never  see  death.     R.  Cecil. 

A  letter  to  M.  Ernest  Renan. — Renan  having  said,  in  his  "  Life  of  Jesus,"  that  the 
proper  way  of  proving  the  reality  of  a  miracle  is  to  show  one;  a  pamphleteer 
"  shows  "  him  one  in  a  letter  "  upon  the  Establishment  of  the  Christian  Religion," 
as  follows: — "Sir, — Permit  me  to-day  to  draw  your  attention  again  to  the  establish- 
ment of  the  Christian  religion,  a  fact  upon  whicii  we  naturally  difl'er  in  opinion.  Like 
you,  I  have  striven  to  identify  its  cause  with  the  mere  forces  of  man.  I  have  failed 
in  my  endeavor.  The  supernatural,  then,  has  been  the  only  conducting  thread 
which  has  helped  me  to  escape  from  the  labyrinth  where  I  see  you  continually  seek- 
ing to  rectify  yourself,  without  ever  doing  it,  and  condemned  to  escape  therefrom 
only  when  you  shall  have  proved  that  there  is  nothing  miraculous  in  the  establish- 
ment of  Christianity.  Pardon  this  little  digression.  I  go  straight  to  the  work. 
There  is  a  religion  called  the  Christian,  whose  founder  was  Jesus,  named  the  Christ. 
This  religion,  which  has  lasted  eighteen  centuries,  and  which  calls  itself  the  natural 
development  of  that  Judaism  which  ascends  near  to  the  cradle  of  the  world,  had  the 
Apostles  for  its  first  propagators.  "When  these  men  wished  to  establish  it  they  had 
for  adversaries — the  national  pride  of  the  Jews;  the  implacable  hatred  of  the  Sanhe- 
drin;  the  brutal  despotism  of  the  Roman  emperors;  the  railleries  and  attacks  of  the 
philosophers:  the  libertinism  and  caste-spirit  of  the  Pagan  priests;  the  savage  and 
cruel  ignorance  of  the  masses;  the  faggot,  and  bloody  games  of  the  circus.  They 
had  an  enemy  in — every  miser;  every  debauched  man;  every  drunkard;  every 
thief;  every  murderer;  every  proud  man;  every  slanderer;  every  liar.  Not  one  of 
the  vices,  in  fact,  which  abuse  our  poor  humanity  which  did  not  constitute  itself 
their  adversary.  To  combat  so  many  enemies,  and  surmount  so  many  obstacles, 
they  had  only  their  poverty;  their  obscurity;  their  weakness;  their  fewness;  the 
Cross.  If  you  had  been  their  contemporary  at  the  moment  when  they  began  their 
work,  and  Peter  had  said  to  you,  'Join  with  us,  for  we  are  going  to  the  conquest  of 
the  world ;  before  our  word  Pagan  temples  shall  crumble,  and  their  idols  shall  fall 
upon  their  faces ;  the  philosophers  shall  be  convinced  of  their  folly ;  from  the  throne 
of  Caesar  we  shall  hurl  the  Roman  eagle,  and  in  its  place  we  shall  plant  the  Cross; 
we  shall  be  the  teachers  of  the  world;  the  ignorant  and  the  learned  will  declare 
themselves  our  disciples; '  as  you  are  tolerant  from  nature  and  principle,  you  would 
have  defended  him  before  the  Sanhedrin,  and  have  counselled  it  to  shut  up  the 
fisherman  of  Bethsaida  and  his  companions  in  a  madhouse.  And  yet,  sir,  what  you 
would  have  thought  a  notable  madness,  is  to-day  a  startling  reality  with  which  I  leave 
you  face  to  face."    Evang.  Witness. 

52 — 55.  MOW  .  .  know,  so  they  made  the  charge  without  knowing  bef. 
They  jumped  at  the  conclusion  that  He  ref.  to  bodily  death,  and  thought  they  could 
refute  Him.  wliotn  .  .  thyself?  i\\e  great  have  died;  how  wilt  Thou  keep 
Thy  followers  fr.  dying?  your  God,  i-e.,  the  God  of  Israel;  identified  by  Christ 
as  His  Father,  known  him,  truly;  in  that  sense  in  wh.  alone  God  can  be  known. 
know  .  .  not,  as  wrong  for  a  true  son  to  deny,  as  for  a  hypocrite  to  claim  this 
relation. 

The  reproach  of  the  Jews — TJtou  hast  a  devil.— 'T\iq  reproach  of  Christ,  our 
honor.  A  reproach — I.  For  us;  II.  Of  us;  III.  To  us.  Enmity  against  Christ. — 
I.  It  shows  ingratitude;  II.  Betrays  folly;  III.  Prepares  for  perdition.  Rauten- 
berg. 

Mistake  of  the  intellect. — In  the  early  ministry  of  Dr.  Chalmers,  he  had  been 
given  to  scientific  studies,  and  published  a  pamphlet  in  which  he  reflected  severely 
upon  such  ministers  as  did  not  do  the  same.  Years  after,  this  pamphlet  was  cast  up 
to  him  in  the  General  Assembly,  to  show  his  inconsistency  in  then  urging  what  he 
now  discarded.  Having  acknowledged  himself  the  author  of  the  pamphlet,  he 
added,  "Alas,  sirs  !  so  I  thought  in  my  ignorance  and  pride.  I  have  now  no  reserve 
in  declaring  that  the  sentiment  was  wrong;  and,  in  giving  utterance  to  it,  I  penned 
what  was  outrageously  wrong.  Strangely  blinded  that  I  was  !  What,  sir,  is  the 
object  of  mathematical  science  ?— magnitude,  and  the  proportions  of  magnitude. 
But,  then,  sir,  I  h&^  forgotten  two  magnitudes.  I  thought  not  of  the  littleness  of 
time  :  I  recklessly  thought  not  of  the  greatness  of  eternity." 


Chap.  ix.  1—7. 


JOHN. 


493 


56—59*  rejoiced,"  in  strong  hope,  saw/  with  the  eye  of  faith.  glad<^  (the 
word  Isaac  =  laughter),  the  view  of  Messiah's  day — the  time  when  the  true  Lamb 
was  oflered — when  God  gave  His  Son — cheered  him.  hast  .  .  seen,  Jesus 
had  doubtless;  but  He  had  not  said  this,  before  "  .  .  am,''  He  asserts  His  es- 
sential pre-existence.  took  .  .  stones,  constituting  themselves  judge,  jury, 
and  executioners ;  ab.  to  inflict  lynch-law  ou  Christ.  They  held  Him  guilty  of  blas- 
phemy,    going     .     .    by,  the  B.  V.  omits  these  words. 

CJiristian  jJiety  in  relation  to  the  future. — I.  Christian  piety  turns  the  soul  to- 
wards the  future.  II.  It  fastens  the  soul  upon  Christ  in  the  future.  III.  It  brings 
joy  to  the  soul  from  the  future.     Homilist. 

In  chap.  8,  John  traces  the  course  of  popular  opinion  from  a  somewhat  hopeless 
perplexity  to  a  furious  hostility  that  at  last  broke  out  in  actual  violence  (v.  59) ;  Jesus 
did  not  indeed  immediately  retire  as  if  further  efforts  to  induce  faith  were  useless,  but 
when  the  storm  broke  out  a  second  time  (ch.  x.  39,  40)  He  finally  withdrew.  What 
grounds  of  faith  had  Jesus  presented,  and  what  were  the  real  reasons  for  His  rejec- 
tion ?  Jesus  declared  that  He  was  upon  earth  and  accessible,  and  had  come  to  make 
God's  presence  felt  and  His  will  known,  and  that  the  true  believer  must  so  trust  in 
Christ,  that  whatever  Christ  says  He  is,  the  believer  must  accept.  It  was  "  eternal 
life  "  which  He  constantly  proclaimed.  Jesus  presented  reasons  why  open-minded 
persons  should  trust  Him.  I.  He  was  endorsed  by  John  as  the  one  sent  from  God. 
II.  He  expected  that  His  claim  to  have  come  forth  from  God  would  be  believed  on  His 
own  word,  because  His  character  and  bearing  were  truth-compelling;  His  works  of 
compassion  were  also  full  of  significance  and  easily  understood.  The  true  reasons  of 
Jesus'  rejection  were— -I.  That  He  disappointed  the' popular  Messianic  expectation.  II. 
The  blindness  induced  by  alienation  from  the  Divine. 


CHAPTER    THE  NINTH. 


1—3-  man,  begging  {v.  8).  blind  .  .  birth,  chronic  blindness.  Man 
well  known,  disciples,  who  yet  clung  to  old  beliefs,  who,  etc.,  it  was  com.  be- 
lieved that  special  calamities  were  evidences  of  special  sin.  This  the  misapplication  of  a 
truth— sin  the  root  of  all  evil,  neither  .  .  sinned,  so  as  to  cause  this  aflElic- 
tion.     All  have  sinned,     works     .     .     him,'  by  the  mir.  I  will  perform. 

Opening  the  eyes  of  one  blind  from  his  birth. — I.  The  preliminaries  of  this  mem- 
orable miracle:  1.  A  strange  question ;  2.  A  conclusive  reply ;  3.  A  solemn  reflec- 
tion; 4.  A  glorious  announcement.  II.  The  peculiar  manner  in  which  it  was  wrought: 
1.  The  action;  2.  The  command — (1)  To  try  the  man's  faith;  (2)  To  give  greater 
publicity  to  the  miracle;  3.  The  result,  ill.  The  various  inquiries  and  disputes 
which  this  miracle  occasioned. 

I  never  saw  till  I  was  blind. — "Went  to  see  Lady  Ross's  grounds.  Here  also  I 
saw  blind  men  weaving.  May  I  never  forget  the  following  fact !  One  of  the  blind 
men,  on  being  interrogated  with  respect  to  his  knowledge  of  spiritual  things,  an- 
swered, 'I  never  saw  till  I  was  blind;  nor  did  I  ever  know  contentment  when  I  had 
ray  eyesight,  as  I  do  now  that  I  have  lost  it:  I  can  truly  affirm,  though  few  know 
how  to  credit  me,  that  I  would  on  no  account  change  my  present  situation  and  cir- 
cumstances with  any  that  I  ever  enjoyed  before  I  was  blind.'  He  had  enjoyed  eye- 
sight till  twenty-five,  and  had  been  blind  now  about  three  years.  My  soul,"  Mr. 
Simeon  adds,  "  was  much  affected  and  comforted  with  his  declaration.  Surely' there 
is  a  reality  in  religion  !  "    Rev.  0.  Simeon's  Journal  of  a  Tour  through  Scotland. 

On  my  bended  knee 

I  recognize  thy  purpose  clearly  shown  ; 
My  vision  thou  hast  dimmed,  that  I  may  see 

Thyself,  thyself  alone. 

Miss  E.  Lloyd,  on  Milton's  Blindness. 

4 — 7.  I  must,  R.  v.,  we  must,  day,  what  I  have  to  do  in  this  present  life 
I  must  finish,  night,  of  death,  when  My  earthly  mission  will  be  over,  man 
work,  but  Jesus  is  still  at  work,  light,-''  His  presence,  the  world's  daytime! 
Spat»  .  .  clay,  not  to  aid  Himself,  but  to  help  the  weak  faith  of  the  man. 
wash,  a  further  test  of  faith.  Siloam,*  {sent).  There  is  yet,  E.  of  the  Kidron,  a 
village  of  Siloam,  or  Silwdn.  came  seeing,  obedience  of  faith  rewarded,  and 
work  of  God  manifested. 


Abrahatu 
sa-w  the  day 
of  Christ 

a  Lu.  XX.  37,  38. 


6  He. 
XV.  6; 


xi.  13 ;  Ge. 
Eo.  iv.  3. 


cGa.  lii.  16;  cf. 
Ge.  xxii.  1—13. 

dEx.  lii.  14;  Is. 
xliii.  13;  Jo.  i.  1, 
2;  Col.  i.   17;  Re. 


"As  man.  He 
fled  from  the 
stones  ;  but  woe 
unto  them  from 
whose  stony 

hearts  Christ 
fleeih."  Augus- 
tine. 

a  man  blind 
from  his 
birth 

Sufferings  "are 
the  shavings  and 
sawdust  and 
general  disorder 
of  the  carpen- 
ter's workshop, 
which  are  neces- 
sarily thrown  off 
in  the  making  of 
the  needful  arti- 
cle. It  is  to  it,  to 
the  finished 
work,  we  must 
look,  and  not  to 
the  shavings.  If 
we  would  under- 
stand the  actual 
state  of  things 
around  us."  Ex- 
positor's Bible. 

e  Jo.  xi.  i. 

"Before  a  con- 
fessed and  un- 
conquerable dif- 
ficulty (such  as 
the  origin  and 
extentof  evil)my 
mind  reposes  as 
quietly  as  in  pos- 
session of  a  dis- 
covered truth." 
Dr.  Arnold. 

the  blind 
man  cured 

/Jo.  I.  5,  9;  vlll. 
12;  xli.  35,46. 

g  Mk.  viil.  23. 

h  Ne.  iii.  15. 

Find  out  what 
people  see,  and 
you  will  know 
what  they  are. 
People  mostly 
see  what  they 
look  for;  and  th'y 
look  for  what 
they  want.  It  is 
curious  to  listen 
to  the  account  ot 


494 


JOHN. 


Chap.  ix.  8—12. 


what  people  have 
seen :  how  some 
saw  a  dress,  and 
some  a  face,  and 
some  saw  noth- 
ing. Pearce. 

"As  Christ  made 
the  blind  man 
see  by  applying 
clay  to  his  eyes, 
80  He  hath  made 
us  to  see  what  we 
could  not  by  ap- 
plying His  body 
made  of  clay, 
and  setting  it  be- 
fore our  eyes." 
Mm.  Austin. 

Has  it  not  been 
said  in  scores  of 
good  books  that 
the  subject  was 
born  of  "poor  but 
pious  parents  "? 
Why,  indeed,  the 
but?  "Of  rich 
but  pious  pa- 
i-ents "  is  a 
phrase  I  never 
heard,  and  yet  it 
were  the  greater 
wonder.    Pearce. 


examination 
of  the  blind 
man 

"Philosophy 
may  infuse  stub- 
bornness," said 
Cecil,  '  but  re- 
ligion only  can 
give  patience." 
If  correct  esti- 
mates of  worldly 
and  unworldly 
treasures  can  be 
gained  only  in 
the  white  heat  of 
furnace  pains, 
then  these  are 
well.  Every  un- 
toward condition 
of  our  human 
life  has  some 
beneficent  and 
glorious  possi- 
bility in  it.  God 
only  knows  what 
that  is.  He  only 
can  bring  it  out. 
I)e  Witt  S.  Clarke. 

"  His  whole  life 
upon  earth  was 
for  our  correc- 
tion and  dis- 
ci pi  ine."  Au- 
gustine. 


Lessons  fro7n  the  healing  of  the  blind  man. — I.  Very  little  knowledge  of  Christ 
is  sufficient  for  salvation.  A  child  knows  more  than  that  beggar  did  of  Christ,  but 
he  knew  enough  to  do  as  he  was  bidden,  and  that  was  enough  to  save  him.  Christ 
did  not  wait  until  he  fully  apprehended  His  character  before  He  healed  him.  "He 
that  willeth  to  do  His  will  shall  know,"  &c.  II.  There  is  one  class  in  this  story  who 
made  themselves  the  world's  laughing-stock — the  Pharisees.  They  would  not  be- 
lieve their  own  eyes.  They  were  so  eager  to  establish  their  point  that  they  made 
tliemselves  ridiculous.  There  are  many  people  now  who  disbelieve  in  the  face  of 
stronger  evidence,  and  who  do  not  believe  for  the  same  reason  as  the  Pharisees — 
because  they  will  not.  III.  An  ounce  of  experience  is  worth  a  ton  of  theory.  The 
blind  man,  alone  and  ignorant,  had  the  advantage  of  the  whole  college  of  rabbis  be- 
cause he  had  experience  on  his  side.  He  could  establish  a  fact  when  they  could  only 
ask  questions.     It  is  better  to  know  one  thing  than  to  guess  a  good  many.     Anon. 

Living  to  do  good. — An  eminent  divine,  suffering  under  chronic  disease,  consulted 
three  physicians,  who  declared,  on  being  questioned  by  the  sick  man,  that  his  dis- 
ease would  be  followed  by  death  in  a  shorter  or  longer  time,  according  to  the  man- 
ner in  which  he  lived:  but  they  unanimously  advised  him  to  give  up  his  office,  be- 
cause, in  his  situation,  mental  agitation  would  be  fatal  to  him.  "  If  I  give  myself  to 
repose,"  inquired  the  divine,  "how  long,  gentlemen,  will  you  guarantee  my  life  ? " 
"  Six  years,"  answered  the  doctors.  "And  if  I  continue  in  office  ? "  "  Three  years  at 
most."  "Your  servant,  gentlemen,"  he  replied :  "I  should  prefer  living  two  or  three 
years  in  doing  some  good,  to  living  six  in  idleness."  What  a  contrast  to  this  is  the 
thoughtless  saying,  "A  short  life  and  a  merry  one  ! " 

8 — 13.  said,  etc.,  the  cure  had  altered  his  appearance,  some  .  .  others, 
none  were  certain ;  or  prob.  liked  to  admit  that  a  cure  had  been  wrought,  but  .  . 
he,  this  should  settle  all  doubts,  how,  and  hoic  it  may  be  asked,  could  one  who 
was  blind  tell  precisely  when  the  cure  was  being  wrought  ?  answered,  stating 
the  simple  facts  of  the  case,  and  no  more,  where  .  .he?  they,  too,  were 
blind,  but  unwilling  to  be  cured. 

1.  Let  us  learn  that  the  supreme  business  of  life  is  unselfish  service,  and  that  the 
time  for  service  is  now.  2.  Let  us  learn  the  wisdom  and  power  of  Jesus'  method  in 
reaching  men.  He  authenticates  Himself  to  men  by  His  works  as  well  as  by  His 
word.  Bring  men  face  to  face  with  Jesus;  then  they  too,  like  the  blind  man  who 
was  healed,  will  at  last  say,  "  Lord,  I  believe."  3.  Finally,  let  us  learn  the  true  nature 
of  faith.  Faith  is  not  mere  credulity,  it  is  an  attitude  and  an  act  of  the  soul.  Its 
object  is  not  a  proposition,  but  a  person.  It  reposes  not  on  greatness  or  power 
alone,  but  on  goodness.     Ation. 

The  Pool  of  Siloani. — The  water  of  the  Pool  of  Siloam  flows  out  through  a  small 
channel  cut  or  worn  in  the  rock,  and  descends  to  refresh  the  gardens  which  are 
planted  below  on  terraces,  illustrating  the  expression,  "a  fountain  of  gardens;"  for 
a  fountain  in  such  a  situation  waters  many  gardens.  These  are  the  remains  of  the 
king^s  garden  mentioned  by  Nehemiah  and  Josephus.  Leaving  the  pool,  we  pro- 
ceeded up  the  valley  of  Jehoshaphat,  with  the  village  of  Siloam  on  our  right,  which 
literally  hangs  upon  the  steep  brow  of  the  Mount  of  Ofl'ence.  We  came  to  the  spring 
or  fountain-head  of  Siloam,  beneath  the  rocky  side  of  Moriah.  We  came  to  a  wide 
cavern,  partly  or  entirely  hewn  out  by  the  hands  of  man,  and  descending  two  flights 
of  steps  cut  in  the  rock,  worn  smooth  and  white  like  marble,  we  came  to  the  water. 
From  this  point  it  flows  tlirough  the  subterranean  canal  already  mentioned,  and  sup- 
plies tlie  pool  of  Siloam.  But  it  flows  in  such  perfect  stillness  that  it  seemed  to  us  to 
be  a  standing  pool,  until  we  put  our  hands  into  it  and  foil  the  gentle  current  press- 
ing them  aside.  Nothhig  could  be  more  descriptive  of  the  flow  of  these  waters  than 
the  words  of  Isaiah, — "The  waters  of  Shiloah  that  go  softly."  Wild  flowers,  and, 
among  other  plants,  the  caper  tree,  grow  luxuriantly  around  Siloam.  McCheyoic 
The  consecration  of  life  to  great  designs. — Aurungzebe.  an  Indian  prince,  had  lived, 
as  other  Oriental  monarchs  do,  in  selfish  and  sensual  indulgence's.  In  a  farewell  let- 
ter to  his  son  he  says:  "I  came  a  stranger  into  the  world,  and  a  stranger  I  go  out  of 
it.  I  know  nothing  about  myself,  what  I  am  or  what  is  my  destiny.  My  life  has 
been  passed  vainly,  and  now  the  breath  which  rose  is  gone,  and  has  left  not  even  a 
hope  behind."  This  is  in  every  respect  just  what  the  Christian  idea  of  life  is  not.  A 
Christian  life  in  its  true  conception  is  a  great  and  a  good  one.  It  is  devoted  to  ob- 
jects worthy  of  a  man.  Dr.  Arnold  expresses  it  in  brief  when  he  says:  "I  feel  more 
and  more  the  need  of  intercourse  with  men  who  take  life  in  earnest.  It  is  i)ainfu!  to 
me  to  be  always  on  the  surface  of  things.  Not  that  I  wish  for  much  of  what  is  called 
religious  conversation.     That  is  often  apt  t^  be  on  the  surface.     But  I  want  a  sign 


Chap.  ix.  13—23. 


JOHN. 


495 


which  one  catches  by  a  sort  of  masonry,  that  a  man  knows  what  he  is  about  in  life. 
WhcQ  I  find  this,  it  opens  my  heart  with  as  fresh  a  sympathy  as  when  I  was  twenty 
years  younger."    Austin  Phelps. 

13 — 15.  Pharisees,  who  would  be  willing  judges  of  the  act  in  relation  to  the 
time,  sabbath-day  .  .  eyes,  how  many  have  since  received  sight  on  that  day 
of  wh.  Jesus  is  the  Lord,  asked,  etc.,  not  to  learn  whether  there  was  evidence  of 
Christ's  Divinity,  but  to  prove  Him  a  Sabbath-breaker." 

Facts  not  theories. — I.  The  question  proposed:  1.  "What  was  designed — (1)  To 
criminate  Jesus;  (2)  To  baiile  the  man;  2.  What  was  admitted — (1)  That  the  man 
had  been  blind;  (2)  That  he  now  saw.  II.  The  answer  given.  It  contained:  1.  A 
simple  statement  of  what  was  done — (I)  Jesus'  acts;  (2)  His  own  obedience;  (3) 
The  result;  2.  No  explanation  oflfered.  This  was  beyond — (1)  His  knowledge;  (2) 
The  scope  of  the  question.  Learn — Let  men  in  stating  their  experience  keep  to  the 
simple  facts  of  the  case. 

The  blind  taught  to  see. — "  Only  in  February  last  that  poor  blind  fellow  who  sits 
on  the  form  there  was  utterly  ignorant.  See  how  his  delicate  fingers  run  over  the 
raised  types  of  his  Bible,  and  he  reads  aloud  and  blesses  God  in  his  heart  for  the 
precious  news,  and  for  those  who  gave  him  the  avenue  for  truth  to  his  heart.  '  Jesus 
Christ  will  be  the  first  person  I  shall  ever  see,'  he  says,  '  for  my  eyes  will  be  opened 
in  heaven.'  Thus  even  this  man  becomes  a  missionary.  At  the  annual  examination 
of  this  school,  one  of  the  scholars  said,  '  I  am  a  little  blind  boy.  Once  I  could  see ; 
but  then  I  fell  asleep — a  long,  long  sleep — I  thought  I  should  never  awake.  And  I 
slept  till  a  kind  gentleman,  called  Mr.  Mott,  came  and  opened  my  eyes — not  these 
eyes,'  pointing  to  his  sightless  eyeballs,  '  but  these,''  lifting  up  his  tiny  fingers — '  these 
eyes;  and  oh  !  they  see  such  sweet  words  of  Jesus,  and  how  He  loved  the  blind.' "' 

16 — 19.  man  .  .  day,  their  bigotry  prevented  them  fr.  seeing,  or  their 
malice  fr.  admitting,  that  the  cure  proved  the  contrary,  others,"'  having  more 
shrewdness  or  honesty,  division,''  so  the  world  is  still  divided,  not  through  lack  of 
evidence,  but  by  presence  of  evil  motives,  etc.  He  .  .  prophet,*  and,  as  such, 
has  a  Divine  commission.  Jews  .  .  believe,-^  unbelief  leads  to  sifting 
of  evidence,  and  further  manifesting  of  truth.  Thus  sceptics,  yet  unwittingly, 
aid  the  cause  of  truth,  parents,  who  certainly  knew,  but  not  better  than 
the  man,  who  said,  "I  am  He."  how  .  .  see?  the  parents,  alarmed  (?\  22), 
might  have  taken  refuge  in  a  lie. 

The  Bible. — I.  It  is  a  fact  that  bad  men  dislike  it,  avoid  it  and  are  afi-aid  of  it. 
As  a  practical  argument  this  amounts  to  a  great  deal.  If  a  ruler  is  a  terror  to  evil 
doers,  the  presumption  is  that  he  represents  the  spirit  of  justice;  and  if  the  Bible  is 
avoided  by  bad  men,  the  presumption  is  that  its  moral  tone  is  intolerable  to  their 
reproachful  consciences.  II.  It  is  a  fact  that  where  it  is  received  and  thoroughly 
acted  upon,  the  result  is  a  purified  morality.  III.  It  is  a  fact  that  it  compels  those 
who  really  believe  it  to  exert  themselves  in  every  possible  way  for  the  good  of  man- 
kind. It  allows  no  ignoble  ease,  smites  every  self-indulgent  excuse,  and  approves 
all  labor  for  others.  IV.  It  is  a  fact  that  in  tliose  countries  that  are  noted  for  allow- 
ing the  free  use  of  the  Bible,  liberty,  education,  science,  are  held  in  the  highest  honor. 
This  is  not  a  matter  of  speculation.  It  is  proved  in  England,  Germany,  and  America. 
Parker. 

20 — 23.  know  .  .  son,  and  are  willing  to  acknowledge  him.  that  .  . 
blind,  a  fact  that  had  long  caused  them  bitter  sorrow,  he  .  .  age,  a  proper 
legal  witness  therefore,  feared,'  how  fear  of  persecution  operates  to  stifle  truth 
and  conscience  !  already,  having  prejudged  the  case,  any  man,  not  allowing  to 
others  the  right  of  judging  claimed  by  themselves,  put  out,  etc.,^  ex-synagogued. 
Dif.  degrees  of  excommunication.  This  prob.  the  first.  Expelled  fr.  s.  for  thirty  days. 
Not  to  approach  wife  or  friends  within  four  cubits. 

Second  and  third  degrees  of  excommunication. — But  if  at  the  end  of  thirty  days 
his  repentance  was  not  declared,  he  was  then  subject  to  the  Cher  em  or  curse.  This 
is  supposed  to  be  the  same  as  the  "  delivering  over  unto  Satan"  mentioned  by  the 
Apostle.  His  offence  vi^as  proclaimed  in  the  sj'nagogue  to  which  he  belonged;  and 
at  the  time  of  pronouncing  the  curse,  lamps  or  candles  were  lighted,  which,  at  its  con- 
clusion, were  extinguished,  to  express  that  the  excommunicated  person  was  then  ex- 
cluded from  the  light  of  heaven.  The  person  thus  publicly  cursed  might  neither  teach 
others  nor  they  teach  him ;  but  by  study  and  research  he  might  teach  himself,  that, 
haply,  he  might  be  convinced  of  the  guilt  or  error  into  which  he  had  fallen.     His 


A.D.  29. 


lie  is 

questioned 
by  the 
Pharisees 

a  Lightfoot 
shows  that  the 
Jews  were  forbid- 
den to  prepare 
medicines  on  the 
Sabbath,  or  even 
to  use  spittle  for 
curing  the  eyes. 

"Plain  truth 
must  have  ijlain 
words.  She  is 
innocent,  and  ac- 
counts it  no 
shame  to  be  seen 
naked:  whereas, 
the  hypocrite  or 
double  -dealer 
shelters  and 
hides  himself  in 
ambiguities  and 
reserves."  Pal- 
mer. 

b  J.  Magrtgor,  Rob 
Roy  on  the  Jordan. 
Descrip .  of  Mr. 
Mott's  Mission  to 
the  Blind  at  Beirut. 

a  division 
among:  them 

c  V.  31;   Jo.  lil.  2. 
d  Jo.  vii.  12 — i3. 
e  Jo.  Iv.  19. 
/  Is.  xxvl.  11. 

More  miracles 
are  recorded  as 
to  the  blind  than 
any  other  dis- 
ease. One  of 
palsy,  one  of 
dropsy,  two  of 
leprosy,  two  o  f 
fever.  Three 
dead  were  raised, 
but  four  blind 
were  restored  to 
sight.  Isaiah  al- 
1  u  d  e  s  oftener 
to  curing  the 
blind  than  to  the 
removal  of  any 
other  form  o  f 
misery.  Van 
Dor  en. 

the  parents 
of  the  blind 
man 

g  Pr.  xxix.  25; 
Jo.    vll.    13;    xil. 

42. 

h  V.  34 ;  xvl.  2. 

"  There  is  no 
word  o  r  action 
but  may  be  taken 
with  two  hands, 
either  with  the 
right  hand  of 
charitable  con- 
struction or  the 


49G 


JOHN. 


Chap.  ix.  34—33. 


A.l>.  29. 


sinister  interpre- 
tation of  malice 
and  suspicion, 
and  all  things  do 
succeed  as  thiey 
are  taken.  To 
construe  an  evil 
action  well  is  but 
a  pleasing  and 
profitable  deceit 
to  myself ;  but  to 
misconstrue  a 
good  thing  is  a 
treble  wrong  to 
myself,  the  ac- 
tion, and  the 
author."  Bp. 
Hall. 

"There  is  an  odi- 
ous spirit  in 
many  men,  who 
are  bett'r  pleas'd 
to  detect  a  fault 
than  commend  a 
virtue."  Lord  Ca- 
pet. 


will  ye  also 
be  His  dis- 
ciples? 

a  Jos.  vli.  19;  Ezr. 
X.  11;  Ps.  1.  U,  15. 

"  They  attempt 
to  prepossess 
and  move  him, 
as  an  unlearned 
man.  by  the 
weight  of  their 
authority,  that 
he  should  call 
Jesus  a  sinner, 
and  not  avow 
Him  as  the  Son 
of  God."  Sengel. 


God  heareth 
not  sitmers 

b  1  Pe.  11.  23. 

c  Ps.  clli.  7 ;  He. 
111.5. 

d  Jo.  Tin.  U. 

e  Jo.  ili.  10. 

/  Ps.  cxlx.  18; 
Is.  xxlx.  18,  19; 
XXXV.  5;  2  Co. 
Iv.  6. 

g  Job.  xxvii.  9; 
Ps.  Ixvi.  18:  Pr. 
xxvlil.  9;  Is.  i. 
15;  Je.  xl.  11; 
Ez.  vill.  18;  Ml. 
ill.  4;  Zee.  vli. 
13. 

h  Ps.  xxxiv.  15; 
Pr.  XT.  29. 

What  the  blind 
man  knew  he 
knew  thorough- 
ly. About  this 
one  article  he 
had  no  question. 
There  was  no 
•■if"  or  "per- 
haps "  about  It, 


eflfects  were  confiscated ;  his  male  children  were  not  admitted  to  circumcision ;  he 
might  neither  hire  nor  be  hired:  no  one  might  trade  with  him,  or  employ  him  in  any 
business,  unless  it  was  a  very  little,  to  aflbrd  him  the  barest  possible  means  of  sub- 
sistence ;  and  if,  finally,  he  died  without  repentance,  stones  were  cast  at  his  bier,  to 
denote  that  he  had  deserved  to  be  stoned.  He  was  not  honored  with  a  common 
burial;  none  followed  him  to  the  grave;  none  lamented  him.  The  third  and  last 
degree  of  excommunication  was  the  great  anathema;  which  was  inflicted  on  those 
offenders  who  had  repeatedly  refused  to  comply  with  the  sentence  of  the  court  in  the 
former  instances,  aucl  who  had  manifested  other  marks  of  a  contumacious  and  impen- 
itent disposition.  This  was  attended  with  corporal  punishment,  and  sometimes  with 
banishment  or  death.  Besjyonsibility  to  God. — Daniel  Webster  was  present  one  day 
at  a  dinner-party  given  at  Astor  House  by  some  New  York  friends,  and,  in  order  to 
draw  him  out,  one  of  the  company  put  to  him  the  following  question:  "Would  you 
please  tell  us,  Mr.  Webster,  what  was  the  most  important  thought  that  ever  occupied 
your  mind  ? "  Mr.  Webster  merely  raised  his  head,  and  passing  his  hand  slowly  over 
his  forehead,  said,  "Is  there  any  one  here  who  doesn't  know  me?"  "No,  sir,"  was 
the  reply;  "we  all  know  you,  and  are  your  friends."  "  Then,"  said  he,  looking  over 
the  table,  "the  most  important  thought  that  ever  occupied  my  mind  was  that  of  my 
individual  resiionsibility  to  God."  Unon  which  subject  he  then  spoke  for  twenty  min- 
utes.    Mackay. 

24 — 37.  give  .  .  praise,"  these  words  a  form  of  adjuration  to  tell  the  truth — 
"  Remember  that  you  are  in  God's  presence  and  speak  as  uuto  Him."  answered, 
keeping  himself  to  simple  facts,  one  .  .  know,  the  most  blessed  thing  that 
he  could  know,  said  .  .  again,  as  anxious  by  cross-examination  to  shake 
his  evidence,  or  elicit  more  concerning  the  act  in  relation  to  the  time,  will  .  . 
disciples?  ironical. 

TJie  blind  mart's  creed. — I.  It  was  short — only  one  article.  II.  It  was  founded 
in  experience — I  know  I  see.  IH.  It  was  personal  and  peculiar.  IV.  It  did  not  em- 
barrass itself  with  matter  foreign  to  the  main  point.     C.  H.  Parkhurst. 

Influence  of  prejudice. — A  gentleman  was  one  day  stoutly  asserting  that  there 
were  no  gold  fields  except  in  Mexico  and  Peru.  A  nugget  dug  up  in  California  was 
presented  to  him  as  evidence  against  his  positive  assertion.  He  was  not  in  the  least 
disconcerted.  This  metal,  sir,  is,  I  own,  extremely  like  gold;  and  you  tell  me  that  it 
passes  as  such  in  the  market,  having  been  declared  by  the  assayers  to  be  indistinguish- 
able from  the  precious  metal.  All  this  I  will  not  dispute.  Nevertheless,  the  metal 
is  not  gold,  but  auruminium :  it  cannot  be  gold,  because  gold  comes  only  from 
Mexico  and  Peru."  In  vain  was  he  informed  that  the  geological  formation  was  similar 
in  California  and  Peru,  and  the  metals  similar.  He  had  fixed  in  his  mind  the  conclu- 
sion that  gold  existed  onli/  in  Mexico  and  Peru :  this  was  a  law  of  Nature.  He  had  no 
reason  to  give  why  it  should  be  so ;  but  such  had  been  the  admitted  fact  for  many 
years,  and  from  it  he  could  not  swerve.     Leives. 

28 — 33.  reviled,''  irritated  by  his  question,     thou     .     .     disciple,  of  wh. 

they  had  no  proof.  Moses'  discs.,  and  as  stifl-necked  as  those  that  meekest  of  men 
had  when  living,  we  .  .  Moses,'^  how  did  they  know,  but  by  his  works  and 
words  ?  know  .  .  is,''  yet  they  had  one  of  His  icorks  bef.  them  then,  marve- 
lous,' altogether  inexplicable.  Blinding  nature  of  sin.  katli  .  .  eyes,'''  and 
they  were  now  the  blind  men.  now,  as  a  matter  of  plainest  common  sense.  God 
,  .  sinners,"  He  would  not  countenance  a  bad  man  by  giving  him  such  power. 
him  .  .  heareth,"  and  He  evidently  heareth  Christ,  since  .  .  began,  not 
even  in  times  of  Moses,  opened  .  .  blind,  a  particular  sign  of  the  Messiah,  pre- 
dicted of  Him,  and  expected  at  His  hands,  if  this,  etc.,  He  could  do  no  more  than 
any  other  man — than  yourselves,  for  example. 

The  bliral  beygar. — 1.  A  whole  chapter  is  taken  up  with  this  poor  man.  This  is 
unusual.  Though  an  author  be  inspired,  we  can  tell  what  he  enjoys.  2.  In  some  unus- 
ual way  the  blind  man  was  wrought  into  the  plan  of  Christ's  ministry.  He  had  been 
born  blind,  and  remained  so  that  when  Jesus  passed  by  he  might  be  ready  to  be  healed 
by  Him.  All  lives  and  events  are  wrought  into  that  scheme.  3.  The  blind  man  was 
the  first  confessor.  He  was  the  sort  of  person  that  our  Lord  found  it  pleasant  to 
do  something  for.  Unlike  Naaman,  willingness  was  one  characteristic  of  him, 
sturdiness  was  another.  He  spoke  his  mind  at  the  risk  of  excommunication. 
Farkhurst. 

A  strange  disciple. — One  day,  as  Mr.  Whitefield  walked  alone,  a  sailor,  apparently 
a  little  intoxicated,  frequently  stumbled  in  Mr.  Whitefield's   way,  who,  notwith- 


Chap.  ix.  34—41. 


JOHN. 


497 


standing,  took  no  notice  of  bim ;  at  length  he  so  much  interrupted  the  way  as  to  pre- 
vent Mr.  Whitefield  getting  forward.  On  which  he  took  him  by  the  shoulder,  and 
thrust  him  to  one  side.  "  What  do  you  mean  ? "  said  the  sailor:  "don't  you  know  I  am 
one  of  your  disciples  ? "  "  I  am  afraid  of  that, "  replied  the  good  man ;  "had  you  been 
one  of  my  Master's  I  should  have  had  better  hopes  of  you." 

34 — 38.  thou  .  .  sins,"  in  all.  to  former  blindness.  {See  on  vv.  1 — 3).  found 
him,  blessed  are  the  persecuted.''  said,'^  anxious  to  confer  a  greater  good  than  bod- 
ily sight.  Son  .  .  God,  the  Messiah,  who  is  not  merely  the  Son  of  David,  that 
.  .  might,  willingness  to  believe,  hast  .  .  seen,  the  first  thou  didst  see 
when  thine  eyes  were  opened,  said  .  .  believe,  emphatically,  heartily,  wor- 
shipped,'^ bowed  the  knees  in  reverence. 

The  supreme  inquiry. — I.  The  nature  of  the  belief.  Not  mere  intellectual  assent 
to  some  truth ;  not  belief  requiring  learning  or  research.  Jesus  addressed  a  blind 
beggar.  II.  The  importance  of  the  question.  The  Jews  affirmed  that  the  man  was 
"born  in  his  sins."  Jesus  asked  nothing  about  his  pedigree,  creed,  or  past  life.  1. 
He  requires  only  an  answer  to  this  one  question.  2.  It  is  a  question  that  must  be 
answered  prior  to  any  progress  in  spiritual  life.  It  is  life's  watershed.  3.  On  its 
answer  hangs  the  fate  of  eternity.  III.  The  personal  character  of  the  question.  1. 
Every  man  must  have  it.  2.  Each  man  must  answer  it  for  himself.  IV.  But  one  of 
two  answers  can  be  given.     Yes  or  no.     You  cannot  evade  it. 

Couching  for  blindness. — Since  the  beginning  of  last  century,  a  common  form  of 
blindness  has  been  rendered  curable  by  a  surgical  operation  called  couching,  first 
performed  in  England  by  Mr.  Cheselden,  in  1728;  and  in  this  way  persons  who  be- 
came blind  too  early  in  life  to  remember  the  use  and  objects  of  sight,  have  been 
healed;  but  there  is  still  no  instance  on  record  of  a  person  absolutely  born  blind  ob- 
taining the  use  of  sight.     Kitto. 

39 — 41.  judgement,'  making  manifest  the  Tightness  of  the  sentence  that  shall 
be  presently  pronounced,  see  not,  but  desire  to  see,  and  have  faith,  might  see,-'' 
bodily,  as  the  proof  to  others ;  spiritually,  as  evidence  to  themselves  that  I  am  the 
Messiah,  they  .  .  see.  or  think  they  do,  and  hence  reject  the  truth,  blind,'' 
judicially  left  in  spiritual  darkness,  said  .  .  also,''  conscience  app.  the  words. 
if  .  .  blind,'  if  you  felt  and  acknowledged  your  blindness,  ye  .  .  sin, 
for  your  sin  consists  in  the  proud  and  impenitent  assumption  and  monopoly  of  light 
and  knowledge,  now  .  .  see,  calling  such  knowledge  as  you  have  the  true 
light  and  insight  into  God's  will,     remaineth,-'  unpardoned,  because  unconfessed. 

Discriminating  effects  of  the  Gospel. — I.  The  need  there  was  of  Christ  for  the  de- 
veloping and  disclosing  the  characters  of  men.  II.  The  fitness  of  His  appearance  to 
produce  that  discovery.  IH.  The  actual  effect  of  His  advent:  1.  AVhilst  He  Himself 
was  on  earth;  2.  In  the  whole  of  the  Apostolic  age ;  3.  At  the  present  hour.     Simeon. 

Kvamples  of  prejudice. — The  Mahommedan  cleaves,  from  century  to  century,  to 
his  prophet  and  Alcoran,  and  no  reason  or  force  can  induce  him  to  renounce  either, 
and  seek  a  better  Saviour  and  Prophet,  by  reading  and  following  the  direction  of  a 
wiser,  richer,  older,  and  Diviner  book.  His  hatred  to  one  is  complete,  and  his  love 
for  the  other  is  supreme.  He  has  made  up  his  mind,  and  ages,  with  their  associa- 
tions, have  added  their  blending  and  incrustating  power  to  his  infatuated  faith  and 
blind  adherence.  The  atheistic  sceptic,  though  professing  candor,  and  that  his  logic 
has  led  him  to  his  present  unenviable  position ;  yet,  if  you  recommend  a  reading  of 
the  Sacred  Volume,  attention  to  the  duties  of  Christian  truth,  an  impartial  examina- 
tion of  the  whole  departments  of  evidence,  and  a  modest  doubt  of  the  premises,  pro- 
cesses, and  conclusions  of  his  logic,  his  prejudice  is  a  barrier  which  he  cannot  break, 
and  a  gate  over  which  he  cannot  leap.  He  is  kept  by  its  power  in  the  dungeon  and 
slime  of  infidelity.  Such  is  the  power  of  prejudice  in  the  diff"erent  sects  among  men, 
that  they  refuse  to  acknowledge  each  other  in  the  street;  they  cannot  preach  the 
same  Gospel  in  the  same  place ;  they  refuse  to  read  the  works  written  by  one  an- 
other;  they  will  not  meet  on  the  same  platform ;  and  even  refuse  admittance  to  Chris- 
tians to  the  Lord's  table,  because  they  cannot  bring  their  minds  to  believe  as  they 
do.     Thomas  Hughes. 


no  room  tor  Ag- 
nosticism in  it. 
He  had  only  one 
answer  tor  his 
neighbors  and 
the  Pharisees, 
and  could  not  be 
cajoled  or  fright- 
ened out  of  what 
he  knew.  It  is 
best  to  believe  a 
little  thoroughly 
than  much  sup- 
erflcially.    Anon. 


the  blind 
xnan  cast  out 


6  Ps.  xxvii.  10; 
Ma.  V.  10 ;  Lu.  vi. 
22. 

c  IJo.  V.  13. 

dMa.  xiv.  33. 

See  T.  Arnold, 
D.D.,  Sermons  i. 
195. 

"  Those  who 
cannot  bear 
plain  dealing 
hurt  themselves 
most,  tor  by  this 
they  seldom  hear 
the  truth."  Gur- 
nall. 


blindness  of 
the  Pharisees 

e  Jo.  V.  22,  27 ;  xii. 

47. 

/ 1  Pe.  ii.  9. 

g  Ma.  xiii.  13 ;  Jo. 
lii.  19. 

h  Eo.  il.  19;  Ee. 
ili.  17. 

t  Zo,  XV.  22,  24. 

J  Is.  V.  21;  Lu. 
xviii.  14;  1  Jo.  1. 
8—10. 

Faith  is  a  plant 
which  is  intend- 
ed to  rise  up- 
ward by  twining 
round  the  pillar 
of  evidence.  Bp. 
Alexander. 

'•  There  Is  no 
such  hindrance 
to  proficiency  as 
too  timely  a  con- 
ceit of  knowl- 
edge." Ihr.  Ham- 
mmd. 


498 


JOHN. 


Chap.  X.  1—6. 


A.D.  29. 

the  Shepherd 
of  the  sheep 

0  Bo.  X.  15;  He. 
V.  4. 

6  m.  7, 9. 

c  Re.  ill.  20. 

d  cf.  Ac.   xiv.   27 ; 

1  Co.  xvl.  9;  2  Co. 
li.  12;  Col.  iv.  3; 
Kev.  111.  7,  8  ;  Ac. 
xvl.  14. 

e  Ez.  xxxiv.  11; 
Ro.  vlli.  30. 

fla.  xl.  11. 

The  conscience  a 
porter  .-—The  mor- 
al riciture  does 
not  jar  at  the  en- 
trance of  Christ 
or  of  the  "Truth 
as  it  is  in  Jesus  " 
The  porter,  wh. 
is  the  conscience 
and  heart  of 
man,  never  re- 
fuses the  answer 
to  the  true  voice. 

"The  Church  la 
a  congregation  of 
believers,  united 
to  the  r  bishop, 
and  a  flock 
adher  ng  to  the:r 
shepherd."  Cy- 
prian. 

"The  Holy  Spirit 
Is  the  porter  by 
whom  the  Scrip- 
tures  are 
opened."  Theo- 
phylact. 


the  sheep 

and  the 
Shepherd 

g  Song  11.  8;  V.  2. 

h  2  Tl.  lU.  S;  Re. 
11.2. 

Sheep,  see  Topics 
X.  20,  25,  59;  ii. 
39. 

Shepherd,  Ibid  i. 
25 ;  U.  38. 

PaxUm's  Man.  and 
Oust.  1.  9—109  : 
Thomson's  Land 
and  Book  202—205; 
Bonar's  Land  of 
Prom.  37;  Porter's 
Giant  Cities  45; 
Robinson's  Sib. 
Res.  11.  162—180; 
Jewish  Nation  63. 

"  In  the  sheep  of 
Christ  a  know- 
ledge of  the  truth 
goes  before,  and 
then  follows  an 
earnest  desire  to 
obey."    Calvin. 


CHAPTER  TEE   TENTH. 


I — 3.  verily  .  .  you,  Jesus  now  proceeds  to  contrast  the  ruler's  harsh 
treatment  of  the  man  born  blind,  with  His  own  care  of  him ;  using  this  contrast  as 
evidence  of  their  uuwarrented  use  of  authority  on  the  one  hand,  and  of  His  own  legi- 
timate claim  to  authority  over  the  hearts  of  men,  on  the  other  hand.  Dods.  sheep- 
fold,"  all.  to  sacred  enclosure  of  the  Church,  climbeth,  resolved  to  enter  for  sake 
of  pay  and  power,  thief,  thinking  more  of  the  fleece  than  the  flock,  door,*  by 
the  call  and  appointment  of  the  Good  Shepherd  (v.  9).  shepherd,  who  enters 
boldly  and  of  a  set  purpose  to  lead  forth  the  flock,  porter,"^  prob.  all.  to  the  Holy 
Spirit."*  hear,  they  know  Him.  voice,  of  instruction,  advice,  etc.  own,  hav- 
ing a  special  interest  in  them,  sheep,  the  flock  of  God.  name,"  intimate  knowl- 
ledge  of  them,  leadeth  .  .  out,-''  into  the  fields  of  revelation,  by  the  waters  of 
the  river  of  life. 

Tlie  Good  Shepherd. — 1.  Christ  as  a  Saviour  sustains  an  individual  relationship 
to  every  soul  He  saves.  2.  Christ  as  a  leader  is  acquainted  with  every  Christian 
personally.  3.  Christ  as  a  model  expects  each  believer  to  be  wholly  conformed  to 
His  likeness.  4.  Christ  as  a  master  is  specially  direct  in  laying  His  commands  on 
every  individual  He  chooses.  5.  Christ  as  a  comforter  deals  with  each  believer  as 
His  personal  friend  (Isa.  xliii.  1,  2).  6.  Christ  as  a  judge  will  close  His  last  accouut 
with  each  individually  and  alone  (Ma.  xxv).     Robin.^on. 

To  him  the  Porter  openeth. — And  so  it  is  with  the  Bible — we  read  ourBibles.but 
unless  the  Porter  openeth,  the  voices  of  the  evangelists  and  apostles  are  but  as  a 
pleasant  tale.  And  then  there  is  that  other  book — the  book  of  Nature — which  lies 
open  before  us.  But  we  hear  no  sounds  in  the  noisy  brook,  we  see  nothing  in  the 
opening  buds  and  flowers  of  early  summer;  but  once  the  Porter  opens  the  door,  then 
suddenly — "Earth's  crammed  with  heaven,  And  every  common  bush  afire  with 
God."  Or  if  we  look  upon  the  pages  of  history.  To  the  natural  man  they  contain 
only  a  record  of  battles,  kings,  and  dynasties;  but  when  the  Porter  opens  wide  the 
door,  then  we  seem  to  read  between  the  lines.  We  see  how  evil  haunts  the  wicked 
person  to  destroy  him  and  his  seed  for  ever,  we  see  men  sowing  the  wind  and  in  after 
years,  long  after  the  sowing  has  faded  from  the  memory,  reaping  the  whirlwind  ! 
To  read  history  without  the  illumination  of  the  Holy  Spirit,  is  like  looking  at  a  beau- 
tiful landscape  by  tlie  pale  light  ot  the  moon.  We  see  indeed  the  dark  forms  of  the 
hills  standing  out;  we  note  the  trees  in  their  solemn  gloom;  we  hear  and  see  the 
white  foam  splashing  against  the  rocky  shore;  but  the  flowers  and  blades  of  grass, 
the  leaves  with  their  countless  tints,  the  life  and  color  of  the  whole  scene  can  only  be 
seen  by  the  light  of  the  clear,  noon-day  sun.  So  the  manifold  workings  of  the  Holy 
Spirit  in  every  successive  generation  can  only  be  seen  when  the  Porter  has  opened 
the  door  and  enlightened  our  understanding,  and  given  us  a  right  judgment  in  all 
things.     J.  L.  Spencer. 

4—6.  putteth  forth,  all  and  ea.  in  ways  of  duty  and  privilege,  before,  as 
the  Eastern  shepherd  always  does,  follow,  feeling  it  safe  to  go  where  He  leads. 
for  .  .  voice,*'  calling,  cheering,  encouraging,  comforting,  stranger,  whose 
love  they  have  not  discovered,  flee  .  .  him,*  apprehensive  of  danger. 
voice,  though  imitating  that  of  the  true  Shepherd,  understood  not,  did  not 
see  the  truth  imbedded  in  the  picture. 

Admission  free.— I.  Christ  is  the  only  door  of  admission  to— 1.  Gospel  bless- 
ings; 2.  The  communion  of  the  Church;  3.  The  happiness  of  heaven.  H.  His 
people's  blessings:  1.  Perfect  safety ;  2.  True  liberty;  3.  Abundant  provision.  W. 
W.  Wythe. 

The  individualizing  knoxdedge  of  Christ.— It  is  hard  to  realize  that  Jesus  has  an 
individual  acquaintance  with  each  of  us  separately.  The  very  thought  is  bewilder- 
ing in  its  magnitude,  in  view  of  the  myriads  of  the  redeemed.  Once  I  heard  General 
Grant  say  that  when  he  was  colonel  of  a  regiment  he  knew  every  man  of  his  com- 
mand by  name.  An  army  comrade  of  mine,  who  was  with  General  Sherman's  army 
in  its  northward  march  from  Savannah,  told  me  of  an  incident  which  illustrated  in 
another  way  the  magnitude  of  the  thought  that  every  soldier  had  a  personal  individ- 
ualitv.  The  army  was  passing  along  a  rarely  frequented  roadway  in  North  Carolina. 
A  woman  stood  in  the  doorway  of  her  cabin,  and  saw  regiment  after  regiment  of 
men  similar  in  appearance  and  dress  pass  by,  until,  as  the  thousands  upon  thousands 


Chap. 


7—13- 


499 


came  and  went,  she  said  in  wonderment:  "  I  reckon  you  'uns  ain't  all  got  names." 
It  seemed  to  her  an  impossibility  that  each  soldier  was  a  distinct  and  recognized 
identity.  It  would  have  seemed  stranger  yet  to  think  that  one  man  could  know  each 
soldier  there  by  name.  Yet  far  beyond  these  suggestions  of  human  limitation  of 
personal  knowledge  and  of  personal  sympathy,  there  comes  the  assurance  that  Jesus 
knows  His  every  disciple  by  name,  and  that  He  daily  and  hourly  speaks  loving  words 
of  tenderness  and  counsel  and  guidance  accordingly.     H.  C.  Trumbull. 

7 — 9.  said,  etc.,"  explaining  the  allegory,  all  .  .  me,  not,  of  course,  the 
prophets,  etc.,  but  pretentious  teachers,  as  Scribes,  Pharisees,  thieves,  spoilers 
of  the  flock :  whose  authority  was  human  only,  hear,  so  as  to  follow,  door,  both 
of  shepherd  and  the  sheep,     by  me     .     .     saved,  and  by  no  other.* 

The  2y}'ivileges  of  entering  by  that  Door. — 1.  He  shall  be  saved.  2.  He  shall 
go  in — (I)  To  rest  and  peace.  (2)  To  secret  knowledge.  (3)  To  God.  (4)  To  the 
highest  attaiument  in  spiritual  things.  3.  He  shall  go  out — (1)  To  his  daily  business. 
Do  you  neglect  your  morning  prayer  ?  (2)  To  suffering.  (3)  To  conflict  with  tempta.- 
tiou.  (4)  To  Christian  service.  It  makes  all  the  difference  between  success  and  fail- 
ure whether  we  go  in  and  out  through  "the  Door."  4.  He  shall  find  pasture  (Ps. 
xxiii).     Spurgeon. 

Salvation. — ^I  read  a  story  the  other  day  of  some  Russians  crossing  wide  plains 
studded  over  here  and  there  with  forests.  The  wolves  were  out,  the  horses  were 
rushing  forward  madly,  the  travellers  could  hear  the  baying;  and,  though  the  horses 
tore  along  with  all  speed,  yet  the  wolves  were  fast  behind,  and  they  only  escaped, 
as  we  say,  "by  the  skin  of  their  teeth,"  managing  just  to  get  inside  some  hut  that 
stood  in  the  road,  and  to  shut  to  the  door.  Then  they  could  hear  the  wolves  leap  on 
the  roof;  they  could  hear  them  dash  against  the  sides  of  the  hut;  they  could  hear 
them  gnawing  at  the  door,  and  howling,  and  making  all  sorts  of  dismal  noises;  but 
the  travellers  were  safe,  because  they  had  entered  in  by  the  door,  and  the  door  wa  s 
shut.  Now,  when  a  man  is  in  Christ,  he  can  hear,  as  it  were,  the  devils  howling  like 
wolves,  all  fierce  and  hungry  for  hmi ;  and  his  own  sins,  like  wolves,  are  seeking  to 
drag  him  down  to  destruction.  But  he  has  got  in  to  Christ,  and  that  is  such  a  shelter 
that  all  the  devils  in  the  world,  if  they  were  to  come  at  once,  could  not  start  a  single 
beam  of  that  eternal  refuge :  it  must  stand  fast,  though  the  earth  and  heaven  should 
pass  away.     Spurgeon. 

10,11.  I  .  .  life,  food  to  nourish  spiritual  life  unto  life  eternal :  and  to  give 
that  life  as  well  as  the  food  that  sustains  it.  abundantly,  food  without  stint :  life, 
in  all  its  fulness  of  joy  and  peace.  I  .  .  sbeph^rd,  not  the  door  alone :  but 
the  chief  Shepherd,  life  .  .  sheep,  with  self-denying  love,  and  sacrificial 
atoning  efficacy. 

Is  life  loorth  living  ? — 1.  If  life  can  start  at  the  point  of  mere  existence  and 
thence  grow  up  into  the  likeness  of  God,  it  is  worth  living.  And  if  life  reaches  so 
far,  we  may  be  sure  it  will  go  on.  2.  This  line  of  thought  has  only  force  in  the 
degree  in  which  life  is  normal.  That  it  is  not  such  is  true,  but  there  is  provision  in 
humanity  against  its  own  failures,  for  One  is  in  it  who  can  fill  its  cup  to  overflow. 
Hunger. 

TJie  Shephei-cVs  tenderness  for  the  lambs. — The  Rev.  Samuel  Kilpin,  giving  an 
account  of  his  early  life,  says,  "  When  seven  years  old,  I  was  left  in  the  charge  of 
the  shop.  A  man  passed  crying,  '  Little  lambs,  and  all  white  and  clean,  at  one 
penny  each.'  In  my  eagerness  to  get  one,  I  lost  all  self-command,  and.  taking  a 
penny  from  the  drawer,  I  made  the  purchase.  My  keen-eyed,  wise  mother  inquired 
how  I  came  by  the  money.  I  evaded  the  question  with  something  like  a  lie.  In 
God's  sight  it  was  a  lie,  as  I  kept  back  the  truth.  The  lamb  was  placed  on  the 
chimney-shelf,  and  much  admired.  To  me  it  was  a  source  of  inexpressible  anguish. 
Continually  there  sounded  in  my  ears  and  heart — ♦  Thou  shalt  not  steal;  thou  shalt 
not  lie.'  Guilt  and  darkness  overcame  my  mind,  and  in  sore  agony  of  soul,  I  went 
to  a  hay-loft,  the  place  is  now  perfectly  in  my  recollection,  and  there  prayed,  and 
pleaded  with  groaning  that  could  not  be  uttered  for  mercy  and  pardon.  I  entreated 
mercy  for  Jesus'  sake.  With  joy  and  transport  I  left  the  loft,  from  a  believing  ap- 
plication of  the  text,  '  Thy  sins  that  are  many  are  all  forgiven  thee.'  I  went  to  my 
mother,  told  her  what  I  had  done,  sought  her  forgiveness,  and  bui'nt  the  lamb, 
whilst  she  wept  over  her  young  penitent." 

12,  13.  hireling,  doing  work  for  wages;  without  sympathy,  heart,  love. 
wolf,  ill.  of  impending  danger,     coming,  "flies  even  when  the  enemy  is  seen  iu 


Jesus  the 
door  of  the 
fold 

a  Ep.  li.  18. 
6  Ac.  iv.  12. 

"  He  is  called  a 
door;  but  take 
not  the  name  lite- 
rally for  a  thing 
of  wood,  but  a 
spiritual  living 
door,  discrimi- 
nating those  who 
enter  in.  .  .  He  is 
a  sheep  by  rea- 
son of  His  man- 
hood; a  shepherd 
on  account  of 
the  loving  kind- 
ness of  His  God- 
head."   Cyril. 

"  He  leadeth  the 
sheep  out  of  the 
horrible  pit  of 
destruction, 
guldeth  them 
along  the  path  of 
righ  t  eousness, 
and  bringeth 
them  to  the  pas- 
tures of  eternal 
life."  Ardens. 


the  Good 
Shepherd 

"  O  miserable  is 
that  Church 
wherein  are  hire- 
lings instead  of 
the  Good  Shep- 
herd :  more  mis- 
erable where  are 
wolves  in  place 
of  hirelings,  and 
most  miserable 
where  devils  in 
place>of  wolves." 
B'p.  Jewell. 

"  Christ  not  only 
died  to  redeem  a 
forfeiture,  but 
His  obedience 
merited  the  pur- 
chase of  a  richer 
inheritance,  and 
He  win  instate 
His  In  the  pos- 
session of  far 
more  transcend- 
ent glory.  Adam 
was  never  so 
happy  in  his  in- 
nocence, as  he  is 
now  since  his 
fall,  by  his  faith 
and  repent- 
ance." Bp.  Hop- 
kins. 


the  hireling 
shepherd 


500 


Chap.  X,  14 — x6. 


A.D.  29. 

a  Ez.  xxxlv.  2—6 ; 

Zee.  xi.  17. 

Our  Lord  has 
other  sheep  not  yet 
known  to  us: — "I 
have,"  not  "shall 
have."  The 
Apostles  never 
dreamed  of  His 
having  sheep  in 
Britain  or 
Kome.  Their 
most  liberal  no- 
tion was  that  the 
scattered  seed  of 
Abraham  might 
be  gathered. 

"There  be  four 
degrees  of  minis- 
ters—three bad, 
1.  A  thief;  2.  A 
mercenary;  3. 
A  wolf ;  one  good, 
the  good  shep- 
herd." Bp.  An- 
drewes. 

••  The  good  shep- 
herd's ofQce  is 
not  only  to  feed 
his  sheep,  but  to 
secure  them 
from  the  wolves; 
or  else,  his  care 
in  feeding  them 
serves  only  to 
make  them  the 
fatter  and  richer 
prey."    Bp.  Bull. 


the  Good 
Shepherd 
lays  down 
his  life  for 
the  sheep 

6  2  Tl.  li.  19. 

cl  Jo.  v.  20. 

d  Ma.  xi.  27. 

e  Jo.  XV.  13;  Is. 
liil  4—6. 

/Is.  xllx.  6;  Ivi. 

8. 

g  Ez.  xxxvil.  22; 
Eph.  li.  U. 

"Observe  how 
He  first  knows 
us,  and  attor- 
ward.s,  In  like 
mannor.we  know 
Him."  Theophy- 
lact. 

••  There  is  a  vir- 
tuous fear  which 
is  the  effect  of 
faith  :  and  there 
is  a  vicious  fear, 
which  is  the  pro- 
duct of  doubt. 
The  former  leads 
to  hope  as  rely- 
ing on  God,  in 
whom  we  believe; 
the  latter  In- 
clines to  despair, 
as  not  relying  on 


the  distauce,  and  bef.  the  battle  is  begun."  fleeth,"  chiefly  solicitous  for  his  own 
safety,  wolf  .  .  them,  the  generality  of  God's  people  need  champions  to 
defend  them  by  argument,  scattereth,  as  without  a  leader  round  whom  they 
might  rally. 

The  hirelmg  is — I.  Mercenary.  He  tends  the  flock  simjjly  for  wages  as  Jacob 
did  (Gen.  xxix.  15,  18),  though  not  with  the  love  that  Jacob  showed  (Geu.  xxxi.  38). 
An  emblem  of  all  who  enter  the  ministry  for  filthy  lucre's  sake.  II.  Selfish.  He 
pursues  his  calling  with  an  eye  to  his  own  interest  and  comfort.  III.  Negligent. 
Chiefly  occupied  with  thoughts  of  his  own  happiness ;  a  representative  of  nominally 
Christian  teachers  who,  neglecting  the  highest  interests  of  their  people,  leave  them 
to  fall  a  prey  to  evil.     Whitelaw. 

The  Shejjherd's  choice. — Some  years  ago  lived  certain  parents,  unacquainted 
with  the  way  of  life,  who  had  an  only  child,  which  was  the  centre  of  all  their  joys, 
but  which  was  early  taken  from  them.  This  bereavement  excited  in  them  great  dis- 
pleasure against  God's  dispensation,  and  they  demanded  of  their  minister  how  God, 
if  He  were  love,  could  deprive  them  of  their  only  child.  The  good  man  promised 
them  an  answer  at  the  funeral  discourse;  and  accordingly  addressed  them  at  its 
close,  in  the  following  words: — "You  ask  of  me  why  God  has  taken  away  your 
child  ?  Listen  !•  He  wills  to  have  at  least  one  member  of  your  family  in  heaven.  Ye 
parents  cared  not  to  enter  heaven;  and,  had  your  child  remained  with  you,  ye  would 
not  have  sufl'ered  it  to  enter  therein.  Hear  now  a  parable: — There  was  once  a 
shepherd,  who  prepared  choice  food  in  a  fold  for  his  sheep ;  he  opened  the  door  wide, 
but  the  sheep  would  not  enter  therein.  Long  did  he  weary  himself  to  induce  them 
to  enter,  but  farther  and  farther  they  turned  from  the  open  door.  At  length  he 
takes  a  little  lamb  from  the  flock,  and  carries  it  in ;  and,  lo  !  the  parents  follow 
after.  That  good  shepherd  is  Christ;  the  open  fold,  heaven;  your  child,  the  lamb. 
If  you  have  the  heart  of  parents,  run  after  it.  The  Lord  bears  away  the  little  lamb, 
that  ye  parents  may  follow  after  it."  From  the  German. — Self -sacri fie i7ig  teachers. 
Paton  records  that  at  a  time  of  great  danger  on  Tanna  he  tried  to  prevail  on  one  of 
the  native  teachers  from  Aneityum  to  remain  at  the  mission  house.  The  man  in- 
sisted on  returning  to  his  post,  and  with  this  unanswerable  defence  of  his  conduct: 
"Missi,  when  I  see  them  thirsting  for  my  blood,  I  just  see  myself  when  the  mission- 
ary first  came  to  my  island.  I  desired  to  murder  him  as  they  now  desire  to  kill  me. 
Had  he  stayed  away  for  such  danger,  I  would  have  remained  a  heathen ;  but  he 
came  and  continued  coming  to  teach  us,  till  by  the  grace  of  God  I  was  changed  to 
what  I  am.  Now  the  same  God  that  changed  me  can  change  these  poor  Tannese  to 
love  and  serve  Him.  I  cannot  stay  away  from  them."  On  mission  ground  the 
term  "  pastor  "  is  restored  to  its  original  meaning,  "  shepherd,"  with  good  reason. 
Hannington's  message  to  the  ruler  who  compassed  his  death  was:  "Tell  the  king 
that  I  die  for  Bugauda.  I  have  bought  this  road  with  my  life."  Monday  Club 
Serm,ons. 

14 — 16.  I  .  .  Shepherd,  watching,  feeding,  guarding,  teaching,  dying  for 
the  flock,  know,''  and  using  My  knowledge  for  their  benefit,  sheep,  their  num- 
ber, nature,  weakness,  wants,  dangers,  etc.  known,''  R.V.,  "I  know  mine  own 
and  mine  own  know  me,  even  as  the  Father" — personally,  in  all  my  work  and  oflSces 
and  relations,  mine,  and  none  else,  as  .  .  Father,"*  etc.,  I  and  the  Father 
know  and  trust  ea.  other,  as  perfectly  as  I  and  My  sheep,  lay  .  .  sheep,"  for 
this  He  sent  Me;  this  I  do  knowing  it  to  be  His  will,  other  sheep,-''  now  scattered. 
Gentiles  who  should  believe,  and  who  even  now  are  His.  this  fold,  of  the  Jewish 
people,  they  .  .  voice,  speaking  truth  universally  needed  an(l  suited,  one 
fold,^  R-V.,  "one  flock,  one  shepherd,"  of  Jew  and  Gentile,  bond  and  free,  one 
shepherd,  Christ  the  sole  head  of  the  universal  Church  on  earth  and  iii  heaven. 

T/ie  Good  Shepherd. — I.  The  pastoral  character  of  Christ:  1.  He  has  purchased 
the  flock;  2.  Guides  it;  3.  Feeds  it;  4.  Defends  it.  IT.  His  knowledge  of  His  peo- 
ple: 1.  An  individual  knowledge;  2.  A  knowledge  by  sympathy.  III.  Their  knowl- 
edge of  Him:  1.  An  instinct — spontaneity;  2.  A  personal  recognition;  3.  An  assur- 
ance. Wy/he. — Them  also  I  mu.st  bring. — They  must  be  brought — 1.  To  realize  the 
visions  of  ancient  prophecy;  2.  To  accomplish  the  promise  made  by  the  Father  to 
Christ  (Ps.  ii.  8);  3.  To  secure  the  object,  and  to  recompense  the  suffering  and  the 
toil  of  the  Redeemer's  mediatorial  undertaking;  and  4.  To  answer  the  praj'ers,  to 
fulfil  the  expectations,  and  to  crown  the  efforts  which  He  has  Himself  animated  and 
inspired.     Br.  Raffles. 

The  Good  Shepherd. — How  beautifully  is  the  care  and  compassion  of  our  gentle 
Saviour  illustrated  by  the  conduct  of  an  eastern  shepherd.     One  of  my  friends  trav- 


Cliap.  X.  17— ai. 


joim. 


501 


elling  in  Greece,  some  years  since,  met  three  shepherds  with  their  flocks:  one  had 
under  his  care  about  650  sheep,  another  about  700,  and  the  tliird  about  750,  in  all  2, 100. 
These  three  flocks  were  put  together.  Each  sheep  had  a  separate  name;  it  would 
not  answer  to  any  other  name,  nor  even  to  its  own,  unless  called  by  its  own  shep- 
herd. Each  shepherd  knew  all  his  sheep,  and  also  their  names.  If  he  saw  that  one 
was  going  in  a  dangerous  direction,  he  called  it,  and  it  retraced  its  steps.  If  the  way 
was  narrow  or  steep,  he  walked  first,  and  the  sheep  followed.  It  is  exactly  what  the 
Bible  says  of  Christ  and  His  flock:  "  The  sheep  hear  His  voice:  and  Hp  calleth  His 
own  sheep  byname;  He  goeth  before  them,  and  the  sheep  follow  Him:  for  they 
know  His  voice.  And  a  stranger  will  they  not  follow,  but  will  flee  from  him :  for 
they  know  not  the  voice  of  strangers." 

17,  18.  Father,  who  loves  the  sheep,  and  sent  Me  to  shepherd  them  and  die 
for  them,  love  me,  both  bee.  I  am  His  Sou,  and  bee.  I  willingly  do  His  will,  lay- 
down,''  voluntarily ;  not  yield  it  up  to  force,  take  .  .  again,  not  only  His  own 
personal  life  did  He  take  again ;  but,  as  the  result  of  laying  it  down,  the  spiritual  life 
and  eternal  bliss  of  His  redeemed  became  His  great  reward,  power,*  authority 
also,  wh.  the  word  oft.  means,  commandment,"  it  was  the  great  commission  wh., 
as  Redeemer,  He  had  to  fulfil. 

T/ie  Father's  love  of  Jesus. — Observe  what  Christ  says  of  laying  down  His  life. 
1.  No  mere  man  could  have  said  this.  Power  over  life  is  God's  prerogative.  To 
none  but  the  Son  has  He  "given  to  have  life  in  Himself";  and  power  "to  take  it 
again"  is  manifestly  not  oui's.  But  we  must  not  separate  this  claim  from  His  obe- 
dience. Christ  kncws  no  power  but  to  do  the  Father's  will.  2.  Much  of  our  meta- 
physics is  here  silenced.  Is  obedience  free  if  we  are  not  also  free  to  disobey  ?  The 
truest  liberty  is  voluntary  restraint.  The  freedom  of  obedience  is  learned  as  we  love  to 
obey.  The  fullest  consciousness  of  power  is  that  of  power  to  do  God's  will.  3. 
Christ's  assertion  of  power  is  intended  to  illustrate  His  obedience.  "I  lay  down  My 
life  of  Myself."  He  speaks  of  His  power  to  show  how  full  was  His  obedience.  4. 
We  have  here  an  awful  revelation  of  the  powerlessness  of  sin.  The  Jews  were  sim- 
ply tolerated,  ignorant  of  the  power  that  restrained  itself.  So  with  all  sinners.  But 
Christ  was  thus  patient  that  when  they  had  done  their  worst  He  might  be  their  Sav- 
iour. 5.  The  chief  truth  here  is  the  fulness  of  Christ's  obedience.  The  conscious- 
ness that  we  might  escape  would  be  to  us  a  motive  for  disobedience.  We  are  kept 
submissive  by  weakness.  He  speaks  not  of  power  to  avoid  the  sacrifice  but  to  make 
it.     Mackennal. 

One  flock,  one  she2')herd. — An  old  Scottish  Methodist,  who  had  clung  vehemently 
to  one  of  two  small  sects  on  opposite  sides  of  the  street,  said,  when  dying:  "The 
street  I  am  now  travelling  in  has  uae  sides,  and  it  power  were  nowJgiven  me  I  would 
preach  purity  of  life  mair  aud  purity  of  doctrine  less.  Since  I  was  laid  by  here  I 
have  had  whisperings  of  the  still  small  voice  telling  me  that  the  wranglings  of  faith 
will  ne'er  be  heard  in  the  kingdom  I  am  nearing;  and,  as  love  cements  all  difier- 
ences,  I'll  perhaps  find  the  place  roomier  than  I  thought  in  times  past."  Bean 
Stanley. 

19 — 21.  division,  Christ's  words  as  a  fan.  The  winnowing  process,  mad,"* 
words  they  understood  not  were  as  the  ravings  of  insanity.  Were  not  they  mad  ? " 
why  .  .  Him  ?  malice  of  those  who,  rejecting  Christ,  would  hinder  others  also. 
others,  who  saw  too  much  method,  too  much  continuity  of  thought  in  what  the  rest 
called  madness  ;■''  too  much  holiness  in  what  was  attributed  to  Satan,  devil  .  . 
blind  ?*'  aud  would  he,  if  he  could.  To  them  this  work  of  Divine  beneficence  set- 
tled the  question  of  His  Divine  nature. 

There  was  a  division:  Here  was — I.  A  bad  spirit;  sad  that  Christ  and  His  doc- 
trine should  divide  men  into  rival  sects;  a  calumny  on  the  Gospel  and  a  curse  to  the 
race.  II.  A  blasphemous  spirit,  v.  20.  III.  An  intolerant  spirit.  Here  was  also  a 
sound  argument,  v.  21.  "By  their  fruits  ye  shall  know  them." 

Tlie  result  of  divisions. — It  was  agreed  upon  by  both  armies  of  the  Romans  and 
the  Albans,  to  put  the  trial  of  all  to  the  issue  of  a  battle  betwixt  six  brethren, — 
three  on  the  one  side,  the  sous  of  Curiatius ;  and  three  on  the  other,  the  sons  of 
Horatius.  While  the  Curiatii  were  united,  though  all  three  sorely  wounded,  they 
killed  two  of  the  Horatii.  The  third  began  to  take  to  his  heels,  though  not  hurt  at 
all ;  and  when  he  saw  them  follow  slowly,  one  after  another,  because  of  wounds  and 
heavy  armor,  he  fell  upon  them  one  after  another,  and  slew  all  three.  It  is  the  cun- 
ning sleight  of  the  devil  to  divide  us  that  he  may  prevail  against  us.     Spencer. 


God,  in  whom  we 
do  not  believe. 
Persons  of  the 
one  character 
fear  to  lose  God  ; 
persons  of  the 
other  character 
fear  to  find 
Him."  Pascal. 


Jesus  lays 
do-wn  His  life 
voluntarily 

a  Is.  liii.  7—12; 
He.  li.  9;  Phi.  il. 

6—8. 

b  Jo.  11.  19. 
c  Jo.  vl.  38. 

Christ  the  only  Door 
into  the  kingdom  of 
God :  The  old  city 
of  Troy  had  but 
one  gate.  So  to 
the  strong  and 
beautiful  city  of 
heaven  there  is 
but  one  gate  and 
no  other  Do  you 
know  what  it  is? 
Christ  says,  "  I 
am  the  Door."  J. 
L.  Nye. 

"The  sacrifice 
that  struggled, 
and  came  not 
without  force  to 
the  altar,  was 
reckoned  omi- 
nous and  un- 
lucky by  the  hea- 
then ;  our  sacri- 
fice dedicated 
Himself  He  died 
outof  choice.and 
was  a  free-will  of- 
fering." Flavel. 


divers 
opinidns 
about  Jesus 

d  Jo.  vli.  20;  1  Co. 
xiv.  23. 

eAc.  xxvl.  11. 

/Ac.  xxvl.  24,  25. 

g  Jo.  ix.  6,  etc. 

In  olden  times, 
over  the  porch  of 
Durham  Cathe- 
dral two  door- 
keepers kept 
watch  alternate- 
ly to  admit  any 
who  by  day  or  by 
night  knocked  at 
the  gate,  and 
claimed  protec- 
tion Whoever 
comes  to  the 
door  of  our  house 
of  refuge,  and  at 
whatever  time, 
finds  ready  ad- 
mittance. 


502 


JOHIV. 


Chap.  X.  23—30. 


A.D.  29. 

feast  of  the 
dedication 

a  He  sacrificed  a 
sow  on  the  altar 
of  burnt  oUering, 
and  made  brotti 
of  It,  with  which 
he  sprinkled  the 
Temple  in  deri- 
sion of  the  sacred 
services. 

b  The  feast  began 
on  -iSth  of  Chis- 
leu.  I.e..  18th  of 
our  Dec,  and 
lasted  8  days. 
General  illumi- 
nation in  Jerusa- 
1 e  m  and 

throughout  the 
country.  1  Mace. 
Iv.  41—59;  2 
Mace.  X.  1 — 8; 
Jos.  Ant.  xii.  7 — 9. 

c  Ac.  lii.  11;  v. 
V2;  IK.  vl.  3. 

d  Tholuck  ;  Jos. 
Ant.  XX.  9,  7. 

Christ's 
sheep  follow 
Him 


47;   1 


e  Jo.  V.  36. 

/  Jo.  viil. 
Jo.  Iv.  6. 


9  t'.  4- 

h  Jo.  xvll.  12; 
xvill.  9;  He.  vil. 

25. 

"These  He  calls 
His  sheep,  by 
reason  of  their 
gentleness,  and 
meekness,  and 
patience,  and 
innocency,  and 
usefulness  in  the 
world."  Bp.  Bev- 
eridge. 

"Hear.  not 
question,  saith 
Basil.  They  hear 
and  obey,  and 
never  dispute  or 
ask  questions  ; 
they  taste  and 
do  not  trouble 
and  mud  that 
clear  water  of 
life."     Farindon. 

"Faith  has  a 
power  of  taste  by 
which  it  relishes 
the  honey  of 
God's  Word."  Au- 
gustine. 

Christ's 
sheep  are 
safe 

i  Jo.  xlv.  28. 
j  Jo.  xvll.  2. 
k  Jo.  xvii.  11—22. 


23 — 24.  An  interval  of  two  months  should  he  understood  here,  dedication, 
enccunia,  or  renovation;  i.e.,  its  renewal  or  restoration  bj'  Judas  Maccaba^us 
(B.C.  167),  aft.  its  pollution  by  Antiochus  Epiphanes."  winter,'' wh.  explains  this 
walking  in  the  porch,  rather  than  without;  prob.  stormy  weather.  Solomon's 
porch,"  by  some  it  is  thought  that  this  was  a  part  of  the  Temple  left  standing  when 
the  Bab3'louians  destroyed  Jerus.'*  make  .  .  doubt?  B.V.,  "hold  us  in 
suspense."  This  a  pretence  of  theirs,  plainly,  as  if  His  works  did  not  plainly 
show  who  and  what  He  was. 

It  was  winter. — Death  precedes  Life:  1.  If  mental  life  is  to  be  developed,  how 
much  we  have  to  die  to, — early  prejudices,  mistaken  opinions,  confused  conjectures. 
2.  If  the  spiritual  life  is  to  be  developed,  death  must  precede  it,  old  principles  must 
be  renounced,  old  habits  abandoned.  (1)  There  must  be  death  to  sin  that  there 
may  be  life  to  God.  (2)  There  must  be  death  to  things  seen  if  we  would  live  to  the 
things  unseen.  (3)  The  world  must  be  dead  to  us  if  we  would  seek  the  things 
above.     Bev  is. 

In  184:9  a  husband  and  father  sent  money  from  California  to  pay  the  passage  of 
his  wife  and  cliild  whom  he  had  left  behind  him  in  the  East.  They  sailed  from  New 
York  expecting  to  reach  California  by  way  of  Cape  Horn.  When  they  had  been  five 
days  at  sea  the  ship  was  discovered  on  fire.  Everything  that  the  captain  and  sailors 
could  do  was  done,  but  it  was  of  no  use ;  the  fire  rapidly  gained  ground.  As  there 
was  a  powder  magazine  on  board,  the  captain  knew  that  the  moment  the  flames 
reached  it  the  vessel  would  be  blown  up ;  so  he  gave  the  word  to  lower  the  life  boats. 
These  were  got  out,  but  there  was  not  room  for  all ;  so  the  strong  pushed  in  and  left 
the  weak  to  their  fate.  As  the  last  boat  was  moving  ofi",  a  mother  and  her  boy  were 
on  the  deck  and  she  pleaded  to  be  taken.  The  sailors  agreed  to  take  one  but  not 
both.  What  did  the  mother  do?  Did  she  jump  in  herself  ?  No  !  Kissing  her  boy 
and  handing  him  over  the  side  of  the  ship,  she  said  "If  you  live  to  see  your  father, 
tell  him  I  died  to  save  you."  That  was  great  love,  yet  it  is  but  a  faint  type  of  what 
Christ  has  done  for  us.     J.  L.  Nye. 

gc 28.     works,'  more  reliable,  as  evidence,  than  the  plainest  words.     They 

proved  He  possessed  the  attributes,  hence  it  was  needless  that  He  should  claim  the 
na7ne  of  Messiah,  because  .  .  sbeep,-^  who  recognize  the  Shepherd's  voice,? 
and  obey  Him.  I  give,  even  now.  perish,"  or  fail;  either  out  of  My  love  and 
care  here;  or  out  of  My  presence  hereafter,     pluck,  R.  V.,  snatch. 

Clirisfs  flock.— 1.  The  distinguishing  properties  of  Christ's  sheep.  H.  The  Shep- 
herd extends  to  them  his  peculiar  care,  etc. :  1.  He  knows  His  sheep;  2.  He  gives 
to  His  sheep  eternal  life;  3.  He  will  never  permit  His  sheep  to  perish.     Anon. 

Christians  are  sealed. — During  a  Sabbath  morning  service,  a  gentleman  observed 
his  little  boy  persistently  holding  his  fingers  in  his  ears.  Surprised,  he  asked, 
"Charlie,  why  do  you  do  so?"  "Why,"  said  he,  "Mr.  Earle  made  us  all  cry  in 
Sunday-school  tliis  morning,  and  I  don't  want  to  cry  here  in  church :  so  I  am  not 
going  to  hear  what  he  says."  Looking  around  him,  however,  and  seeing  nobody 
seemed  to  be  crying,  he  removed  his  fingers  from  his  ears.  Just  then,  Mr.  Earle 
asked  if  all  would  be  willing  to  have  a  plain  broad  seal  put  upon  their  foreheads,  so 
that,  wherever  they  went,  everyone  could  see  it,  and  learn  that  they  were  Christians  ? 
This  arrested  the  attention  of  the  little  boy,  and  he  whispered,  "Father,  what  is  a 
Christian  ? "  The  unconverted  father  replied  as  best  he  could.  The  little  boy  looked 
searchingly  into  his  father's  forehead,  and  asked,  "Father,  are  you  a  Christian  ?  I 
don't  see  any  seal  on  your  forehead."  The  question  sped  straight  to  his  heart  as  an 
arrow  of  conv-iction:  he  knew  not  what  to  reply.  He  determined  not  to  yield  to  his 
convictions;  took  his  usual  Sunday  pleasm-e-drive :  but  all  zest  was  gone,  for  his 
little  boy's  sermon  Avas  rankling  in  his  bosom,  and  his  eyes  went  constantly  to  the 
forehead  of  everyone  he  passed  in  search  of  the  "seal."  His  convictions  grew 
stronger,  he  sought  pardon,  and  was  soon  rejoicing  in  hope. 

29  30.  Father,'  who  loved  them,  gave  .  .  me,-^  of  His  love  to  Me. 
greater  .  .  all,  who  may  try  to  pluck  them  away,  able,  however  anxious, 
strong,  crafty-  hand,  ref.  to  Almightiness.  I  .  .  one,*  wh.  should  settle  the 
question  of  the  Divinity  of  Christ,  nidess  we  can  believe  that  He,  who  is  the  truth, 
spoke  ambiguously  and  with  the  intention  to  deceive. 

The  Divinity  of  Clirist. — 1.  That  Jesus  is  one  with  the  Father,  is  evident  from 
the  connection  of  the  text  with  that  which  precedes  it;  2.  The  fury  of  the  Jews  at 
this  declaration  of  the  Saviour  fixes  its  sense;  3.  The  reasons  which  they  allege. 
" Thou  being  a  man  makest  Thyself  God;"  4.  The  answer  of  the  Redeemer.     Evi- 


Cliap.  X.  31—36. 


503 


deuces  of  the  Divinity  of  Christ:     (1)  The  honors  which  revelation  demands  for 
Christ ;  (2)  The  perfections  and  worlis  attributed  to  Him.     Huet. 

Visit  to  a  dying  sceptic  by  Dr.  Joseph  Fletcher. — On  entering  the  chamber  of 
this  apparentlj'  dying  sceptic,  he  beheld  the  attenuated  form  of  one  who  had  been  a 
tall,  athletic  man,  struggling  under  the  ravages  of  disease.  Dr.  F.  commenced  by 
some  kind  inquiries  respecting  his  disease ;  after  suggesting  some  little  things  calcu- 
lated to  soothe  his  pain,  and,  in  his  own  peculiar  way,  expressing  his  sympathy, 
alluded  to  the  sufferings  of  Christ,  who  died  for  us,  and  gave  Himself  a  ransom  for 
sinners;  who,  equal  with  the  Father,  and  one  with  Him,  humbled  Himself,  and  be- 
came obedient  unto  death,  even  the  death  of  the  cross,  that,  through  His  blood,  we 
might  have  peace  with  God.  Hearing  this,  the  dying  man  said.  "Sir,  I  do  not  be- 
lieve that;  I  wish  I  could,  as  my  dear  wife  does  there,  she  believes  all  you  say." 
"Well,"  said  Dr.  F.,  "but  you  say  you  wish  you  could,  and  that  is  a  great  point 
towards  attaining  it,  if  you  are  sincere.  Now  what  do  you  believe  concerning  Jesus 
Christ?"  "Why,"  said  he,  very  inarticulately,  "J  believe  that  such  a  man  once 
lived,  and  that  he  was  a  very  good,  sincere  man;  but  that  is  all."  Dr.  F.  said, 
"You  believe  that  Jesus  Christ  was  a  good  man — a  sincere  man.  Now  do  you 
think  that  a  good  man  would  wish  to  deceive  others,  or  a  sincere  man  use  language 
which  must  mislead?"  "Certainly  not,"  said  he.  "Then  how  do  you  reconcile 
your  admission  that  He  was  a  good  man  with  His  saj'ing  to  the  Jews,  'I  and  my 
Father  are  one '  ?  When  they  took  up  stones  to  kill  Him,  because  He  had  made 
Himself  equal  with  the  Father,  He  did  not  undeceive  them,  but  used  language  con- 
firmatory of  His  Godhead;  and  He  further  said,  '  My  sheep  hear  My  voice,  and  I 
know  them,  and  they  follow  Me:  and  I  give  unto  them  eternal  life.'  Now  could  any 
mere  man  say,  '  I  give  unto  them  eternal  life  ? '  Could  any  angel,  even,  however 
exalted  ? "  "  Stop  !  "  cried  the  dying  man,  with  an  excited  voice,  "  stop,  su- !  I 
never  saw  this  before;  a  new  light  breaks  in  upon  me.  Stop,  sir."  Holding  up  his 
emaciated  hand,  as  if  fearing  that  a  breath  might  obscure  the  new  light  breaking  in 
upon  his  benighted  soul,  and  with  a  countenance  lighted  up  with  a  sort  of  preter- 
natural expression,  he  exclaimed,  the  big  tears  rolling  down  his  almost  transparent 
face,  "Sir,  you  are  a  messenger  of  mercy  sent  by  God  Himself  to  save  my  poor 
soul.  Yes  !  Christ  is  God,  and  He  died  to  save  sinners  !  yes,  even  me."  Mem.  of 
Rev.  J.  Fletcher. 

31 — 33.  works,"  mirs.  of  mercy,  for  which  .  .  tne,  a  charge  of  ingrat- 
itude, good  .  .  not,  yet  did  not  the  works  say  He  was  Divine  more  plainly  than 
His  words  ?    blasphemy." 

The  Jews  took  uj)  stones. — Religious  intolerance  persecutes  a  man : — I.  On  account 
of  his  religious  opinions — such  conduct  is  most  absurd  and  arrogant.  H.  However 
excellent  his  character.     "He  went  about  doing  good."    Pulp.  Treas. 

Bigotry  in  the  graveyard. — "While  I  was  chaplain  to  the  British  factory  at  Ham- 
burg, a  gentleman  belonging  to  the  factory  died  at  a  village  about  ten  miles  distant. 
Application  was  made  to  the  pastor  of  the  parish  for  leave  to  have  him  buried  in  his 
churchyard;  but,  on  being  told  that  he  was  a  Cahinist,  he  refused.  'No,' said  he, 
'  there  are  none  but  Lutherans  in  my  churchyard;  and  there  shall  be  no  other.'  This 
being  told  me  "  (says  Dr.  Thomas),  "I  resolved  to  go  and  argue  the  matter  with  him, 
but  found  him  inflexible.  At  length,  I  told  him  he  made  me  think  of  a  circumstance 
which  once  happened  to  myself  when  I  was  a  curate  in  Thomas  Street.  I  was  bury- 
ing a  corpse,  when  a  woman  came  and  pulled  me  by  the  sleeve  in  the  midst  of  the 
ser\ice,  saying,  'Sir,  sir,  I  want  to  speak  to  you.'  'Pry thee,'  sajs  I,  'woman,  wait 
till  I  am  done.'  '  No,  sir:  I  must  speak  to  you  immediately.'  'Why,  then,  what  is 
the  matter  ? '  '  Sir,'  says  she,  '  you  are  burying  a  man  who  died  of  the  smallpox  next 
my  poor  husband  who  never  had  it.'  The  story  had  the  desired  eflect,  and  the  pastor 
permitted  the  bones  of  the  Calvinist  to  be  interred  in  his  churchyard."    B2}.  Thomas. 

34 — 36.  answered,  candor,  truth,  honesty,  demanded  a  flat  denial  if  He  were 
not  Divine.  Comp.  this  with  conduct  of  Peter  and  Paul,'  who  anxiously  cor- 
rected mistakes  wh.  favored  their  position,  written  ^  .  .  gods,  if  they  were 
called  gods  by  God  Himself,  how  can  I  be  guilty  of  blasphemy  for  calling  Myself  the 
Son  of  God.  broken,  you  cannot  obliterate  or  explain  it  away,  sanctified,' 
set  apart  to  a  holy  work  and  office,  because  .  .  said,  etc./  rather  explain 
why  such  men  are  called  gods  in  the  Scriptures.' 

Christ  seems  to  say  th.  even  in  the  assumption  that  He  was  no  more  than  man  there 
was  no  blasphemy.  Their  law  called  magistrates  "  gods"  (Ps.  Ixxxii.  6).  And  if 
they  allowed  that,  what  blasphemy  was  there  in  Him  who  "was  sanctified  by  the 


A.D.  29. 

Jiiswering  the  call: 
In  a  beautiful 
English  church- 
yard is  a  small 
grave  remark- 
able tor  its  sim- 
plicity. It  is  evi- 
dently the  rest- 
ing -  place  of  a 
little  lad  who 
lov'd  hisSaviour. 
The  Inscription 
is  as  follows : 
"Freddy!"  .  .  . 
"Yes,  Father!" 

"In  will,  consent, 
essence,  power, 
and  dominion.  .  . 
'One'  frees  thee 
from  Arius,  who 
denies  the  eter- 
nal Divinity  of 
Christ;  '  Are ' 
frees  thee  from 
Sabellius.  who 
denies  the  dis- 
tinc'-ion  of  the 
persons  In  the 
Trinity."  E. 
Leigh. 

"  It  Is  exceed- 
ingly dangerous 
to  make  comfort 
a  ground  of  con- 
fidence, unless 
the  nature, 
source  and 
effects  of  that 
comfort  be  con- 
sidered :  for  it 
may  result  en- 
tirely from  ig- 
norance and 
self-flattery  in  a 
variety  of  ways." 

tlie  Jews  at- 
tempt to 
stone  Christ 

a  1  Tl.  vl.  18. 

6  Ma.  xxvi.  65; 
Jo.  v.  18;  V.  30. 

"^hen  our  bless- 
ed Lord  was 
charged  with 
blasphemy  for 
making  Himself 
equal  with  God, 
He  denied  not 
the  matter,  but 
only  absolved  it  * 
from  the  crime."  ' 
Dean  Young. 

charg^e  of 

blasphemy 

answered 

c  Ac.  X.  26;  xlv. 
12. 

dPs.  lxxxll.6;Ro. 
xill.  1. 

el8.  xi.  2,3;  xUx. 
1.  3;  Jo.  vl.  27. 

/Phi.  11.  6. 

flf" Frequent 
mention  is  made 


504 


jorrx. 


Chap.  X.  37—48. 


in  the  O .  T.  of  a 

person  who  is 
called  God,  and 
Is  God,  and  yet 
is  distinguished 
fr.  the  God  and 
Father  of  all." 
Justin  Martyr's 
reply  to  the  Jeivs 
who  accused  the 
early  Christians  of 
worshipping  more 
gods  than  one. 

the  works  of 
Christ  are 
those  of  the 
Father 

o  Jo.  xlv.  10,  11; 
XV.  24. 

6  Col.  il.  9;  Je.  V. 
19;  Ma.  i.  23. 

The  conclusion 
then  standeth 
good  against  all 
the  opposition  of 
heretical  oppo- 
nents. He  is  the 
Son  because  He 
does  nothing  of 
Himself;  He  is 
God,  because 
w  hatsoever 
things  theFather 
doeth.  He  doeth 
the  same.  They 
are  one,  because 
they  are  equal  in 
honor.  He  is  not 
the  Father,  be- 
cause He  is  sent. 
Hilary. 

He  retires  to 
Bethany  be- 
yond Jordan 

c  "LestHe  should 
appear  to  be 
equal  to  Christ." 
T.  Aquinas. 

dMa.  iii.  11,  12; 
Jo.  iii.  30—36. 

"  Performing  no 
miracle,  he  was 
yet  a  miracle 
thro,  all  future 
ages.  Though  he 
did  no  miracle, 
■while  so  many 
far  less  distin- 
guished saints 
accompli  shed 
many,  yet  no 
saint  exists 
in  whose  per- 
son, and  for 
whose  sake,  so 
many  miracles 
were  vouch- 
safed."   Singlin. 

••  Thus  did  the 
seed,  though 
long  buried, 
spring  up;  and 
the  faithful 
preacher  of  re- 
pentance, while 
dead,  yet  spoke 
lor  the  honor  of 


Father,"  "One  with  the  Father,"  and  -vvho,  as  they  were  bound  to  acknowledge,  per- 
formed works  which  those  whom  tiieir  law  called  "gods"  never  had  accomplished 
and  never  could  ?  If  your  Scriptures  call  men  gods  "  unto  whom  the  Word  of  God 
came,"  surely  there  can  be  no  blasphemy  in  Me  representing  Myself  as  God,  who  am 
the  "Word  of  God"  itself.  Conception  of  God  i7i  hnmanuel. — In  forming  a  con- 
ception of  God,  men  have  sometimes  lifted  Him  above  all  human  sympathies  into  the 
heavenly  sphere;  and  then  they  raise  Him  above  the  help  of  heavenly  intelligence, 
and  at  last  remove  Him  so  far  that  only  the  most  lithe  and  nimble  imaginations  can 
reach  Him  at  all ;  and  then,  when  they  have  put  Him  above  all  men,  and  angels,  and 
thrones,  and  dominions,  they  think  they  have  a  true  conception  of  God.  They  think 
that  to  be  Divine  requires  one  to  be  lifted  out  of  and  above  all  sympathy  with  created 
things.  It  is  natural,  but  it  shows  how  unskilful  we  are  in  fashioning  our  ideas  of 
the  Head  of  the  Universe ;  for,  if  there  is  one  thing  more  resplendent  than  another, 
it  is  God  Immanuel.  And  what  is  God  Immanuel  but  this :  God  with  us — God  brought 
down  to  our  sympathy  and  fellowship  ?    Beecher. 

37,  38.  works,"  of  power,  love,  mercy.  Father,  such  as  He  alone  can  do, 
or  would  be  likely  to  do  in  the  same  circumstances,  though  .  .  tne,  prejudice 
against  Me  prevents  your  looking  at  the  woi-k  :  separate  betw.  Me  and  the  work,  ex- 
amine the  latter  alone,  on  its  own  merits,  that  .  .  believe,  iJ.  F.,  "under- 
stand;" for  then  you  will  turn  fr.  the  work  to  the  worker.  Father,''  whose  power 
alone  could  accoin.  them,   is     .     .    me,  by  whom  they  were  visibly  done. 

Indisputable  evidence. — I.  What  men  might  look  for  in  the  works  of  God:  1. 
Mercy;  2.  Wisdom;  3.  Love;  4.  Power.  II.  The  works  of  Jesus  were  marked  by 
these  characteristics.  III.  Not  to  see  these  features  in  the  works  of  Jesus  is  to  be 
blinded  by  prejudice.  IV.  To  reject  the  Divinity  of  Him  who  did  such  works  is  the 
height  of  folly. 

If  words  are  not  enough  let  deeds  speak. — If  the  words  of  reasoning  are  not 
enough  to  convince  the  sceptic  that  man  has  a  soul  as  well  as  a  body,  then  we  refer 
him  to  the  works  which  man  has  accomplished,  and  claim  that  they  are  suflicient  to 
l)roduce  belief.  So  we  would  say.  If  the  words  which  Jesus  and  His  Apostles  spake 
have  not  a  weight  of  evidence  strong  enough  to  convince  the  Socinian  that  He  is  one 
with  the  Father,  or  Divine,  then  let  him  consider  the  works  of  Jesus  Christ,  and 
thence  derive  satisfactory  proofs  that  He  is  in  the  Father  and  the  Father  in  Him. 
"  For  the  very  works'  sake,"  let  him  believe.     J.  Bate. 

39 — 42,  agfain  .  .  him,  as  He  once  spoke  of  God  as  His  Father,  escaped, 
B.  v.,  "  went  forth."  place,  Bethany  {see  on  Jo.  i.  28).  abode,  most  of  the  time 
for  3  or  4  months ;  waiting  His  time,  and  still  working.  John  .  .  miracle," 
B.V.,  "  sign  ";  yet  they  believed  John,  spake"*  .  .  true,  have  been  fulfilled. 
m^any  .  .  there,  place  reminds  them  of  Jo.  and  his  words  ab.  Christ.  "Posthu- 
mous fruit  of  services  of  John." 

Mniri/  believed  on  Him  there. — This  history  may  illustrate — I.  The  law  of  the 
association  of  ideas.  One  circumstance  bringing  another  to  memory.  The  scene  of 
John's  preaching  recalled  his  words :  they  compared  what  John  said  with  what  Jesus 
did.  They  believed  John  to  be  a  prophet,  and  saw  how  Jesus  fulfilled  his  account  of 
the  Messiah.  II.  The  timidity  of  inquirers.  Here  they  were  free  to  listen,  inquire, 
and  confess.  In  Jerusalem  there  were  enemies  abroad ;  they  might  be  put  out  of  the 
synagogue.  III.  The  compassion  of  Jesus.  He  led  people  to  this  place  on  purpose 
to  instruct  them.  He  selected  it.  Knew  what  the  result  would  be.  Sometimes, 
when  people  are  afraid  of  man,  or  fail  to  receive  instruction  in  the  sanctuary.  He  leads 
them  into  the  baptism  of  sorrow  and  trial ;  and  many  believe  on  Him  then  who  had 
rejected  Him  before.    T7ie  Hive. 

Association  of  religious  ideas. — Make  everything  that  stands  connected  with  re- 
ligion just  as  pleasant  as  it  can  be.  Do  you  know  what  the  power  of  association  is  ? 
Did  you  ever  study  that  matter  ?  Do  you  know  how  we  have  redeemed  many  things 
in  human  experience  from  vulgarity,  and  made  them  as  redolent  as  the  gate  of 
heaven  ?  For  instance,  do  3'ou  know  of  any  one  thing  that  is  so  gross  as  eating  ? 
When  you  consider  that  a  man  throws  into  that  hole  which  we  call  the  mouth,  chunk 
after  chunk,  and  grinds  it,  and  disposes  of  it,  is  there  anything  that  is  more  purely 
an  animal  operation  ?  And  yet,  is  there  anything  more  refined  or  fuller  of  sweet 
suggestions  than  the  table  ?  Do  we  not  use  the  word  table  to  signify  the  blessings 
of  the  household  ?  We  have  so  surrounded  the  table,  by  conversation  and  affection, 
and  the  higher  offices  of  life,  that  we  forget  that  gross  fact  around  which  they  all  of 
them  cohere.     These  are  the  blossoms,  and  that  is  the  root  underground  as  it  were. 


Chap.  xi.  I — 7. 


JOHN. 


505 


Do  you  consider  that  this  is  a  single  illustration  of  a  principle  as  broad  as  life,  and 
that  on  the  one  hand,  by  association  you  can  make  the  highest  and  the  noblest  things 
most  mean  and  beggarly,  while,  on  the  other  hand,  you  can  surround  the  Meanest 
and  most  beggarly  things  with  the  noblest  and  highest  associations  ?    Beecher. 


CHAPTER   THE  ELEVENTH. 

I — 4.  I/azarus  {God  his  help,  Heb.  Eleazar),  of  whom  we  hear  nothing  beyond 
his  hist,  in  this  Gospel.  Bethany,"  now  called  'Azariyeh  :  fr.  Lazarus,  it  . 
Mary,  etc.,  more  fully  recorded  by  Jo.  presently;  *  now,  by  anticipation  mentioned* 
that  one  cause  of  the  love  and  gratitude  manifested  then — i.e.,  the  raising  of  her 
brother— may  be  kept  in  mind,  sent,  to  Bethabara,  twenty-eight  or  thirty  miles 
away.  However  dif.  in  some  points,  the  sisters  were  alike  in  this,  him,  to  whom 
else  than  to  Him  who  came  first  into  their  thoughts  ?  I^ord  .  .  lovest,  Christ's 
love  to  us  the  ground  of  hope,  is  sick,  they  simply  acquaint  Him  with  the  fact.<= 
said,  showing  He  knew  what  the  result  would  be. 

The  sources  of  sickriess. — It  would  be  a  serious  mistake  to  trace  it  all  to  the  Di- 
vine hand.  This  may  save  thought,  but  at  the  cost  of  reason  and  reverence.  (1) 
Indolence  is  sometimes  a  source  of  sickness ;  so  is  (2)  overwork,  and  also  (3)  worry. 
Sickness  may  teach  us  (1)  our  frailty;  (2)  that  we  are  not  indispensable  to  the  life 
and  work  of  the  world;  (3)  to  revise  our  views  of  life;  (4)  to  know  our  own  true 
character.     KollocP. 

He  whom  Tliou  lovest. — How  beautiful  and  touching  this  petition!  Love  makes 
the  beloved  one's  sickness  its  own  sickness,  and  here  is  the  love  of  Him  who  is  Lord 
over  all  sickness.  "Lord,  behold!"  They  add  nothing  more,  but  therein  they 
embody  all  their  entreaty  for  help,  and  likewise  all  their  assurance  that  the  Lord  is 
both  willing  and  able  to  "  behold  "  and  to  help  the  beloved  sick  one.  As  Augustine 
paraphrases  their  request,  "It  is  enough.  Lord,  that  Thou  knowest  it;  for  Thou 
dost  not  love  and  yet  forsake  the  beloved  one."  Rudolph  Besser. — The  benefit  of 
sorroio. — It  is  said  that  gardeners  sometimes,  when  they  would  bring  a  rose  to  richer 
flowering,  deprive  it  for  a  season  of  light  and  moisture.  Silent  and  dark  it  stands, 
dropping  one  fading  leaf  after  another,  and  seeming  to  go  down  patiently  to  death. 
But  when  every  leaf  is  dropped,  and  the  plant  stands  stripped  to  the  utmost,  a  new 
life  is  even  then  working  in  the  buds,  from  which  shall  spring  a  tender  foliage  and  a 
brighter  wealth  of  flowers.  So,  often,  in  celestial  gardening,  every  leaf  of  earthly 
joy  must  drop  before  a  new  and  divine  bloom  visits  the  soul.     Mrs.  Stowe. 

5 — 7.  loved,  etc.,  hence  the  delay  {v.  6)  did  not  proceed  fr.  indiflerence. 
abode  .  .  days,  strange  delay.  But  love  would  be  sure  that  delay  was  not 
denial.  He  may,  as  in  this  case,  have  a  great  purpose  to  serve  by  delays  of  mercy. 
L.  would  prob.  be  dead  when  the  messengers  returned  with  the  words,  "not  unto 
death."  after  that,  L.  being  not  only  dead  but  buried,  let  .  .  ag'ain, 
delay  not  protracted  beyond  needful  limits. 

Tlie  cottagers  of  Bethany/. — The  practical  lessons  taught  by  the  fact  of  Jesus' 
love  to  the  Bethany  household:  1.  We  ought  to  think  more  of  the  essentials  and 
less  of  the  accidentals  of  religion;  2.  We  should  show  our  friendship  especially  when 
the  distressed  may  need  most  help. 

Faults  in  a  family. — What  can  be  more  irksome  than  to  hear  two  sisters  con- 
tinually setting  each  other  right  upon  trifling  points,  and  differing  from  each  other 
in  opinion  for  no  apparent  reason  but  fi'om  a  habit  of  contradiction  ?  It  is  generally 
on  such  trifles  that  this  bad  habit  shows  itself,  so  that  it  may  seem  needless  to  ad- 
vert to  it;  but  it  is  a  family  fault,  and  should  be  watched  against;  for  it  is  an 
annoyance,  though  but  a  petty  one,  never  to  be  able  to  open  your  lips  without  being 
harassed  by  such  contradictions  as,  "Oh,  no!  that  happened  on  Tuesda}-,  not 
Wednesday,"  or,  if  you  remark  that  the  clouds  look  threatening,  to  be  asked  in  a 
tooe  of  surprise,  "  Do  you  think  it  looks  like  rain?  I  am  sure  there  is  no  appearance 
of  such  a  thing."  Narrate  an  incident,  every  small  item  is  corrected;  hazard  an 
opinion,  it  is  wondered  at  or  contradicted;  assert  a  fact,  it  is  doubted  and  ques- 
tioned; till  you  at  length  keep  silence  in  despair.  Bowes. — T/ie  best  help  is  not 
delayed. — The  principle  of  delay  applies  only  to  the  less  important  half  of  our 
prayers,  and  Christ's  answers.  In  regard  to  spiritual  blessings  the  law  is  not  "He 
abode  still  two  days,"  but  "  Before  they  call  I  will  answer."     Tlie  only  reason  why 


A.D.  29. 


his  Master,  and 
the  gathering 
unto  Him  of 
such  as  should 
be  saved."  Sp . 
Sumner. 


the  sickness 
of  I^ai^arus 

Martha's  mes- 
sage is  the  first 
which  directly 
appeals  to  the 
private  affection 
o£  the  Son  of 
Man,  which  calls 
Him  to  help  as  a 
friend  because 
He  is  a  friend. 
Maurice. 

Reasons  assign- 
ed for  this  extra- 
ordinary m  1  r . 
being  recorded 
by  Jo.  alone :  (1) 
Ma.,  Mk.,  Lu., 
living,  perhaps, 
i  n  lifetime  of 
Laz  ,  might  have 
involved  him  in 
persecution  had 
they  written  the 
hist.  (c/.  Jo. 
xii.  10,  11). 
(2)  The  plan 
of  Ma.,  Mk.,  Lu., 
was  to  record 
mirs.  wrought  in 
Galilee  alone,  the 
cure  of  blind 
man  at  Jericho 
being  the 
only    exception. 

Spinoza,  the  Jew- 
ish sceptical  phi- 
losopher, said  of 
this  mir.  (ace.  to 
Bayle  Diet.)  that 
"could  he  believe 
it,  he  would  re- 
nounce his  whole 
(Pantheistic)  sys- 
tem and  em- 
bracb  Christian- 
ity." 

aLu.  X.  38.  39. 

6  Jo.  xii.  3jf. 

c  cf.  Jo.  iv.  49: 
Ma.  Ix.  18;  vlli.  8. 


delays  of 
mercy  not 
denials 

"Taught  of  God, 
we  should  view 
our  losses,  sick- 
ness, pain,  and 
death,  as  the  sev- 
eral  trying 
stages  by  which 
a  good  man,  like 
Joseph,  is  con- 
ducted from  a 
tent  to  a  court; 
sin  his  disorder, 
Christ  his  physi- 
cian,   pain     his 


506 


JOHN. 


Chap.  xi.  8-17. 


medicine,  the 
Bible  his  sup- 
port, the  grave 
his  bed,  and 
death  Itself  an 
angel  expressly 
sent  to  release 
the  worn  out  tra- 
veller, or  crown 
the  faithful  sol- 
dier."  R.  Cecil. 

walking  in 
the  light 

a  Ac.  XX.  24. 

6  Jo.  xil.  35. 

cEcc.  ii.  14. 

dAc.  vii.  60;  xiil. 
36;  1  Co.  xi.  30; 
XV.  6,  18,  20,  51 :  1 
Th.  iv.  15;  v.  10; 
2  Pe.  ill.  4. 

"He  that  hopes  to 
look  back  here- 
after with  satis- 
faction upon  past 
years, must  learn 
to  know  the  pres- 
ent value  of  sin- 
gle minutes,  and 
endeavor  to  let 
no  particle  of 
time  fall  useless 
to  the  ground." 
Dr.  Johnson. 

"Sleep  is  so  like 
death  that  1  dare 
not  venture  on  it 
without  prayer." 
Bp.  Andrewes. 

sleep  and 
death 

e  Phi.  Hi.  21. 

Repeated  afB  lo- 
tions come,  not 
as  lightning  on 
the  scathed  tree, 
blasting  it  yet 
more  and  more, 
butas  thestr'kes 
of  the  sculptor  on 
the  marble  bl'ck, 
forming  it  Into 
the  image  of 
beauty  and  love- 
liness. Let  but 
the  Divine  pres- 
ence be  felt,  and 
no  lot  is  hard. 

"Few  mercies 
call  for  more 
th  an  kfuln  ess 
than  a  friend 
sate  in  heaven;  it 
is  not  every  one 
that  overcom- 
eth."  Ih:  J.  Ham- 
ilton. 


Jesus 
arrives  at 
Bethany 

/  Ma.  X.  3;Mk. 
111.  18;  Lu.vi.  15; 
Ac.  1.  13. 


people  do  not  get  the  blessings  of  Christian  life  lies  in  themselves.  "Ye  have  not 
because  j'e  ask  not,  or  ask  amiss,  or  having  asked  you  go  away  not  looking  to  see 
whether  the  blessing  is  coming  or  not."     Maclaren. 

8 — II.  disciples,  anxious  for  His  safety,  and  not  fully  comprehending  His 
mission,  goest  .  .  again  ?  "  to  such  a  place,  and  so  soon  ?  are  .  .  day  ? 
man  cannot  make  either  the  day  or  My  life  shorter  than  its  appointed  length. 
walk  .  .  day,*  proper  act  for  the  time,  and  time  for  the  act.  light  .  . 
world,  the  sun,  ref.  to  the  True  Light  by  wh.  we  should  walk,  man.  He  passes 
on,  in  thoughtful  care,  fr.  Himself  to  others,  night,  of  error,  ignorance,  sin. 
Stumbleth,"  oft.  at  small  things,  light  .  .  him,  proper  knowledge,  prin- 
ciple, etc.  sleepeth,  so  is  Christian  death  described.''  awake,  the  same  power 
will  one  day  atvake  all  sleepers. 

Life,  the  golden  opportunity. — I.  The  wisdom  of  knowing  our  opportunity. 
This  chiefly  depends  upon :  1.  Our  walking;  2.  Our  working  while  it  is  light.  H. 
The  danger  of  neglecting  it :  1.  For  vain  amusements;  2.  In  the  eager  pursuit  of 
trifles.     Cecil. 

TJie  test  of  discipleship. — To  whom  do  we  go  first  in  the  time  of  our  extremity  ? 
What  is  our  resource  in  the  day  of  trouble  ?  The  answer  to  these  questions  will 
determine  whether  we  are  the  friends  of  Jesus  or  not.  Travelling  once  upon  a  rail- 
road car,  I  had  among  my  fellow-passengers  a  little  laughing  child  who  romped 
about  and  was  at  home  with  everybody,  and  while  she  was  frolicing  around  it 
might  have  been  difficult  to  tell  to  whom  she  belonged,  but  when  the  engine  gave  a 
loud,  long  shriek,  and  we  went  rattling  into  a  dark  tunnel,  the  little  one  made  one 
bound,  and  ran  to  nestle  in  a  lady's  lap.  I  knew  then  who  was  her  mother  !  So  in 
the  day  of  prosperity  it  may  be  occasionally  difficult  to  say  whether  a  man  is  a 
Christian  or  not;  but  when,  in  time  of  trouble,  he  makes  straight  for  Christ,  we 
know  then  most  surely  whose  he  is  and  whom  he  serves.     Taylor. 

13 — 15.  sleep  .  .  well,  thinking  that  sleep,  as  is  oft.  the  case,  would  be 
restorative  to  one  who  was  sick,  thought  .  .  sleep,  strange  that  so  under- 
standing Christ,  they  should  think  He  was  going  so  far,  for  such  a  purpose. 
plainly,  in  words  to  wh.  they  were  more  accustomed,  dead,  this  He  knew  with- 
out any  second  message,  glad  .  .  there,  for  in  His  presence  how  could  L. 
have  died  ?  intent  .  .  believe,  delay  caused  grief  to  the  sisters,  but  brought 
a  good  to  many.  Out  of  sorrow  of  some,  God  oft.  brings  joy  to  others,  go  .  . 
him,  of  the  grave  of  every  Christian  it  may  be  said  that  2fe  knows  "  the  place 
where  they  have  laid  him."* 

^V}ly  Jesus  was  not  there. — I.  Had  He  been  there,  Lazarus  would  not  have  died. 
He  could  not  have  let  His  friend  die.  A  les.<ier  miracle  would  have  been  wrought. 
II.  His  presence  at  the  death  and  burial  of  Lazarus  might  have  excited  the  sus- 
picion, in  some  minds,  of  collusion.  III.  Had  He  been  there,  and  sufl'ered  death  to 
do  his  work,  and  the  burial  t(5  be  accomplished — what  would  have  been  the  thoughts 
aroused  by  His  seeming  want  of  sympathy,  and  the  strange  holding  back  of  power — 
how,  in  this  case,  could  He  have  resisted  the  importunities  of  Mary  and  Martha  ? 

The  uses  of  bereavement. — When  engineers  would  bridge  a  stream,  they  often 
carryover  at  first  but  a  single  cord;  with  that,  next  they  stretch  a  wire  across; 
then  strand  is  added  to  strand,  until  a  foundation  is  laid  for  planks ;  and  now  the 
bold  engineer  finds  safe  footway,  and  walks  from  side  to  side.  So  God  takes  from 
us  some  golden-threaded  pleasure,  and  stretches  it  hence  into  heaven ;  then  He  takes 
a  child,  and  then  a  friend:  thus  He  bridges  death,  and  teaches  the  thoughts  of  the 
most  timid  to  find  their  way  hither  and  thither  between  the  shores.  Beecher. — The 
death  of  ArcJihishop  Wliately. — Let  us  approach  the  death-bed  of  a  man  well-known 
by  his  writings,  and  gifted  with  a  mind  of  great  clearness  and  of  great  logical 
acumen.  A  short  time  since  death  came  to  the  palace  of  Archbishop  Whately. 
Friends,  as  they  visited  him,  said,  with  becoming  praise,  "You  are  dying,  as  you 
lived;  great  to  the  last."  He  replied,  "I  am  dying  as  I  lived;  in  the  faith  of 
Jesus."  Another  remarked,  "  What  a  blessing  that  your  glorious  intellect  is  unim- 
paired!"  Said  the  Archbishop,  "Do  not  call  intellect  glorious  ;  there  is  nothing 
glorious  out  of  Christ."  At  another  time  it  was  said,  "  The  great  fortitude  of  your 
character  supports  you."  "No,"  he  answered;  "  it  is  not  my  fortitude  that  supports 
me,  but  my  faith  in  Christ." 

16,  17.  Thomas,-''  a  Heb.  name=the  Gk.  Didymus,  wh.  sig.  twin,  let  .  . 
him,  he  feels  sure  this  visit  will  prove  fatal  to  Christ,     four  days,  L.  buried  ou 


Chap.  xi.  18—33. 


JOHN. 


507 


the  eve  of  day  of  death.     Messengers  sent,  one  day:  Jesus'  delay, — two  days:  Jesus' 
return, — one  day.     Distance  from  Peraea  to  Bethany  ab.  25  ms. 

The  nature  of  self-sacrifice. — Self-sacrifice  for  its  own  sake  is  no  religious  act  at 
all.  If  you  give  up  a  meal  for  the  sake  of  showing  power  over  self,  or  for  the  sake 
of  self-discipline,  it  is  the  most  miserable  of  all  delusions.  You  are  not  more  relig- 
ious in  doing  this  than  before.  This  is  mere  self-culture,  and  self-culture  being  oc- 
cupied for  ever  about  self,  leaves  you  only  in  that  circle  of  self  from  which  religion 
is  to  free  you;  but  to  give  up  a  meal  that  one  you  love  may  have  it,  is  properly  a 
religious  act — no  hard  and  dismal  duty,  because  made  easy  by  afl'ection.  To  bear 
pain  for  the  sake  of  bearing  it,  has  in  it  no  moral  qualities  at  ail,  but  to  bear  it 
rather  than  to  surrender  truth,  or  in  order  to  save  another,  is  positive  enjoyment,  as 
well  as  ennobling  to  the  soul.  Did  you  ever  receive  even  a  blow  meant  for  another, 
in  order  to  shield  that  other  ?  Do  you  not  know  that  there  was  actual  pleasure  in  the 
keen  pain  far  beyond  the  most  rapturous  thrill  of  nerve  which  could  be  gained  from 
pleasure  iu  the  midst  of  painfulness  ?  Is  not  the  mystic  yearning  of  love  expressed 
in  words  most  purely  thus,  Let  me  suffer  for  him  ?  This  element  of  love  is  that  which 
makes  this  doctrine  an  intelligible  and  blessed  truth.  So  sacrifice  alone,  bare  and 
unrelieved,  is  ghastly,  unnatural,  and  dead ;  but  self-sacrifice  illuminated  by  love,  is 
warmth  and  life ;  it  is  the  death  of  Christ,  the  life  of  God,  the  blessedness  and  only 
proper  life  of  man.     F.  W.  Robertson. 

18 — 20.  furlong's,  ab.  two  ms.  Short  dist.  aces,  for  the  number  who  came 
to  condole  with  the  sisters,  comfort,"  R-  V.,  "console,"  usual  words,  "Be  ye  com- 
forted fr.  the  heaven  !  "  "May  the  Lord  of  consolation  comfort  you !"  etc.  The 
death  of  L.  widely  known.  Martha,  etc.,  note  their  characteristic  conduct.  Martha 
met  Jesus  outside  the  village. 

Human  ^comfort. — I.  Called  forth  by  a  great  loss :  an  only  brother.  II.  At- 
tempted by  those  who  were  religiously  incompetent — Jews.  III.  Administered  in  a 
formal  manner — professional  mourners.  IV.  Void  of  what  to  the  bereaved  had  been 
a  true  ground  of  consolation.  V.  Well  intended,  but  without  effect.  Learn — (1) 
Human  sympathy  is  kind  but  unavailing;  (2)  The  true  Comforter  is  not  far  off". 

The  present  state  of  Bethany. — It  is  an  interesting  circumstance  to  find  that  to 
its  connection  with  that  honored  family — or  rather  to  their  connection  with  Jesus — 
the  village  owes  the  name  by  which  alone  it  is  now  known  among  the  natives  of  the 
country.  They  call  it  El-'Azariyeh,  a  name  plainly  derived  from  Lazarus.  Its  ancient 
name  of  Bethany,  signifying  the  "house  of  dates,"  has  disappeared,  like  the  date 
palm,  from  which,  no  doubt,  that  name  was  taken.  The  hamlet  of  eighteen  or  twenty 
bouses,  built  evidently  with  the  stones  of  other,  and  older,  and  more  imposing  edi- 
fices, is  embowered  in  its  little  grove  of  trees ;  and  the  fig  and  the  olive,  the  almond, 
the  pear,  and  the  pomegranate  flourish  in  the  orchards  beside  it.  There  is  about  the 
place  altogether  something  of  that  look  of  both  sweetness  and  seclusion  which  one 
loves  to  associate  with  this  chosen  retreat  of  our  blessed  Lord.  .  .  Though  not 
more  than  two  miles  from  Jerusalem,  it  seems  to  lie  in  the  midst  of  a  perfect  soli- 
tude. The  intervening  heights  of  the  Mount  of  Olives  shut  out  all  sight  and  sound 
of  the  city  as  thoroughly  as  if  it  were  a  hundred  miles  away.  From  Bethany  itself 
nothing  is  seen  but  the  lonely  region  lying  between  it  and  the  Dead  Sea,  with  the 
lofty  wall  of  the  mountains  of  Moab  beyond  it,  and  shutting  up  the  view.  It  is  just 
such  a  spot  as  one  would  choose  for  rest  and  retirement  when  sick  of  the  strife  of 
tongues,  and  of  the  noise  and  turmoil  of  a  gainsaying  and  disobedient  people.  Br. 
Buchanan. 

ai — 23.  if  .  .  here,  how  like  Martha !  regretful,  sorrowful,  my  .  . 
died,  her  faith  in  Jesus  forbade  the  thought  that  death  could  enter  the  presence  of 
the  Prince  of  Life,  know,  fr.  previous  facts,  that  .  .  now,  her  strong  faitli 
is  equal  to  the  occa.  whatsoever,*  without  limit,  wilt,  but  Thy  xvill  can  ask 
only  what  is  right,  give  .  .  thee,  even  my  dead  brother  fr.  the  grave,  saith, 
still  further  to  test  her  faith,  and  prepare  her  for  the  sequel,  brother  .  .  again 
leading  her  to  see  that  the  raising  of  Lazarus  now,  was  as  possible  as  his  resurrec- 
tion then,  since  the  power  was  there. 

Oood  news  for  mourners. — I.  The  human  loss — "thy  brother" — who  has  not 
lost  a  brother,  etc.?  U.  The  Divine  promise — "shall  rise  again:"  1.  The  certainty 
— "shall;  "  2.  The  truth  implied — recognition — thy  brother  still.  Learn — (1)  This  is 
the  Saviour's  word  to  all  bereaved  believers  in  respect  of  the  dead  who  have  be- 
lieved; (2)  Those  who  have  departed  are  not  lost  but  are  gone  before. 


A.D.  30. 

Acc.to  early  trad. 
Thomas  preach- 
ed In  Parthia, 
was  buried  at 
Edessa.  Later 
hists.say  he  went 
to  India  and  was 
martyred  there. 
The  Syrian 
Christians  say 
he  was  the  found- 
er of  their 
church . 

The  fact  of  the 
separate  exist- 
ence of  the  soul 
from  the  body 
may  be  illustrat- 
ed by  a  watch 
whose  works  are 
separate  from 
the  case  and  will 
keep  going  when 
removed  from  it. 
Peloubet. 

Jesus  meets 
Itlartlia 

"Sweet  are  the 
uses  of  advers- 
ity, which,  like 
the  toad,  ugly 
and  venomous, 
wears  yet  a  pre- 
cious jewel  in  its 
head."  Shake- 
speare. 

a  1  Ch.  vii.  22; 
Job  ii.  11;  xlii. 
11;  Ro.  xii.  15;  1 
Th.  Iv.  18. 

"The  prospect  of 
a  future  state  is 
a  secret  comfort 
and  refreshment 
of  my  soul ;  it  is 
that  which 
makes  nature 
look  gay  around 
me;  it  doubles  all 
my  pleasures 
and  supports  me 
under  all  my  af- 
flictions." Ad- 
dison. 

"  Affliction  and 
comfort  together 
Is  a  secret  and 
privilege  pecu- 
liar to  faith  and 
the  Gospel."  Bp. 
Wilson. 


Ke  cotnforts 
and  instructs 
Martha 

6  Jo.  Ix.  31. 

How  few  afflic- 
tions are  experi- 
enced which  are 
not  made  doubly 
afflictive  by  an 
if.     Peabody. 

With  all  our  care 
in  obeying  na- 
ture's laws,  there 


508 


JOHN. 


Chap.  xi.  84— 30. 


is  another  sys- 
tem, that  of  Di- 
vine Providence, 
which  has  no  law 
but  eternal  love. 
I'eabody. 

The  grace  was  so 
great  that  Mar- 
tha does  what  we 
all  olten  do— im- 
agine It  less  ;  as 
when  you  slip  a 
sovereign  into  a 
boy's  hand  on 
his  birthday.and 
he  imagines  it  a 
shilling,  having 
no  thought  of  a 
gift  80  great. 
Cutross. 

"It  is  from  the 
remembrance  of 
j  oys  we  have  lost, 
that  the  arrows 
of  affliction  are 
pointed."  Mac- 
kenzie. 


Jesus  the 
Resurrection 
and  the  I<ife 

a  Jo.  V.  29. 

b  Jo.  vi.  40—44. 

c  Is.  xxxviii.  16; 
Jo.  xiv.  6 ;  1  Jo.  i. 
2. 

d  Job  xlx.  26;  Is. 
xxvi.  19;   Ro.  iv. 

17. 

e  Jo.  iii.  15;  Iv. 
14. 

"Truths  of  all 
others  the  most 
awful  and  mys- 
terious, and  at 
the  same  time  of 
universal  inter- 
est, are  too  often 
considered  as  so 
true  that  they 
lose  all  the  power 
of  truth,  and  lie 
bed-ridden  in  the 
dormitory  of  the 
soul,  side  by  side 
with  the  most 
despised  and  ex- 
ploded errors." 
S.  T.  Coleridge. 

Mary  is  sent 
for  secretly 

/Jo.  xlli.  13. 
yMk.x.  49. 

"  The  key  of  the 
grave  is  one  of 
the  lour  keys, 
which  Is  kept  in 
the  hands  of  the 
Lord  of  the 
world  alone. 
Neither  to  angel 
nor  to  seraph, 
neither  to  lowest 


The  benefit  of  severe  affliction. — When  Mr.  Cecil  was  walking  in  the  Botanical 
Gardens  of  Oxford,  his  attention  was  arrested  by  a  line  pomegranate  tree,  cut  almost 
through  the  stem  near  the  root.  On  asking  the  gardener  the  reason  of  this,  "Sir," 
said  be,  "this  tree  used  to  shoot  so  strong  that  it  bore  nothing  but  leaves;  I  was 
therefore  obliged  to  cut  it  in  this  manner;  and  when  it  was  almost  cut  through,  then 
it  began  to  bear  plenty  of  fruit."  The  reply  afl'orded  a  practical  lesson.  In  many 
cases,  it  is  not  enough  that  the  useless  branches  of  the  tree  be  lopped  off,  but  the 
stock  itself  must  be  cut — and  cut  nearly  through — before  it  can  become  extensively 
fruitful.  And  sometimes  the  finer  the  tree,  and  the  more  luxuriant  its  growth,  the 
deeper  must  be  the  incision.     James. 

24 — 37.  Martlia  said,  etc.,  regarding  His  words  as  having  ref.  to  general 
resurr.  know  .  .  day,"  this  she  knew  fr.  teaching  of  Christ.  I  .  .  life,* 
hence  it  is  not  a  question  of  time.  May  as  easily  be  this  day,  as  the  last  day.  he 
were  dead,''  R-  V.,  "he  die."  yet  .  .  live,'*  his  bodily  death  shall  not  touch 
his  real  life,  never  die,^  for  what  men  call  death,  shall  be  to  him  a  sleep,  to  wh. 
he  shall  compose  himself  cheerfully,  and  wake  with  God.  I  believe,  etc.,  R.V., 
"have  believed;  "  and  this  article  of  faith  embraced  all. 

Christ  our  life. — I.  How  is  Christ  the  Resurrection  ? — 1.  His  atonement  is  the 
cause  of  it;  2.  His  life  is  a  representative  life;  3.  His  resurrection  is  the  resurrection 
of  our  nature.  H.  How  is  Christ  the  soul's  immortality  ? — 1.  His  resurrection  re- 
vealed it;  2.  His  resurrection  guarded  it.     W.  W.  Wythe. 

Our  treatment  of  the  promises. — We  do  with  the  promises  often  as  a  poor  old 
couple  did  with  a  ijrecious  document,  which  might  have  cheered  their  old  age  had 
they  used  it  according  to  its  real  value.  A  gentleman  stepping  into  a  poor  woman's 
house  saw  framed  and  glazed  upon  the  wall  a  French  note  for  a  thousand  francs.  He 
said  to  the  old  folks,  "How  came  you  by  this?"  They  informed  him  that  a  poor 
soldier  bad  been  taken  in  by  them  and  nursed  until  he  died,  and  he  had  given  them 
that  little  picture  when  he  was  dying  as  a  memorial  of  him.  They  thought  it  such  a 
pretty  souvenir  that  they  had  framed  it,  and  there  it  was  adorning  the  cottage  wall. 
They  were  greatly  surprised  when  they  were  told  that  it  was  worth  a  sum  which 
would  be  quite  a  little  fortune  for  them  if  they  would  turn  it  into  money.  Ai-e  we 
not  equally  unpractical  with  far  more  precious  things  ?  Have  you  not  certain  of  the 
words  of  your  great  Lord  framed  and  glazed  in  your  hearts,  and  do  you  not  say  to 
yourselves,  "  They  are  so  sweet  and  precious  "  ?  and  yet  you  have  never  turned  them 
into  actual  blessing — never  used  them  in  the  hour  of  need.  You  have  done  as  Martha 
did  when  she  took  the  words,  "  Thy  brother  shall  rise  again,"  and  put  round  about 
them  tills  handsome  frame,  "in  the  resurrection  at  the  last  day."  Oh  that  we  had 
grace  to  turn  God's  bullion  of  gospel  into  current  coin,  and  use  them  as  our  present 
spending  money.     Spurgeon. 

28 — 30.  called  Mary,  sisterly  love.  "Will  not  enjoy  this  comfort  alone,  se- 
cretly, lest  enemies  of  Christ  should  hear  of  His  presence.  Master  .  .  come,-'' 
B.  v.,  "  is  here,"  none  others  had  come  with  such  comfort  and  power.  Long  looked 
for,  come  at  last,  calleth  .  .  thee,*  thoughtful  love  of  Christ,  soon, 
l^rompt,  joyful,  quickly,  quiet  ones  have  often  great  energy  upon  emergencies. 
that  place,  nr.  the  burial-ground. 

The  believer  goes  to  the  Master. — I.  In  prosperity  hastens  to  Him  for  grace  to 
bear  it.  II.  In  adversity  for  grace  to  improve  it.  III.  In  temptation  for  grace  to 
overcome  it.  IV.  In  a  friendless  world  for  sympathy.  Henry. — The  Master  is 
come,  and  calleth  for  thee. — From  this  history — I.  AVe  are  reminded  that  the  Lord 
may  be  calling  those  who  are  ignorant  of  the  fact  that  He  is  thinking  of  them.  II. 
We  observe  that  sometimes  the  call  which  one  person  has  sent  to  him  is  first  per- 
ceived by  some  other  who  has  just  obeyed  a  similar  call.  III.  Tliis  fact,  of  others 
seeing  what  the  Lord  is  doing  in  the  case  of  some  souls,  reminds  us  of  our  duty  in 
relation  to  them. 

Old  legends  about  Lazarus. — We  almost  wonder,  looking  at  tlie  wild  luxuriance 
with  which  they  gather  around  other  names,  that  they  have  nothing  more  to  tell  of 
Lazarus  than  the  meagre  tale  that  follows.  He  lived  for  thirty  years  after  His  resur- 
rection, and  died  at  the  age  of  sixty  (Epiphan.  Jla^r.  i.  652).  When  he  came  forth 
from  the  tomb,  it  was  with  the  bloom  and  fragrance  as  of  a  bridegroom  (Philo.  Cod 
Apoc.  N.  T.  805).  He  and  his  sisters,  with  Mary  the  wife  of  Cleopas,  and  other  dis- 
ciples, were  sent  out  to  sea  by  the  Jews  in  a  leaky  boat,  but  miraculously  escaped 
destruction,  and  were  brought  safely  to  Marseilles.  There  he  preached  the  Gospel, 
and  founded  a  church,  and  became  its  bishop.    After  many  years  he  suflered  martyr- 


Chap.  xi.  31—39. 


JOHN. 


dom,  and  was  buried,  some  said,  there ;  others  at  Citium  in  Cyprus.  Finally  his 
bones  and  those  of  Mary  Magdalene  were  brought  from  Cyprus  to  Constantinople  by 
the  Emperor  Leo,  the  philosopher,  and  a  church  erected  to  his  honor.  It  is  also  said 
that,  on  being  raised  from  the  dead,  he  asked  our  Lord  if  he  would  have  to  die  again ; 
and,  on  being  told  that  he  would,  that  he  never  smiled  again. 

31,32.  and  .  .  her,  her  very  quiet  showing  an  intensity  of  grief.  "Still 
waters  run  deep."  saw  .  .  rose,  they  neither  saw,  nor  heard,  the  message  that 
occa.  this  haste,  saying, -R.  F.,  "supposing,"  very  naturally,  if  .  .  died," 
both  sisters  {see  v.  21)  are  agreed  on  this  point.  The  Bible  mentions  eight  persons 
raised  from  death  and  two  translated. 

Mourning  customs  of  the  Jews. — The  general  time  of  mourning  for  deceased  re- 
lations, both  among  Jews  and  Gentiles,  was  seven  days.  During  these  days  of 
mourning  their  friends  and  neighbors  visited  them,  in  order  that  by  their  presence 
and  conversation  they  might  assist  them  in  bearing  their  loss.  Many  therefore  in  so 
populous  a  part  of  the  country  must  have  been  going  to  and  coming  from  the  sisters, 
while  the  days  of  their  mourning  for  Lazarus  lasted.  The  concourse  too  would  be 
the  greater  as  it  was  the  time  of  the  Passover.  Besides,  a  vast  multitude  now  at- 
tended Jesus  on  His  journey.  This  great  miracle  therefore  must  have  had  many  wit- 
nesses.    MacKnight. 

33 — 36.  gfroaned  .  .  troubled,  "He  could  not  bear  this  evidence  that 
even  the  best  of  God's  children  do  not  believe  in  God  as  greater  than  death,  and  in 
death  as  ruled  by  God."  where  .  .  him,  this  He  asked,  not  for  information, 
but,  as  usual,  to  arouse  attention,  come  .  .  see,  all  that  a  man  could  do 
would  have  ended  with  going  and  seeing.  Tesus  wept,*  shortest  and  most  elo- 
quent verse  in  the  Bible,  behold  .  .  him,  it  might  seem  strange  that  a  man, 
and  not  a  relative,  should  weep  thus. 

Some  lessons  taught  by  Christ's  tears. — 1.  To  admire  and  love  the  Saviour;  2. 
To  trust  His  compassion  in  the  hour  of  sorrow;  3.  To  be  ready  to  manifest  sympathy 
with  the  sad;  4.  To  anticipate  with  joy  the  tearless  day  of  reunion;  5.  To  contem- 
plate the  great  joy  of  Christ  when  He  has  for  ever  made  an  end  of  sin  and  sin's  con- 
sequences ;  6.  That  sorrow  is  not  sinful. 

Jewish  tombs. — The  Jewish  tombs,  like  those  of  Macri,  have  entrances,  which 
were  originally  closed  with  a  large  and  broad  stone  rolled  to  the  door,  which  it  was 
not  lawful  in  the  opinion  of  a  Jew  to  displace.  They  were  adorned  with  inscriptions 
and  emblematical  devices,  alluding  to  particular  transactions  in  the  lives  of  the  per- 
sons that  lie  there  entombed.  Thus  the  place  where  the  dust  of  Joshua  reposed, 
was  called  Timnath-heres,  according  to  some  Jewish  writers,  because  the  image  of 
the  sun  was  engraved  on  his  sepulchre,  in  memory  of  his  arresting  that  luminary  in 
his  career,  till  he  had  gained  a  complete  victory  over  the  confederate  kings.  Such 
significant  devices  were  common  in  the  East.  Cicero  says  the  tomb  of  Archimedes 
was  distinguished  by  the  figure  of  a  sphere  and  a  cylinder.     Paxton. 

37 — 39.  could  .  .  blind,"  notwithstanding  the  former  controversy  on  this 
subject,  and  eflforts  of  Pharisees  to  repress  thought  and  right  opinion  on  it,  the  mir. 
seems  to  have  been  gen.  believed,  and  is  now  referred  to  as  beyond  all  doubt. 
caused  .  .  died  ?  truly,  yet  the  delay  may  manifest  His  glory  more  than  such 
an  act  would  have  done,  groaning  .  .  Intnself,  B.V.  margin  h&s,  "he'mg 
moved  with  indignation  in  himself."  cave  .  .  it,**  tombs  oft.  excavated  in 
rock.  This  is  appar.  the  private  tomb  of  the  family,  and  would  imply  the  possession 
of  some  wealth,  take  .  .  Stone,  extraordinary  command  !  Test  of  faith  and 
obedience.  The  great  Wonder-Worker,  without  needing,  will  have  human  aid — as 
far  as  it  will  go.  (Who  rolled  away  the  stone  fr.  His  own  grave  ?)  Martha,  even 
she,  with  her  strong  faith,  is  astounded,  saith,  etc.,^  those  who  knew  best  had  no 
doubt  as  to  death  having  actually  taken  place. 

Take  ye  away  the  stone. — I.  God  never  performs  an  unnecessary  act.  H.  God 
never  does  directly  what  can  be  done  through  others.  III.  God  needs  our  help  in 
accomplishing  His  great  designs.  We  can  remove  stones  which  hinder  spiritual 
resurrections ;  stones  of  (1)  indifl'erence,  produced  by  the  engrossing  work  of  life ; 
(2)  ignorance  of  the  treasures  of  religion ;  (3)  frigidity  of  the  religious  atmosphere, 
produced  by  worldliness.     Deems. 

Whose  footprint  is  this  ? — Whose  footprint  is  that  on  the  ground  there  before 
the  tomb  of  Lazarus  ?    Was  it  God  or  man  that  passed  that  way,  leaving  strange 


509 


nor  to  highest  of 
heaven's  minis- 
ters is  this 
power  given;  but 
it  belongs  to  Him 
only  that  made 
them  and  all 
things  else." 
Jewish  Saying. 


Mary  meets 
Jesus 

a  Jo.  Iv.  49. 

Augustine  says 
that  his  God 
was  "mercifully 
rigorous"  to 
him,  besprink- 
ling with  most 
bitter  alloy  all 
his  unlawful 
pleasures,  "that 
he  might  seek 
pleasures  with- 
out alloy." 

Jesus  wept 

6  Is.  lxiil.9;  Lu. 
xix.  41;  He.  ii. 
16,  17. 

"Tears  are  the 
inheritance  of 
our  eyes ;  either 
our  sufferings 
call  for  them  or 
our  sins ;  and  no- 
thing can  wholly 
dry  them  up,  but 
the  dust  of  the 
grave."  Bp.  Hop- 
kins. 

The  true  con- 
quest and  peace 
of  faith,  as  well 
as  the  solution  of 
the  mystery  of 
sorrow,  lie  in  our 
willingness  to 
suffer,  so  far  as 
it 'may  bring  us 
to  the  society  of 
our  Lord.  Hunt- 
ington. 

take  away 
the  stone 

c  Jo.  Ix.  6. 

d  Ma.  xxvli.  60. 

e  Ps.  xlix.  7,  9; 
Ac.  ii.  27. 

"  Isidore  of  Pelu- 
sium  thinks,that 
our  Saviour  did 
not  mourn  for 
His  friend  Laza- 
rus, because  he 
was  dead  (for  He 
knew  thatHe  was 
going  to  raise 
him  up  from  the 
dead)  ;  but  bee. 
he  was  to  live 
again  :  and  to 
come   from    the 


510 


JOHN. 


Chap.  xi.  40—50. 


haven  where  he 
was  arrived  back 
again  into  the 
waves  and 
storms  ;  from  a 
crown,  which  he 
enjoyed,  to  a  new 
encounter  with 
his  enemies." 
Bp.  Patrick. 

a  Jo.  xii.  28—30. 

"Faith  Is  the 
vision  of  the 
kingdom  ot 
grace ;  it  is  the 
eye  of  the  new 
creature,  that 
quicks  ighted 
eye,  which  pier- 
ces all  the  visible 
heavens  and  sees 
above  them  ; 
which  looks  not 
to  things  that  are 
seen,  and  is  the 
evidence  of 
things  not  seen, 
and  sees  Him 
who  is  invisi- 
ble." Abp.  Leigh- 
ton. 

I^a^arus, 
come  forth ! 

The  imaginary 
Christ  would 
have  walked  ma- 
jestically up  the 
slope  of  the 
Mount  of  Olives, 
and,  standing 
with  a  halo  of 
the  sunset 
around  his  brow, 
have  bidden  the 
dead  to  rise.  The 
real  Christ  was  a 
dusty  and  way- 
worn man,  who 
wept  over  the 
grave,  and  lifted 
up  His  eyes. 
Alexander. 

"The  sublimest 
moment  in  writ- 
ten history  is 
that  in  which 
Jesus  stood  by 
the  tomb  of  the 
four-days  dead, 
and, having  wept 
and  prayed, 
shouted  (tor  such 
is  the  word)  '  La- 
zarus,  come 
forth  1 '  "  Alford. 

consternation 
of  the  chief 
priests  and 
Pharisees 

6Ps.  11.  2. 

c  Ac.  Iv.  16. 

dJo.  xli.  19. 

e  Lu.  xxtv.  10. 

/  Lu.  HI.  2;  Jo. 
xviii.  14:  Ac.  iv. 
6. 


evidence  of  His  presence  in  an  empty  grave  ?  An  Arab,  one  more  accustomed  to 
fight  than  to  reason,  was  aslved  by  a  traveller  how  he  knew  there  was  a  God.  He 
fixed  his  dark  eyes  with  a  stare  of  savage  wonder  on  the  man  who  seemed  to  doubt 
the  being  of  God,  and  then,  as  he  was  wont,  when  encountering  a  foe,  to  answer 
spear  with  spear,  he  met  that  question  with  another, — "How  do  I  know  whether  it 
was  a  man  or  a  camel  that  passed  my  tent  last  night  ?  "     Guthrie. 

40 — 42.  saith,  to  check  the  struggle  in  her  mind,  and  help  faith  to  the  victory. 
wouldest  believe, -R-^'m  "believest."  then  .  .  laid,  in  speechless  awe 
and  wonder.  Father,"  indirect  reply  to  those  who  called  Him  a  blasphemer  for 
asserting  that  God  was  His  Father.  Would  such  a  prayer  have  been  heard  if  the  re- 
lationship did  not  exist  ?  knew  .  .  always,  no  need  now  specially  to  pray  for 
special  power.  I  am  always  in  union  with  Thee,  because  .  .  it,  i.e.,  said, 
"  Father."  "  He  claims  the  recognition  of  His  Sonship  in  order  to  let  the  people  see 
by  the  mir.  that  the  claim  was  recognized." 

Faith  the  soul's  organ  of  sight. — I.  The  duty  enjoined:  1.  Faith  is  a  transaction 
between  God  and  the  soul ;  2.  It  is  a  voluntary  process ;  3.  It  is  to  be  exercised  re- 
gardless of  apparent  difficulties;  4.  It  is  to  be  exercised  in  connection  with  corre- 
sponding works.  II.  The  blessed  result: — We  shall  see  His  glory  in — 1.  Nature;  2. 
Providence;  3.  His  Word;  4.  The  final  resurrection.     Wythe. 

43 — 46.  loud  voice,  that  all  around  might  hear.     I^azarus     .     .     forth ! 

He  wept  as  a  man,  now  spake  as  a  God.  "A  royal  command,  befitting  the  Majesty 
of  God."  Cyril,  came,  at  once,  bound,  etc.,  limbs  separately  bound  with 
strips  of  linen,  loose  .  .  go,  the  bystanders  had  the  fullest  opportunity  of,  at 
once,  testing  the  mir.  many  .  .  believed,  they  had  no  doubt  now  of  that 
Sonship  wh.  had  been  denied,  some,  still  blinded  by  bigotiy.  told  .  .  done, 
doing  what  prob.  Martha  expected  {see  on  v.  28). 

How  differently  the  Lord  appears  in  different  eyes. — I.  To  the  superficial  multi- 
tude. He  is  Jesus  of  Nazareth ;  II.  To  the  believing  disciples.  He  is  the  Messiah ; 
III.  To  the  afflicted  family,  He  is  the  true  Friend,  the  Restorer  of  their  brother. 

"  The  face  of  Christ 
Shone  as  He  stood,  and  over  Him  there  came 
Command,  as  'twere  the  living  face  ot  God, 
And  with  a  loud  voice,  He  cried,  '  Lazarus  ! 
Come  forth  ! '    And  instantly,  bound  hand  and  foot. 
And  borne  by  unseen  angels  from  the  cave. 
He  that  was  dead  stood  with  them.    At  the  word 
Of  Jesus,  the  tear-strlcken  Jews  unloosed 
The  bands  Irom  off  the  foldings  of  his  shroud; 
And  Mary,  with  her  dark  vel  thrown  aside, 
Ban  to  him  swiftly,  and  cried,  '  Lazarus  ! 
My  brother,  Lazarus  ! '  and  tore  away 
The  napkin  she  had  bound  about  his  head, 
And  touched  the  warm  lips  with  her  tearful  hand. 
And  on  his  neck  fell  weeping.    And  while  all 
Lay  on  their  faces  prostrate,  Lazarus 
Took  Mary  by  the  hand,  and  they  knelt  down 
And  worshipped  Him  who  loved  them." 

N.  P.  Willis. 

4y — go,  then  .  .  council,''  hastily  convened,  to  meet  this  crisis,  what 
.  .  we?*' /.e.,  what  shall  we  do?  man  ".  .  mirs.,'*^?- 1^-,  "  signs,"  an  inipor- 
tant  admission,  placing  their  conduct  beyond  excuse.  Romans  .  .  nation, 
they  apprehend  that  the  followers  of  Christ  would  raise  an  insurrection,  wh.  would 
be  quelled  by  Rom.  power;  and  that  they  would  suffer,  ye  .  .  all,  half  meas- 
ures will  not  meet  the  case,  expedient,"  a  priest  of  God,/  talking  of  expediency 
rather  than  of  right,  justice,  truth  !  die  .  .  people,  as  a  political  martyr. 
nation    .     .    not,  at  the  hands  of  the  Roms. 

Tfie  prophecy  of  Caiaphas.—l.  The  circumstances  which  led  to  the  council  being 
summoned.  Tlie  Pharisees  entertained  feelings  of  hostility  against  Christ:  1.  Their 
national  prejudices  led  them  to  do  so;  2.  There  was  much  in  their  official  position 
and  interests  to  lead  them  to  regard  Him  with  suspicion  and  hatred ;  3.  But  the 
grounds  of  their  hostility  were  carried  further  still.  II.  The  acknowledgment 
made  by  those  who  were  now  gathered  together.  III.  The  plan  agreed  to,  as  sug- 
gested by  one  of  their  number.  This  may  be  regarded:  1.  As  a  suggestion  of  mere 
carnal  policy ;  2.  As  an  unconscious  intimation  of  God's  purpose  and  grace.  Re- 
garding the  words  of  Caiaphas  in  connection  with  the  comment  of  the  Apostle,  they 
contain  four  important  truths  concerning  the  death  of  Christ:  1.  Its  necessity;  2. 
Its  nature— it  was  a  vicarious  death ;  3.  Its  extent;  4.  Its  design.     Anon. 


Chap.  xi.  51—54. 


JOHN. 


611 


Wliy  did  the  Jews  compass  CfirisCs  death  /"—It  is  remarkable  that  none  had  the 
hardihood  to  deny  the  fact  of  Lazarus'  resurrection.  Those  who  most  determinedly 
proceeded  against  Jesus  did  so  on  the  ground  that  His  miracles  were  becoming  too 
numerous  and  too  patent.  The  real  and  actual  cause  of  His  death  was  His  fidelity 
to  the  purpose  for  which  He  had  been  sent  into  the  world.  No  one  can  read  the  life 
of  Christ  without  perceiving  this  at  least — that  He  was  put  to  death  because  He 
persisted  in  proclaiming  truths  essential  to  the  happiness  and  salvation  of  men. 
Bods. — Substitution  illustrated. — A  certain  town,  called  Ekrikok,  was  devoted  to 
destruction  for  high  treason.  But  it  was  allowed  to  redeem  itself,  partly  by  a  fine, 
and  partly  by  one  life  being  offered  in  expiatory  sacrifice  for  the  whole,  which  was 
accomplished  in  the  person  of  a  new  slave,  bought  for  the  purpose.  Mr.  Waddell, 
the  missionary,  remonstrating  on  the  subject  with  "  Old  Egho  Jack,  the  head  of  a 
great  family,"  that  personage  asserted  that  "  it  was  impossible  the  aff"air  could  be 
settled  without  a  death,  for  Egho  law  was  the  same  as  God's  law  to  Calabar,  and  he 
pointedly  asked  me  if  it  were  better  for  all  Ekrikok  to  die,  or  for  one  slave  instead 
to  die  for  all  the  town  ?  I  thought  of  the  words  of  Caiaphas,  and  of  the  value  of  life 
as  substitution  and  atonement  for  sin.  A  poor  slave,  bought  in  the  market  for  a 
few  hundred  coppers,  by  his  death  redeemed  a  town,  for  which  many  thousands  of 
money  would  have  availed  nothing."     Miss'y  Record  of  U.  P.  CJi. 

51 — 54.  this  .  .  himself,"  C.  the  unconscious  organ  of  the  Holy  Spirit. 
Subtle  advice  intended  in  sense  of  political  expediency ;  yet,  in  truth,  a  prophecy. 
Tesus  .  .  nation,  more  especially  since  the  heads  of  the  nation  placed  Him 
m  the  hands  of  the  Roms.,  thus  securing,  as  they  thought,  the  enemy's  favor,  not 
.  .  only,  etc.,^  this  is  what  the  H.  Spirit  meant,  not  what  C.  "  spake  of  himself." 
then  .  .  day,  fr.  that  time,  and  on  that  account.  To  compass  His  death  was 
henceforth  their  fixed  purpose,  took  .  .  together,"  plotted,  planned.  Jesus 
.  .  Jews,  bee.  His  hour  was  not  yet  come,  ^phraim,"*  site  uncertain,  sup- 
posed«  to  =  Ophrah  and  Ejjhron  of  the  0.  T.,  and  the  mod.  et-Taiyibeh,  ab.  16  m. 
fr.  Jerus.,  and  5  or  6  m.  E.  of  Bethel. 

Caiaphas''  view  of  vicarious  sacrifice. — I.  The  human  form  in  which  the  words 
are  false.  The  falsities  in  the  human  statement  of  that  truth  of  vicarious  sacrifice 
are— 1.  Its  injustice;  2.  Its  selfishness.  II.  The  prophetic  or  hidden  s.iirit  in  which 
these  words  are  true:  1.  "Vicarious  sacrifice  is  the  Law  of  Being;  2.  Christ's  sacri- 
fice of  Himself  was  "an  offering  for  sin."    Robertson. 

Illustration  of  self-sacrifice. — At  a  village  called  Ragenbach,  in  Germany,  one 
afternoon  a  great  number  of  people  were  assembled  in  the  large  room  of  the  inn. 
There  wa  only  one  door  to  the  room,  and  that  stood  open.  The  village  black- 
smith— a  pious,  brave-hearted  man — sat  near  the  door.  All  at  once,  a  large  dog 
came  and  stood  right  in  the  doorway.  He  was  a  great  beast,  with  frightful  look. 
His  eyes  were  bloodshot,  and  his  great  red  tongue  hung  out  of  his  mouth.  As  soon 
as  the  keeper  of  the  inn  saw  him,  he  exclaimed,  "  Back,  back  !  The  dog  is  mad  !  " 
Then  there  was  great  confusion  in  the  room.  There  was  no  way  out  but  by  the 
door  in  which  the  dog  stood;  and  no  one  could  pass  him  without  being  bitten. 
"  Stand  back,  my  friends,"  cried  the  brave  smith,  "  till  I  seize  the  dog;  then  hurry 
out  while  I  hold  him.  Better  for  one  to  perish  than  for  all  !  "  He  seized  the  beast 
with  an  iron  grasp,  and  dashed  him  on  the  floor.  The  dog  bit  furiously  on  every 
side.  His  teeth  tore  the  arms  and  thighs  of  the  heroic  smith ;  but  he  would  not  let 
go  his  hold.  Unmindful  of  the  great  pain  it  caused,  and  the  horrible  death  which 
he  knew  must  follow,  with  the  grasp  of  a  giant  he  held  down  the  snapping,  biting, 
howling  brute,  till  all  his  friends  had  escaped  in  safety.  Then  he  flung  the  half- 
strangled  beast  from  him  against  the  wall,  left  the  room,  and  locked  the  door.  The 
dog  Avas  shot;  but  what  was  to  become  of  the  brave  smith?  The  friends  whose 
lives  he  had  saved  stood  round  him,  weeping.  "Be  quiet!  my  friends,"  he  said. 
"  Don't  weep  for  me;  I've  only  done  my  duty.  When  I  am  dead,  think  of  me  with 
love ;  and  now  pray  for  me,  that  God  will  not  let  me  suffer  long,  or  too  much.  I 
know  I  shall  become  mad;  but  I  will  take  care  that  no  harm  comes  to  you  through 
me."  Then  he  went  to  his  shop.  He  took  a  strong  chain.  One  end  of  it  he  riveted 
with  his  own  hands  round  his  body,  the  other  end  he  fastened  round  the  anvil,  so 
strongly  that  no  earthly  power  could  loose  it.  Then  he  looked  round  on  his  friends, 
and  said,  "Now,  it's  done!  You  are  all  safe.  I  can't  hurt  you.  Bring  me  food 
while  I  am  well,  and  keep  out  of  my  reach  while  I  am  mad.  The  rest  I  leave  with 
God."  Soon  madness  seized  him;  and  in  nine  days  he  died — died  gloriously  for 
his  friends ;  but  Christ  died  for  His  enemies.     Dr.  Newton. 


"It  is  ever  in  the 
way  of  those  who 
rule  the  earth  to 
leave  out  of  their 
reckoning  Him 
who  rules  the 
universe."  Cow- 
per. 

"  In  council  it  is 
good  to  see 
dangers;  and  in 
execution  not  to 
see  them,  except 
they  be  very 
great."   Bacon, 

"  Let  no  man 
presume  to  give 
advice  to  others 
that  has  not  first 
given  good  coun- 
sel to  himself." 
Seneca. 


uuconsciotis 
prophecy 

a  See  Alford  in  loc. 
cf.  also  Balaam, 
Nu.  xxiii. ;  Saul, 

1  S.  xix.  20—24; 
Ma.  vii.  22. 

&  Is.  xlix.  6;  Jo. 
X.  16;  xii.  32;  1 
Jo.  ii.  2;  Ro.  ill. 
29;  Ep.  ii.  14—18; 
Ma.  XX.  28. 

c  Ps.  cix.  4,  5. 

d  2  Ch.  xlii.  19; 

2  S.  xiii.  23;  cf. 
Jos.  Wars  iv.  9,  9. 

e  Robinson  Harm. 
204 ;  see  also  Par. 
Hd.  Bk.  for  Syria, 
209. 

"  The  prophecy 
took  effect,  but 
in  the  opposite 
way  to  which 
Caiaphas  de- 
signed. Christ 
was  slain  and 
the  people  of  the 
literal  Israel 
were  scattered. 
'  Their  house  is 
left  to  them  de- 
solate'(Ma.  xxiii. 
38),  and  the  true 
Israel  were  gath- 
ered together  in 
one  in  Christ." 
Ckrysostom. 

"Oh  what  great 
matters  are 
transacted  on 
the  earth,  yet  or- 
dered above ; 
done  by  human 
agency,  but  un- 
der a  Divine  im- 
pulse." Augus- 
tine. 


512 


JOHN. 


Chap.  xii.  I— 3. 


A.D.  30. 


will  He 
cotae  to  the 
feast  ? 

a  Nu.  Ix.  10;  2 
Ch.  XXX.  17:  Jo. 
ii.l3;  see  the  rites 
described  by  Jos. 
Ant.  vili.  3 ;  Wars, 
V.  2. 

"  There  must  be 
a  striving  to 
enter;  there  must 
be  an  ascending 
into  heaven,  a 
motion  contrary 
to  nature,  and, 
therefore,  'tis 
lolly  to  think  we 
shall  drop  into 
heaven  There 
must  be  a  going 
upward,  11  ever 
we  will  come 
thither."  Abp. 
Usher. 

"Where  there  is 
no  peace  there  is 
no  least."  Lord 
Clarendon. 


Bethany 
6  Ma.  xxl.  1—11. 
c  Ma.  xxl.  18,  19. 
d  Ma.  xxl.  12. 
€  Ma.  xxl.  14. 
/  Ma.  xxl.  15. 16. 
g  Ma.  xxl.  20—22. 
A  Ma.  xxl.  23  Jf. 
r  Ma.  xxlv.  1  ff. 
j  Ma.  xxvi.  1,  2. 
feMa.  xxvl.  00  ff. 
I  Ma.  xxvlil.  1/. 

the  anoint- 
ing of  Jesus 

m  "The  people ol 
Bethany."  Ben- 
gel. 

nLu.  x.  38—42. 

0  Lu.  xxlv.  43. 

p  Ma.  xxvl.  13; 
Mk.  xiv.9.  "Prob. 
she  was  alive 
when  they  wrote 
their  Gospels ; 
and  they  would 
not  draw  her 
lorth  Irom  her 
retirement  Into 
public  1  ty. ' ' 
Wordsworth. 

•'  We  therelore 
may  be  said  to 
anoint  His  leet, 
when  we  show 
mercy  to  His 
poor."  Theophy- 
lact.      "  II   thou 


55 — 57«  passover,  the  fourth  and  last  in  our  Lord's  ministry,  purity,  fr. 
Levitical  uncleanuess."  sought,  it  is  prob.  these  Jews  from  the  country  were 
favorably  disposed  toward  Jesus;  they  had  come  hoping  to  see  Him.  what  .  . 
feast  ?  The  great  miracle  at  Bethauy  had  been  noised  throughout  the  land,  and 
Jesus  was  now  the  universal  subject  of  conversation. 

Festivities. — I.  Christ  will  certainly  be  at  your  feast  as  a  judicial  inspector.  II. 
It  is  possible  for  Him  to  be  at  your  feast  as  a  loving  friend.  III.  If  He  does  not 
come  as  a  loving  friend,  you  had  better  not  have  the  feast  at  all.     Homilist. 

A  cruel  conspiracy. — Mr.  Gilbert  Rule  was  minister  of  Alnwick  in  Northumber- 
land during  the  time  of  the  persecution.  When  he  was  forced  to  leave  his  charge  at 
Alnwick,  he  went  to  Berwick,  where  he  practised  surgery  for  the  support  of  his 
family.  His  enemies  continued  their  persecutions.  They  engaged  some  of  the 
baser  sort  to  waylay  him.  That  he  might  be  brought  into  this  snare,  a  messenger 
was  despatched  at  midnight  to  request  him  to  visit  a  person  in  the  country  whom  he 
should  represent  as  very  ill.  The  good  man  expressed  so  much  sympathy  for  the 
sick  person,  and  showed  such  readiness  t(  run  to  his  relief,  though  at  midnight,  that 
the  messenger's  heart  relented  (for  he  was  privy  to  the  plot),  and  was  so  filled  with 
remorse,  that  he  discovered  the  whole  affair  to  Mr.  Rule,  which  happily  prevented 
his  meeting  a  premature  death.     WJiitecross. 


CHAPTER   THE   TWELFTH. 

I.  Jesus,  knowing  all  that  would  happen,  passover,  the  Passover;  none  so 
great  since  the  Jirst.  Our  Lord's  last.  He,  the  true  Paschal  Lamb.  Bethany, 
home  of  His  friends,  where  .  .  dead.  He  doubtless  lodged  at  the  house  of 
L.  and  his  sisters. 

Probable  order  of  the  events  of  our  Lord's  last  week. — Nisan  9th,  Sabbath  (April 
1):  Jesus  at  Bethany,  having  prob.  arrived  there  ab.  sunset  of  Friday,  Mar.  31st, 
the  supper  at  Bethany  and  the  anointing  by  Mary  on  the  afternoon  or  evening  of 
this  April  1.— 10th,  Suriday  {K\).  2):  He  publicly  enters  Jerus.*"— 11th,  Monday 
(Ap.  3):  the  barren  fig-tree,"  Jesus  cleanses  the  Temple,''  heals  the  blind  and  lame,« 
is  praised  by  children,J^  and  teaches  in  tbe  Temple. — 12th,  Tuesday  (Ap.  4):  The 
fig-tree  is  seen  dried  up.»  Jesus  ag.  visits  tlie  Temple,"  takes  leave  of  it,  and  fore- 
tells the  destr.  of  the  city.'— 13th,  Wednesday  {Kxi.  5):  Jesus  remains  at  Bethany .> 
14th,  Thursday  (Ap.  6):  The  discs.  ma"ke  ready  the  Passo.  supper;  and  Jesus 
comes  to  Jerus.  towards  evening. — 15th  {TJiursday  night  and)  Friday  (Ap.  7):  The 
Last  Supper,*  betrayal,  condemnation,  and  crucifixion  of  Jesus. — 16th,  Sabbath  (Ap. 
8):  The  body  of  Jesus  rests  in  the  tomb.— 17th,  Sunday  (Ap.  9):  The  resurrec- 
tion.' (Let  it  be  remembered  that  ea.  Jewish  day  reckons  fr.  the  preceding  sun- 
set.) 

a,  3.  there,  in  the  house  of  Simon  the  leper,  who  may  have  been  a  relative  of 
Martha,  or  his  house  more  convenient,  they,  "the  fam.  of  Bethany,"  and  perh. 
others, »»  united  with  S.  in  giving  our  Lord  this  banquet.  Martha  served,  charac- 
teristic of  her."  I^asjarus,  sat  and  ate.  His  resurrection  a  reality.  So,  our  Lord." 
Mary,  named  only  by  Jo.,  who  thus  fulfils  our  Lord's  prediction-^  feet  .  .  hair, 
the  highest  use  of  our  best  lies  in  the  humblest  service  rendered  to  Christ,  house 
.     .    odour,  the  fragrance  of  her  deed  now  fills  the  world. 

Acts  of  love  towards  Christ.— I.  He  who  heartily  loves  Christ  will  gladly  give 
up  all  to  His  service.  II.  Many  perform  acts  out  of  love  to  Christ  on  which  the 
world  puts  an  evil  construction.  HI.  He  who  touches  one  who  loves  Jesus,  touches 
the  ai)ple  of  His  eye  (Zech.  ii.  8).  IV.  What  is  given  to  Christ  is  well  laid  out. 
Canstein. 


Lazarus  at  the  feast. — 


'  Her  eyes  are  homes  ol  silent  prayer, 
Nor  other  thought  her  mind  admits 
But,  he  was  dead,  and  there  he  sits, 
And  He  that  brought  him  back  Is  there. 

•Then  one  deep  love  doth  supersede 

All  other,  when  her  ardent  gaze 
Roves  Irom  the  living  brother's  lace. 
And  rests  upon  the  LUe  Indeed. 


Chap.  xli.  4— iz. 


JOHN. 


513 


"  All  subtle  thought,  all  curious  fears, 

Borne  down  by  gladness  so  complete. 
She  bows,  she  bathes  the  Saviour's  feet 
With  costly  spikenard  and  with  tears. 

"Thrice blest,  whose  lives  are  faithful  prayers. 
Whose  loves  in  higher  love  endure ; 
What  souls  possess  themselves  so  pure, 
Oris  there  blessedness  like  theirs  ?" 

Tamyson. 

4 — 6.  shotlld  betray,  at  the  very  time  be  is  hj^pocritically  contending  for  the 
wants  of  the  poor,  he  is  about  to  perform  one  of  the  blackest  deeds  of  treachery. 
three  .  .  pence,  about  47  or  48  dollars  of  our  money,  this  .  .  said. 
comment  pecu.  to  Jo.  put  therein,  contributions  of  disc,  for  support  of  our  Lord 
and  His  followers. 

Tlie  self-sacrificing  woman  and  the  covetous  Apostle. — The  self-seeking  heart 
of  the  Church  makes  balsam  into  poison — I.  It  turns  a  joyous  feast  into  an  hour  of 
temptation;  II.  The  purest  offering  of  love  into  an  oflence ;  III.  The  sacred  justifica- 
tion of  fidelity  into  a  motive  for  exasperation;  IV.  The  most  gracious  warnings 
against  destruction  into  a  doom  of  death.     Lange. 

A  fragrant  deed.— A.  single  drop  of  the  oil  of  thyme,  ground  down  with  a  piece 
of  sugar  and  a  little  alcohol,  will  communicate  its  odor  to  twenty-five  gallons  of 
water.  Haller  kept  for  forty  years  papers  perfumed  with  one  grain  of  ambergris. 
After  this  time  the  odor  was  as  strong  as  ever.  And  so  the  perfume  of  this  generous 
gift  to  Christ  will  last  throughout  all  time,  and  be  carried  over  the  whole  world. 

7 — g.  let  .  .  alone,  R.V.,  "suffer  her  to  keep  it  against  the  day  of  my 
burying."  day  .  .  burying,  now  very  near,  and  by  this  very  act  hurried  for- 
wards, kept,"  used  noio,  as  she  might  lack  the  opportunity  then.  How  much 
she  must  have  heard  and  understood  concerning  that  day.  poor  .  .  you,*" 
living  in  multitudes  around  you.  me  .  .  always,"  and  My  day  of  death 
is  near.  Jesus  .  .  I^aisarus,  two  great  sights.  The  Conqueror  of  death  and 
His  trophy. 

77*6  all  comprehending  wisdom  and  benevolence  of  Jesus  Ghrisfs  judgment. — 

I.  Christ  is  anxious  for  the  peace  of  all  who  serve  Him.  II.  He  shows  that  every  age 
brings  its  own  opportunities  for  doing  good.     Parker. 

Pillaging  the  poor. — The  nets  which  we  use  against  the  poor  are  just  those 
worldly  embarrassments  which  either  their  ignorance  or  their  improvidence  are  al- 
most certain  at  some  time  or  other  to  bring  them  into;  then,  just  at  the  time  when 
we  ought  to  hasten  to  help  them,  and  teach  them  how  to  manage  better  in  future, 
we  rush  forward  to  pillage  them,  and  force  all  we  can  out  of  them  in  their  adversity. 
For,  to  take  one  instance  only,  remember  this  is  literally  and  simply  what  we  do 
whenever  we  buy,  or  try  to  buy,  cheap  goods — goods  offered  at  a  price  which  we 
know  cannot  be  remunerative  for  the  labor  involved  in  them.  Whenever  we  buy 
such  goods,  remember,  we  are  stealing  somebody's  labor.  Don't  let  us  mince  the 
matter.  I  say,  in  plain  Saxon,  stealing — taking  from  him  the  proper  reward  of  his 
work,  and  putting  it  into  our  own  pocket.  You  know  well  enough  that  the  thing  could 
not  have  been  oflfered  you  at  that  price  unless  distress  of  some  kind  had  forced  the  pro- 
ducer to  part  with  it.  You  take  advantage  of  this  distress,  and  you  force  as  much  out  of 
him  as  you  can  under  the  circumstances.  The  old  barons  in  the  middle  ages  used, 
in  general,  the  thumb-screw  to  extort  property;  we  moderns  use  in  preference  hun- 
ger, or  domestic  aflliction;  but  the  fact  of  extortion  remains  precisely  the  same. 
Whether  we  force  the  man's  property  from  him  by  pinching  his  stomach  or  pinch- 
ing his  fingers,  makes  some  difference  anatomically; — morally,  none  whatsoever. 
Ruskin. 

lo,  II.  put  .  .  death,**  what  had  he  done  ?  It  is  even  now  an  offence  to 
some  that  men  are  the  subjects  of  the  grace  of  God.  went  away,  not  "fell  away 
fr.  Judaism,"  but  went  to  Bethany.  They  were  moved  by  envy,  believed  .  . 
Jesus,"  as  the  result  of  their  going  and  seeing  for  themselves,  and  their  inquiries 
on  the  spot. 

Unbelief  in  despair.— I.  The  thing  designed  was  the  shedding  of  innocent  blood. 

II.  The  motive.  Consider:  1.  The  extreme  folly  of  their  designs;  2.  How  this  sub- 
ject illustrates  the  extreme  hardness  of  man's  heart;  3.  The  intrinsic  wickedness  of 
all  persecution  for  faith's  sake.     Homilist. 


hast  more  than 
enough,  give  to 
the  poor,  who  are 
the  feet  o  f 
Christ's  body  so 
thou  mayst  wipe 
them  with  thy 
hair."   Av^ristine. 

Judas 

censures 

waste 

In  every  nation 
there  are  and  al- 
ways must  bo  a 
certain  number 
of  those  fiends! 
Servants  who 
have  it  princi- 
pally for  the  ob- 
ject of  their  lives 
to  make  money. 
They  are  always 
more  or  less  stu- 
pid, and  cannot 
conceive  of  any- 
thing else  so 
nice  as  money. 
Judas  was  just 
one  of  these. 
Ruskin. 


Jesus'  reply 
to  Judas 

a  Mk.  xlv.  8. 

h  De.  XV.  11 ;  Ma. 
xxvi.  11;  Mk.  xlv. 
7. 

c  Song  v.  6;  Jo. 
Vlii.  21;  xiii.  33; 
xvi.  5—7. 

"Although  the 
bag  of  money 
belonged  to 
Christ,  yet  He 
entrusted  it  to 
Judas,  whom  He 
knew  to  be  a 
thief,  that  there- 
by we  might  un- 
ders'tand  how  de- 
void His  own 
mind  was  of  the 
love  of  money." 
Card.  Bellarmine. 

"Who  purposely 
cheats  his 
friend,  would 
cheat  his  God." 
Lavater. 


the  plot 
against 
X1a.za.ra9 

d  Lu.  xvi.  31. 

e  Jo.  xl.  45;  xli. 

18. 

"O  foolish 
thought  and 
blind  rage  1  If 
the  Lord  had 
power  to  raise 
him,  being  dead, 
had  He  not  power 


514 


JOHN. 


Chap.  xii.  X8— X9. 


A.D.  30. 

to  raise  him,  be- 
ing put  to  death? 
In  patting  Laza- 
rus to  death, 
could  ye  put 
away  the  Lord's 
power  ?  II  it 
seems  to  you 
that  a  dead  man 
is  one  thing,  a 
man  put  to  death 
another,  behold, 
the  Lord  did 
both  ;  Lazarus, 
who  was  dead, 
and  Himselt.who 
was  put  to  death. 
He  raised  to  life 
again."  Augus- 
tine. 

public  entry 

into 

Jerusalem 

a  •'  The  trees 
with  which  the 
Evang.  himself 
was  so  familiar, 
wh.  clothed  the 
E.  slopes  of  the 
Mt.  of  Olives  and 
gave  its  name 
to  the  vil.  of 
Bethany,  '  the 
house  of  dates." " 
Canon  Light/oot. 

"To  profess 
Christ  is  to  own 
Him,  when  none 
deny  Him  ;  to 
confess  Christ  is 
to  plead  for  Him, 
and  to  suffer  for 
Hi  m ,  when 
others  oppose 
Him.  Hypocrites 
may  be  pro- 
fessors :  but  the 
martyrs  are  the 
true  confessors. 
Profession  is 
swimming  down 
the  stream  ;  con- 
fessing is  swim- 
ming against  the 
stream .  Now 
many  may  swim 
down  the  stream 
like  the  dead 
flsh,  who  cannot 
swim  against  the 
stream  like  the 
living  flsh."  M. 
Mead. 

the  world  is 
gone  after 
Him 

6  Lu.  xvlll.  34. 

cZec.lx.  9. 

d  Jo.  vli.  39. 

«  Jo.  xlv.  26. 

Kecord,  to  call 
bo^k  to  the  heart  ; 
to  celebrate.  L. 
Recordo ;  re,  back, 
and  cor,  cordis, 
the  heart. 

/Jo.  xl.  47.  48. 


Strewing  flowers  and  branches. — It  was  a  common  practice  in  the  East,  and  one 
which  on  certain  great  and  joyful  occasions  has  been  practised  in  other  countries,  to 
strew  flowers  and  branches  of  trees  in  the  way  of  conquerors  and  renowned  princes. 
Herodotus  states,  that  people  went  before  Xerxes  passing  over  the  Hellespont,  and 
burned  ail  manner  of  perfumes  on  the  bridges,  and  strewed  the  way  with  myrtles. 
So  did  those  Jews  who  believed  Christ  to  be  the  promised  Messiah,  and  the  king  of 
Israel:  they  cut  down  branches  of  the  trees,  and  strewed  them  in  the  way.  Some- 
times the  whole  road  which  leads  to  the  capital  of  an  eastern  monarch,  for  several 
miles,  is  covered  with  rich  silks  over  which  he  rides  into  the  city.  Agreeably  to  this 
custom,  the  multitudes  spread  their  garments  in  the  way  when  the  Saviour  rode  in 
triumph  into  Jerusalem.     Paxton. 

r2 — 15.  (For  notes  on  this  incident,  see  on  the  fuller  details  of  Ma.,  Mk.,  Lu.) 
people,  of  the  provinces;  esp.  Galilee,  feast,  the  Passo.  heard,  prob.  the 
rumor  was  circulated  by  some  who  came  in  advance  of  the  multitude,  coining, 
fr.  Bethany,    took    .     .    trees,  ^«^-.  "^^«  tiranches  of  <Ae  palm  trees."" 

The  King  of  Israel. — I.  The  character  of  the  King.  H.  His  coming,  in.  To 
whom  He  comes.  IV.  Whom  He  abides  with.  Harless. — How  Jesus,  who  once 
came  in  the  flesh,  continually  comes  in  the  spirit. — I.  To  whom  does  He  come  ?  II. 
For  what  purpose  ?  HI.  With  what  result  ?  Hof acker. — Hoiv  lowliness  and  ma- 
jesty are  ever  united  in  the  life  of  Jesus. — I.  To  whom  does  He  come  ?  Why  does 
He  come  ?    HI.  How  ought  we  to  receive  Him  ?    Stier. 

Cfirist,  a  King. — Jesus,  as  the  King  and  Lord  proclaimed  and  enthroned,  appears 
in  the  Acts  of  the  Apostles.  He  is  there  the  Ruler  and  Judge  in  the  ultimate  and 
supreme  resort.  He  it  is,  for  instance,  who  again  appoints  the  twelve  witnesses; 
who,  after  He  Himself  had  received  the  Spirit,  sends  Him  down  from  on  high  on 
His  Church;  who  adds  to  His  Church  in  Jerusalem.  He,  too,  during  the  first  days 
of  the  Church,  is  ever  near  His  people  Israel,  to  bless  them  in  turning  them  away 
from  their  iniquities ;  He  it  is  who  works  miracles,  both  of  healing  and  destruction, 
in  testimony  to  His  Apostles'  preaching;  to  His  dying  martyr  Stephen  He  reveals 
Himself  standing  at  the  right  hand  of  God;  His  angel  speaks  unto  Philip;  it  is  His 
Spirit  that  caught  him  away;  He  appears  to  Saul  of  Tarsus;  His  hand  establishes 
the  first  Church  among  the  Gentiles;  His  angel  delivers  St.  Peter;  His  angel  strikes 
the  hostile  Herod;  He,  again,  it  is  who  speaks  to  St.  Paul  in  the  Temple,  and  com- 
mits to  him  the  conversion  of  the  Gentiles ;  to  Him  are  the  infant  Churches  com- 
mended; His  Spirit  prevents  the  apostolic  missionaries  from  preaching  in  Bithynia; 
He  calls  them  by  the  voice  of  the  man  of  Macedonia  into  Europe ;  He  opens  the 
heart  of  Lydia,  and  eflects  the  first  conversion  in  Europe;  He  comforts  and  encour- 
ages Paul  at  Corinth ;  He  strengthens  him  in  prison,  and  informs  him  of  his  journey 
to  Rome.  These  interventions  of  Jesus,  so  numerous,  express,  and  decisive,  are  a 
sufficient  warrant  for  our  regarding  His  ascension  as  essentially  His  enthronement 
over  the  hearts  and  lives  of  men.     Baumgarten. 

16—19.  things,*  spoken  by  the  prophet.'  understood  not,  did  not  per- 
ceive connection  betw.  the  prediction  and  its  fulfilment,  but  when,  etc.,'^  the  H. 
Spirit  was  then  given  to  lead  them  into  all  truth.«  remembered,  etc.,  they  would 
then  study  the  things  that  were  written  aforetime  concerning  Him.  people,  R.  V., 
"  multitude;  "  those  who  believed  what  the  other  spectators  could  not  deny,  bare 
record,  bore  witness  to  the  wonder  they  had  beheld,  cause  .  .  him,  the 
popular  excitement  was,  in  part,  the  result  of  this  spontaneous  testimony  to  His  power. 
Pharisees,  troubled,  said,  peevishly,  prevail,-'  lit.,  profit,  gain  nothing,  make 
no  head-way  against  Him.  world,  used  indefinitely,  as  we  might  say  "  everybody." 
|What  was  it  which  made  the  world  go  after  Him  ? — I.  Reality.  II.  Unworldli- 
ness.     in.  Wonderful  Love.     Dean  Vaughan. 

J7ie  fulness  of  Christ. — I  have  found  it  an  interesting  thing  to  stand  on  the  edge 
of  a  noble  rolling  river,  and  to  think,  that  although  it  has  been  flowing  on  for  six 
thousand  years,  watering  the  flelds,  and  slaking  the  thirst  of  a  hundred  generations, 
it  shows  no  sign  of  waste  or  want;  and  when  I  have  watched  the  rise  of  the  sun,  as 
he  shot  above  the  crest  of  the  mountain,  or  in  a  sky  draped  with  golden  curtains 
sprang  up  from  his  ocean  bed,  I  have  wondered  to  think  that  he  has  melted  the  snows 
of  so  many  winters,  and  renewed  the  verdure  of  so  many  springs,  and  painted  the 
flowers  of  so  many  summers,  and  ripened  the  golden  harvests  of  so  many  autumns, 
and  yet  shines  as  brilliant  as  ever,  his  eye  not  dim,  nor  his  natural  strength  abated, 
nor  his  floods  of  light  less  full  for  centuries  of  boundless  profusion.  Yet  what  are 
these  but  images  of  the  fulness  that  is  in  Christ  ?    Guthrie. 


Chap.  xU.  zo — 28. 


515 


30 — 23.  Greeks,"  not  Jews  speaking  Greek  (Grecians — Hellenistai)  but  Gen- 
tiles (Greeks  by  race — Hellenes).  Philip,  why  to  him?  "His  name  has  a  Gk. 
form,  and  may  imply  that  he  had  Gk.  relatives."  Galilee,  "  Galilee  of  the  Gentiles ;" 
hence,  too,  Philip  was  a  fit  person,  would  see,  perh.  classing  Jesus  with  the  other 
great  sights  of  the  city.  Philip,*  who  may  have  had  some  misgivings  as  to  their 
purpose.     Andrew,  who  was  also  of  Bethsaida. 

Life  in  Christ. — I.  The  Greeks  were  representatives  of  men  who  consciously  or 
unconsciously  feel  after  God ;  II.  The  Apostles  Andrew  and  Philip  were  representa- 
tives of  Christian  ministers  who  introduce  men  to  Christ;  III.  The  words  of  Christ  to 
the  Greeks  are  the  words  which  He  addresses  to  all  who  come  to  Him.     J.  Davies. 

We  iDould  see  Jesus. — It  was  the  Greeks  who  first  welcomed  Christianity.  There 
cannot  be  a  more  striking  contrast  than  between  the  eagerness  with  which  they  re- 
ceived the  truth  of  God  manifest  in  the  flesh,  and  the  difficulty  which  even  Jewish 
Christians  had  in  realizing  its  full  significance.  From  the  Greeks  we  have  received 
the  inestimable  legacy  of  the  Greek  New  Testament,  and  the  noble  works  of  the  early 
Greek  fathers  of  the  Church  as  Justin,  Origen,  Chrysostom.  Mncmillan. — We  would 
see  Jesus. — A  friend  of  great  firmness  and  symmetry  of  religious  character,  who  was 
ill  many  months,  and  who,  for  the  last  two  years  of  life,  rested  in  almost  perfect  as- 
surance on  the  righteousness  and  the  arm  of  her  Lord,  said  to  the  writer,  just  before 
death,  "This  is  my  favorite  text,  'We  would  see  Jesus,'"  and,  opening  a  little  book 
of  hymns,  added,  "Here  are  some  lines  I  have  found  on  those  sweet  words: — 

"  '  We  would  see  Jesus,'  for  the  shadows  lengthen 
Across  this  little  landscape  of  our  life; 
'  We  would  see  Jesus,'  our  weak  faith  to  strengthen 
For  the  last  weariness— the  final  strife. 

"  'We  would  see  Jesus  ' — the  great  rock  foundation. 
Whereon  our  feet  were  set  by  sovereign  grace ; 
Not  life  nor  death,  with  all  their  agitation. 
Can  thence  remove  us,  if  we  see  His  face." 

23 — 25-  hour  .  .  couie.  He  had  hitherto  said  it  is  coming."  that,  for 
this  purpose.  Son  .  .  man,  Christ  in  His  lowest  state  (corn  of  wheat),  glori- 
fied, Christ  in  His  highest  state  (much  fruit),  corn,'' i?.F.,  "grain."  fall  .  . 
die,  the  end  of  the  grain  and  begin,  of  harvest,  alone,  no  change  or  increase. 
die,  its  death  as  a  poor  grain,  the  way  to  its  life  in  a  field  of  wheat,  bringeth  . 
.  fruit,'  see  this  verified  in  the  Church — militant  and  triumphant,  he,  disc,  as 
well  as  master,  loveth  .  .  lose,-''-??.  F;,  "loseth;"  unwise  love  !  irreparable 
loss  !  hateth  .  .  eternal,  as  the  life  of  the  grain  of  wheat  is  found  again  in 
the  "much  fruit." 

A  corn  of  wheat. — I.  The  principal  event  which  renders  the  seed-corn  valuable 
to  man  is  its  death ;  II.  It  must  die  to  multiply  its  likeness  a  thousand  fold ;  HI. 
Its  death  is  the  means  by  which  a  more  glorious  body  is  brought  forth ;  IV.  Its  death 
brings  the  harvest  home  and  the  harvest  song.  "  It  is  sown  in  weakness,  it  is  raised 
in  power."     W.  Harris. 

No  great  moral  reform  ever  had  its  inception  in  the  mind  that  labored  for  a  love 
of  glory.  The  unhappy  man  who  spent  his  last  days  in  lonely  exile  in  St.  Helena 
failed  because  he  sought  to  make  the  world  a  pedestal  for  his  feet.  Self-worship  was 
the  cause  of  most  of  his  misery.  Alexander,  after  conquering  the  world,  was  a  prey 
to  irelancholy.     Santvoord. 

26 — 28.  follow,"  by  the  path  of  holiness,  suflering,  and  toil,  to  glory,  where 
.  .  am,*  in  heaven,  if  any,  ete.,' they  who  honor  the  Son,  thereby  honor  the 
Father,  and  "them  that  honor  Me,  I  will  honor."  troubled,  proof  of  His  humanity. 
Christ  liable  to  human  infirmities.  As  man  He  clung  to  life.  In  this  no  more  of  sin 
than  in  hunger  or  sleep..^  what  .  .  say  ?  as  our  exemplar  He  controlled  this 
weakness.  Father  .  .  hour  (?)  shall  I  say  this  ?  No.  The  "  flesh  is  weak  " 
enough  to  desire  it  ;  but  the  " spirit  is  willing"  to  do  and  suffer  all  Thy  will,  but 
.  .  cause,  etc.,  the  cause,  or  purpose,  must  not  be  frustrated  by  the  weakness 
of  a  moment  spoiling  the  object  and  work  of  a  life.*  Father  .  .  name,'  this 
is  what  I  will  say.  voice,™  clear  to  Christ,  as  the  voice  of  His  Father,  have  . 
.  will,  what  I  have  done  I  will  repeat,  glorify  .  .  again,  and  the  latter- 
resurrection  and  ascension — shall  exceed  the  former. 

The  Father  honor's  the  servants  of  His  Son. — I.  The  service  of  Christ:  1.  Jesus 
has  high  claims  on  our  services ;  2.  He  is  our  only  Master;  3.  Our  Lord  is  a  good 
Master;  4.  The  servants  of  Christ  should  obey  Him  in  all  things;  5.  We  should 


certain 
Greeks 
■would  see 
Jestis 


a  Ac.  xvii.  4 ;  Ro. 
i.  i&. 

h  Jo.  i.  44. 

"The  translation 
of  the  LXX.  pre- 
pared the  way 
for  our  Saviour 
among  the  Gen- 
tiles, by  written 
preaching,  as 
Jo.  the  Baptist 
did  among  the 
Jews  by  vocal. 
For  the  Grecians, 
being  desirous  of 
learning,  were 
not  wont  to  suffer 
books  of  worth  to 
lie  smouldering 
in  kings'  libra- 
ries, but  had 
many  of  their 
servants,  ready 
scribes,  to  copy 
them  out,  and  so 
they  were  dis- 
persed and  made 
common."  Bp. 
Smith  {Trans. 
Preface  to  A.  V. 
of  Bible). 


a  corn  of 
■wheat 

c  Jo.  vli.  30;  vlli. 
20:  cf.  xlii.  3-2; 
xvii.  i. 

d  1  Go.  XV.  36. 

e  He.  11.  9;  Phi. 
11.  8,9;  Ep.  1.  20— 
23. 

/  Ma.  X.  39;  xvl. 
25;  Mk.  vlil.  35; 
Lu.  Ix.  24;  xvii. 
33. 


the  voice 
from  heaven 

g  Lu.  vl.  46:  Jo. 
xlv.  15;  1  Jo.  V. 
3. 

h  Jo.  xiv.  3;  xvii. 
24;  ITh.  Iv.  17. 

t  1  8.  li.  30;  Pr. 
xxvli.  18. 

j  See  ^Vordsworth 
in  loc. 

k  Est.  Iv.  14. 

I  "By  these 
words  He  testi- 
fies that  He  pre- 
fers the  glory  of 
the  Father  to  all 
things  else. " 
Caloin. 

m  Ma.  ill.  17;  X'Vli. 
5. 


516 


Chap.  xH.  39—33. 


"No  cross - 
bearer,  as  no 
Christian." 
lAither. 


••  God  willed  that 
man  should  in 
such  sort  serve 
Him,  as  thereby 
himself  to  derive 
a  benefit  rather 
than  confer 
one."  P.Lombard. 


Jesus 
explains 
tlie  voice 

a  Jo.  xl.  42. 

6  "Now:"  He 
speaks  of  Him- 
self as  having 
actually  entered 
the  hour  of  His 
passion,  and 
views  the  result 
as  already  come. 
Alford. 

c  Lu.  X.  18;  Jo. 
xvi.  11 ;  Ac. 
xxviii.  18;  Ep. 
li.  2. 

d  Jo.  Till.  28. 

«  Ro.  V.  18. 

/Jo.  xviii.  32. 

"As  Christ's 
death  is  an  ex- 
ample, so  it  con- 
firms our  pa- 
tience; but  as  it 
Is  a  martyrdom, 
80  it  confirms 
our  faith. .  .  God 
set  His  seal  by 
the  miracles  He 
wrought,  and 
Christ  set  His 
seal  by  the  death 
He  suffered,  to 
the  undoubted 
truth  of  those 
doctrines  which 
He  taught.''  Bp. 
Hopkins. 

"Many  good  men 
seem  to  have 
been  cast  Into 
the  fire  on  pur- 
pose that  the 
odor  of  their 
graces  might 
dlfluse  itself 
abroad."  Abp. 
LtigkUm. 


serve  Christ  in  a  right  way;  6.  We  should  be  ever  ready  to  obey  the  Son  of  God. 
II.  The  honors  which  the  Father  confers  on  the  servants  of  His  Son:  1.  The  service 
of  Christ  will  not  procure  the  honors  of  the  world;  2.  If  any  man  serve  Christ,  he  la 
honored  with  the  friendship  of  God;  3.  The  special  presence  of  God;  4.  A  new 
nature;  5.  Lofty  titles;  6.  In  the  hour  of  death;  7.  In  the  end  of  the  world;  8.  And 
eternal  honors  will  be  conferred  on  them  in  the  kingdom  of  God.     Anon. 

Congregations  want  to  see  Christ. — On  a  lovely  Sunday  morning  in  August  we 
arrived  at  Osborne.  We  were  desirous  of  seeing  her  Majesty,  but  did  not  succeed. 
We  only  saw  her  house,  her  gardens,  and  her  retainers.  Then  we  went  to  Whip- 
pingham  Church,  having  been  told  that  the  queen  would  attend  divine  service. 
But  again  we  were  disappointed.  We  only  saw  the  seat  the  august  lady  was  wont 
to  occupy.  The  ladies  and  gentlemen  of  the  court  came  to  church,  and  those  we 
saw ;  we  even  heard  the  court  chaplain  preach,  but  of  the  sovereign  we  saw  nothing. 
Well,  this  was  a  disappointment  we  could  easily  get  over.  But  with  me  it  led  to  a  seri- 
ous frame  of  thought.  I  said  to  myself:  What  if  the  flock  committed  to  your  care 
should  come  to  church  to  see  the  King  of  kings,  and  yet  through  some  fault  of  yours 
not  get  to  see  Him  !  What  if  you,  the  great  King's  dependent,  detain  men  with 
yourself,  by  your  words  and  afl'airs  and  all  sorts  of  important  matters  which  yet  are 
trifles  in  comparison  with  Jesus  !  May  it  not  be  that  we  ministers  often  thus  dis- 
appoint our  congregations.     Pastor  Funcke. 

29 — 33.  heard,  but  indistinctly,  thundered,  proof  of  Jo.'s  veracity,  not 
concealing  the  rfowto  of  tiie  people,  others  .  .  angel,  etc.,  this  they  judge 
fr.  His  manner,  or  fr.  catching  an  articulate  sound,  voice  .  .  me,  He  needed 
not  this  evidence  of  Divine  approval,  but  .  .  sakes,"  tender  regard  for  men 
of  small  knowledge,  judgement,*  "  now  is  the  season  of  judgment  by  which  men 
will  be  tried,  tested,  sifted."  prince,"  Satan,  a  real  person,  "god  of  this  world." 
cast  out,  false  systems  of  philosophy  and  religion  shall  fall  bef.  the  truth  as  it  is 
in  Jesus,  as  Dagon  bef.  the  Ark.  and  I,  now  despised  and  rejected,  if  .  . 
earth,"*  i.e.,  as  certainly  as  I  shall  be.  draw  .  .  me,'  R.  V,  "  myself,"  see 
Gk.,  "men"  not  in  orig. ;  will  draw  not  only  all  men,  but  things,  agencies,  govern- 
ments, etc.,  into  My  kingdom,  this  .  .  said,  etc.,^  hence  ''lifted  wp,"  refs. 
primarily  to  the  cross. 

TJie  triumph  of  the  Cross. — I.  There  was  to  be  no  miraculous  agency.  II.  This 
drawing  to  Christ  was  to  be  effected  through  the  agency  of  those  heavenly  truths 
which  cluster  about  the  Cross.  III.  These  truths  were  to  be  made  efl"ectual  by  the 
Holy  Ghost,  whose  influence  is  secured  and  sent  down  to  men  by  virtue  of  the  Cross. 
IV.  This  was  to  be  a  gradual  work.  V.  In  this  drawing  to  Christ,  no  other  than 
moral  means  were  to  be  employed.  VI.  This  drawing  to  Christ  was  to  be  eflected 
in  a  calm  and  noiseless  way.  VII.  This  drawing  to  Christ  was  to  be  elTectual  and 
ultimately  universal,     i?.  H.  Winslow. 

Weakness  and  strength  of  Jesus. — So  far  as  worldly  opportunities  were  concerned 
Jesus  might  better  have  been  born  a  heathen  than  a  Jew.  He  had  but  few  advan- 
tages in  youth.  He  secured  no  wealth.  AVith  great  power  of  creating  enthusiasm, 
He  never  gained  or  kept  a  steady  influence  over  the  people.  He  failed  to  secure  in- 
fluence on  the  minds  that  ruled  that  age.  He  did  not  produce  any  immediate  impres- 
sion on  the  religion  and  feelings  of  His  age.  He  did  not  found  a  family.  But  what 
are  the  facts  on  the  other  side  ?  Born  a  Jew,  nobody  ever  thinks  of  Him  as  a  Jew. 
Families  are  to-day  proud  to  be  called  Christian  though  Jesus  lived  without  social 
opportunities.  Born  without  learning,  what  educational  institution  or  system  of 
philosophy  for  the  last  thousand  years  but  has  received  its  inspiration  from  Christ  ? 
He  had  not  wealth,  but  His  influence  will  control  wealth.  He  never  gained  much  in- 
fluence with  rulers  or  the  masses,  but  His  ideals  permeate  thought,  poetic  sentiment, 
and  principles  of  justice.  His  life  was  thrown  away,  just  as  grain  is  thrown  away, 
into  the  soil.  It  dies  to  give  growth  to  life.  Beecher. — Attraction  of  Christ. — Sup- 
pose there  was  a  person  to  whose  ceaseless  bounty  you  owed  every  comfort  you  en- 
joyed, but  of  whom  nevertheless  you  had  never  had  so  much  as  a  sight;  suppose  that 
person  in  process  of  time  favored  you  with  a  visit,  would  you  stand  in  need  of  com- 
pulsion to  make  you  speak  to  him  ?  No;  you  would  at  once  fly  to  him,  and  bid  him 
welcome.  You  would  freely,  yet  irresistibly  (such  is  the  sweet  captivating  power  of 
gratitude),  thank  him  and  give  him  your  best  accommodation,  and  wish  your  best 
was  better  for  his  sake  1  Similar  is  the  free  though  necessary  tendency  of  an  enlight- 
ened soul  to  God  and  Christ.  It  disclaims  all  compulsion,  properly  so  called.  It 
pleads  only  for  that  victorious  conciliating  efficacy,  which  is  inseparable  from  the 
grace  of  Divine  attraction.     Toplady. 


Chap.  xii.  34—43. 


JOHN. 


5n 


34—36.  people,  "slow  of  heart  to  believe," etc.  answered,  seeking  more 
exact  knowledge,  yet  doubting  if  one  who  spoke  of  death  could  be  the  Messiah. 
heard"  .  .  law,*  yet  they  had  clear  predictions  of  Messiah's  suflerings  and 
death,  ■=  wh.  bef.  Christ  came,  the  Jews  applied  to  the  Messiah,  who  ,  .  man?'' 
can  this  dying  •'  Son  of  Man  "  be  the  Christ  ?  then  .  .  said,  etc.,'  without  en- 
tering upon  an  argument  that  He  may  have  seen  would  be  fruitless.  He  directed 
them  to  practical  ends,  yet  .  .  while,  so  little  that  none  should  be  wasted  in 
what,  ajt  present,  may  be  profitless  speculations,  walk,  efc.,-'' leave  otT  cavilling, 
and  make  the  best  of  opportunities,  darkness,^  deep  moral  darkness,  judicial 
blindness  of  a  people  who  had  crucified  the  Messiah,  children,  R.V.,  "sons," 
.  .  light,*  shining  yourselves,  and  reflecting  the  brightness  of  the  "Light  of  the 
world."  these  .  .  spake,  and  thus  ended  His  2?m6^«c  ministry,  departed, 
perh.  to  Bethany. 

F)-esent  duties  in  face  of  future  dangers. — Our  Lord  declares  that  light  is  but  a 
temporary  blessing.  Imagine  its  loss : — I.  This  event  would  be  doubly  terrible  be- 
cause little  expected.  II.  In  anticipation  of  this  sad  event,  our  Lord  enjoins  us  to 
make  use  of  present  blessings  for  our  future  good.     Homilist. 

Useless  curiosity. — From  the  notion  which  some  entertained  of  St.  Columba 
being  able  to  foretell  future  events,  a  man  asked  him  one  day  how  long  he  had  to 
live.  "If  your  curiosity  on  that  head  could  be  satisfied,"  said  the  saint,  "it  could 
be  of  no  use  to  you.  But  it  is  only  God  who  appoints  the  days  of  man,  that  knows 
when  they  are  to  terminate.  Our  business  is  to  do  our  duty,  not  to  pry  into  our  des- 
tiny. God  in  mercy  hath  concealed  from  man  the  knowledge  of  his  end.  If  he 
knew  it  were  near,  he  would  be  disqualified  for  the  duties  of  life ;  and  if  he  knew  it 
were  distant,  he  would  delay  his  preparation.  You  should,  therefore,  be  satisfied 
with  knowing  that  it  is  certain ;  and  the  safest  way  is  to  believe  that  it  may  be  also 
near,  and  to  make  no  delay  in  getting  ready,  lest  it  overtake  you  unprepared." 
Whitecross, 

The  moving  Finger  writes,  and  having  writ, 
Moves  on ;  nor  all  your  piety  nor  wit 
Can  lure  it  hack  to  cancel  half  a  line. 
Nor  all  your  tears  wipe  out  a  word  of  It. 

Omar  Khayyam. 

37 — 41.  hut,  etc.,  Jo.  now  appends  some  concluding  remarks  on  the  unbelief  of 
the  people,  yet  .  .  him,  suggestive  to  those  who  say  "seeing  is  believing." 
saying  .  .  fulfilled,*  "  It  was  not,  bee.  Isaiah  said  so,  that  they  did  not  be- 
lieve, but  bee.  they  would  not  believe  that  Isaiah  said  this."  Chrysostom.  l^saias 
.  .  again/  "  In  this  passage  he  speaks  of  the  hardness  by  wh.  God  punishes  the 
wickedness  01  an  ungrateful  people."  these  things,  e^c.,*  hence  they  were  truly  a 
prediction  of  what  came  to  pass  under  the  eye  of  the  Evang. 

Wliat  is  it  in  man  that  is  thus  drawn  out  to  Clirist. — With  some  it  is  admiration 
for  His  character  and  teachings ;  with  others  it  is  the  interest  that  a  reformer  awak- 
ens ;  with  others  a  sense  of  His  Divinity.  But  if  we  stop  here  we  shall  lose  sight  of 
the  true  reason,  so  well  stated  by  Napoleon.  "Jesus  alone  founded  His  empire  on 
love,  and  to  this  very  day  millions  would  die  for  Him."  It  is  the  human  heart  that 
is  drawn  out  towards  Christ.    Lowrie. 

4a — 43.  helieved  .  .  him,  their  faith,  unlike  that  of  Nicodemus  and 
Joseph  of  Arimathea,  not  of  a  courage-inspiring,  and  saving  kind,  loved  .  . 
men,'  for  obstinate  adherence  to  the  traditional  faith,  and  a  show  of  consistency. 
more  .  •  God,  wh.  they  might  have  secured  by  honesty  to  conviction,  and  a 
brave  fidelity  to  conscience  and  truth. 

The  danger  of  loving  the  praise  of  men. — I.  The  conduct  they  pursued:  1.  Its 
disingenuousness ;  2.  Its  ingratitude;  3.  Its  impiety.  II.  The  principle  by  which 
they  were  actuated.  It  was — 1.  Common ;  2.  Foolish ;  3.  Fatal.  Address  (1)  The 
secret  and  timid  disciples ;  (2)  Those  who  are  suflering  for  confessing  Christ.    Simeon. 

Christ  the  Great  Magnet. — When  I  was  a  student  at  Princeton,  Professor  Henry 
had  so  constructed  a  huge  bar  of  iron,  bent  into  the  form  of  a  horseshoe,  that  it 
used  to  hang  suspended  from  another  iron  bar  above  it.  Not  only  did  it  hang  there, 
but  it  upheld  four  thousand  pounds  weight  attached  to  it !  That  horseshoe  magnet 
was  not  welded  or  glued  to  the  metal  above  it;  but  through  the  iron  wire  coiled 
round  it  there  ran  a  subtle  current  of  electricity  from  a  galvanic  battery.  Stop  the 
flow  of  the  current  one  instant,  and  the  huge  horseshoe  dropped.  So  does  all  the 
lifting  power  of  a  Christian  come  from  the  currents  of  spiritual  influence  which  flow 


A.D.  30. 

who  is  this 
Son  of  Man? 

oPs.  Ixxxix.  36, 
37;  ex.   4;  Is.  Ix. 

7. 

6R0.  V.  18. 

c  Is.  lill. 

"Christ  shows 
them  that  He 
would  both  suffer 
and  abide  for 
ever."  Chrysos- 
tom. "  As  the 
light  of  the  sun 
is  withdrawn 
and  then  rises 
again."  Words- 
worth. 

d  Da  vU.  13  ;  cf. 
Ma.  xxlv.  30; 
xxvl.  64 ;  Pa. 
Ixxx.  17. 

e  Jo.  vlll.  12. 

/  Jo.  xi.  10. 

g  Je.  xiil.  16. 

h  Ep.  V.  8. 

"As  the  question 
could  not  be  an- 
swered without 
entering  Into  a 
full  discussion, 
and  this,  under 
the  existing  cir- 
cumstances, was 
Impossible, 
Jesus  conducts 
the  minds  of  His 
hearers  to  the 
consideration  of 
that  which  was 
of  practical  mo- 
rn e  n  t .  "  Ols- 
hamen. 


unbelief 

ils.  lUl.  1. 

j  Is.  vl.  9,  10. 

fcls.  vl.  1. 

"  The  prophecies 
alone  did  not 
point  out  our 
Lord  with  the  ut- 
most certainty 
during  His  life; 
so  that,  during 
this  space,  if  His 
miracles  had  not 
been  decisive 
proofs,  a  man 
would  have  been 
excusable  In  dis- 
believing Him." 
Pascal. 


many  of  the 

rulers 

believe 


IJo. 
29. 


v.  44;  Ro.  II. 


518 


JOHN. 


Chap.  xill.  I,  », 


Jesus  catne 
ito  save,  not 
to  judge 

a  Ma.  xli.  19. 

b  See  Gk.,  Ma. 
xxvii.  50 ;  Mk.  XV. 
39  (c/.  He.  V.  7); 
Jo.  vii.  28,  37  ;  xi. 
43. 

c  Mk.  Ix.  37 ;  Lu. 
X.  16;  Jo.  i.  5;  iii. 
17.19;  V.  17,  20— 
23,36;  X.  25— 37. 

"■To  despise 
lame,'  says  Taci- 
tus, 'is  to  de- 
spise the  virtues 
which  lead  to  it ; ' 
and  there  can  be 
no  question  that 
he  who  is  alto- 
gether heedless 
whether  every 
human  being  re- 
gard him  as  a 
glory  to  man- 
kind or  an  object 
o  f  infamy  i  n 
himself,  and  of 
disgrace  to  that 
nature  which  he 
partakes,  must 
be  almost  a  god, 
and  raised  above 
the  very  virtues 
ae  well  as  the 
vices  of  humani- 
ty, or  he  must  be 
the  most  ignoble 
of  the  works  of 
God."  Dr.  T. 
Brown, 


effects  of 
rejecting 
Jesus 

d  De.  xviil.  19; 
Lu.  ix.  26. 

e  Jo.  V.  30;  vii. 
16,  17,  28,  29;  viii. 
26,  28,  38. 

/I  Jo.  111.  23. 


the  I/ast 
Supper 

g  Ma.  xxvl.  Iff. 

h  Jo.  xvll.  1. 11. 

i  Je.  xxxi.  3;  Ep. 
V.  2;  1  Jo.  iv.  19; 
Be.  1.  6. 

3  Lu.  xxli.  3  ;  Jo. 

vi.  70. 

k  Ep.  vl.  16. 

"  He  came  from 
God,  and  yet  not 
leaving  Him  ; 
aud  He  goeth  to 
God,  yet  not  leav- 
ing us."  Bernard. 


into  his  heart  from  the  living  Jesus.  The  strength  of  the  Almighty  One  enters  into 
the  believer.  If  his  connection  with  Christ  is  cut  off,  in  an  instant  he  becomes  as 
weak  as  any  other  man.     T.  L.  Cuyler. 

44 — 47.  cried,  see  Gk.,  cried  aloud.  KpaZoo  is  used  of  open  public  speaking. 
Speaking  with  oratorical  vehemence.  Declaiming.  Not  usual  with  our  Lord."  The 
word  is  used  to  denote  a  special  emphasis  in  what  He  says.*  "  His  last  cry  as  a 
prophet  to  the  world."    said,  etc.,  summarizing  His  previous  teachings.<= 

CJirist  the  light  of  the  world. — "I  have  seen  a  picture  that  I  used  at  one  time  to 
tliink  a  good  deal  of,  but  now  that  I  have  come  to  look  at  it  more  closely  I  would 
not  put  it  in  my  house  except  I  turned  the  face  of  it  to  the  wall.  It  represents 
Christ  standing  at  a  door  knocking,  and  having  a  big  lantern  in  His  hand.  Why, 
you  might  as  well  hang  up  a  lantern  to  the  sun  as  put  one  into  Christ's  hand.  He 
is  the  Sun  of  Righteousness,  and  it  is  our  privilege  to  walk  in  the  light  of  an  un- 
clouded sun."  D.  L.  Moody. — Flam  preaching. — An  old  lady  once  walked  a  great 
way  to  hear  the  celebrated  Adam  Clarke  preach.  She  had  heard  he  was  "such  a 
scholar,"  as  indeed  he  was.  But  she  was  bitterly  disappointed,  "because,"  she 
said,  "  I  understood  everything  he  said."  And  I  know  a  man  who  left  the  church 
one  morning  quite  indignant,  because  the  preacher  had  one  thing  in  his  sermon  he 
knew  before.  It  was  a  little  explanation  meant  for  the  children ;  dear  little  things — 
they  are  always  coming  on,  and  I  love  to  ^see  their  bright  little  faces  among  the 
older  people.  And  this  blessed  thing  is  to  be  said  of  the  Gospel:  Let  it  be  made 
ever  so  simple,  so  that  little  children  are  drinking  it  in  with  grateful  wonder,  it  still 
has  depths  and  riches  to  satisfy  the  mind  and  heart  of  the  mightiest  philosopher,  if 
only  he  has  that  highest  attainment  of  wisdom — a  simple,  childlike  faith.  Like  the 
sun,  it  is  mirrored  at  the  same  moment  by  the  dewdrop  an5  the  ocean.     Th'.  Hoge. 

48 — 50.  rejectetli,  casts  Christ  out  of  love,  service,  faith,  and  .  . 
words, ^  J?-  "",  "word,"  as  saving,  vivifying  truth,  one  .  .  him,  his  own 
life,  conscience,  reason,  and  the  rejected  truth  itself,  for  .  .  myself,*  etc., 
mine  are  not  the  words  of  a  mere  man.  com.mandment,-''  i.e.,  to  repent  and  be- 
lieve, is,  results  in:  has  for  its  objects,  life  everlasting,  R.  V.,  "eternal,"  he 
who  casts  out  Clirist  fi*.  his  heart,  casts  himself  out  of  heaven  therefore,  whatso- 
ever, etc.,  His  words,  therefore,  have  the  authority  of  Divine  utterance,  and  should 
be  regarded  as  the  words  of  God. 

Me7i  judged  by  the  Gospel. — I.  The  responsibility  of  those  who  hear  the  Gospel. 
H.  The  rule  by  which  they  shall  be  judged.  By — 1.  The  declarations;  2.  The  in- 
vitations; 3.  The  promises;  4.  The  threatenings  of  the  Word  of  Christ.     Simeon. 

Christ  a  foundation. — Men  who  stand  on  any  other  foundation  than  the  Rock, 
Christ  Jesus,  are  like  birds  that  build  in  trees  by  the  side  of  rivers.  The  birds  sing 
in  the  branches,  and  the  river  sings  below,  but  all  the  while  the  waters  are  under- 
mining the  soil  about  the  roots,  till,  in  some  unsuspected  hour,  the  tree  falls  with  a 
crash  into  the  stream ;  and  then  its  nest  is  sunk,  its  home  is  gone,  and  the  bird  is  a 
wanderer.  But  birds  that  hide  their  young  in  the  clefts  of  the  rock  are  undisturbed, 
and  after  every  winter,  coming  again,  they  find  their  nests  awaiting  them,  and  all 
their  life  long  brood  the  summer  through  in  the  same  places,  impregnable  to  time  or 
storm.    Beecher, 


CHAPTER    THE    THIRTEENTH. 


1,  2.  now  .  .  passo.,^  of  wh.  Jo.  gives  no  ace,  his  readers'  familiarity 
with  it  being  assumed,  hour,"  oft.  spoken  of  and  anticipated,  loved,*  ardently, 
unchangeably,  end,  i.e.,  of  life:  His  and  theirs,  supper  .  .  ended,  R.V., 
"during  supper."  devil  .  .  him,-'' this  &e/.  the  washing,  yet  our  Lord  was  not 
moved  fr.  His  purpose,    put    .    .    heart,  lit,  having  cast  or  thrust  as  a  dart.* 

A  marvellous  love. — In  respect  of — I.  Its  time:  (1)  before  the  feast;  (2)  before 
His  departure;  (3)  before  His  e.xaltation.  II.  Its  intensity:  "unto  the  uttermost." 
in.  Its  reason:  (1)  They  were  remaining  exposed  to  the  enmity  of  the  world;  (2) 
their  feebleness  and  imperfections  added  fuel  to  the  fire  of  His  aflection.     Whitelaip. 

Misrepresentation  of  Satan. — We  remember  hearing  the  late  Bishop  Villiers  re- 
marking on  the  dangerous  tendency  of  those  old  pictures,  so  familiar  to  us  all,  and 
so  often  exhibited  to  children,  in  which  Satan  was  represented  as  some  grim,  dark. 


Chap.  xiii.  3— II. 


JOHN. 


519 


ugly  monster,  the  very  sight  of  whom  was  terrible  to  behold.  A  broad-shouldered 
Scotchman,  looking  at  Ary  Schefler's  painting  of  the  "Temptation  of  the  Lord," 
said,  as  he  pointed  to  the  figure  of  Satan,  ' '  If  that  chiel  cam  to  me  in  sic  an  ugly 
shape,  I  think  he  would  hae  a  teuch  job  wi'  me  too."  "I  could  not,"  adds  John  de 
Liefde,  the  narrator  of  the  incident,  "  help  smiling;  but  I  felt  there  was  much  truth 
in  the  remark."    Bib.  Treas. 

3 — 5.  knowing',  etc.,''  what  He  was  ab.  to  do  had,  therefore,  distinct  ref.  to 
His  character  and  mission,  come,*  with  a  special  commission,  went,  when  the 
work  was  finished,  riseth  .  .  supper,  distinct  washing  fr.  the  usual  one  bef. 
supper.  Tliis  symbolical,  laid  .  .  garments,"  outer,  loose  robe.  The  cust. 
of  servants  in  E.  when  they  begin  work,  towel  .  .  gfirded,  to  confine  the 
dress ;  and,  with  the  portion  hanging  in  front,  to  wipe  the  feet.  He  .  .  basin. 
He  employs  no  one.  Has  no  help.  His  blood  alone  cleanseth  fr.  all  sin.<*  wipe, 
all  this  a  servants  work.* 

Christ  washing  His  disciples'  feet. — I.  True  greatness  consists  in  ministering  to 
the  good  of  others.  This  idea  of  greatness:  1.  Condemns  the  general  conduct  of 
mankind;  2.  Agrees  with  the  moral  reason  of  mankind.  H.  Spirtual  cleansing  is 
the  great  want  of  the  race:  1.  This  is  pre-eminently  the  work  of  Christ;  2.  It  extends 
to  the  whole  life  of  man.     Homilist. 

Humility. — When  Peter's  turn  came  to  be  washed,  he  said,  0  no,  never,  never  ! 
My  Lord  wash  my  feet  ?  Never !  How  humble  that  seems ;  and  yet  it  was  not 
humility,  but  a  spurious,  affected  grandeur  of  humility  in  which  there  is  no  humility 
at  all.  No ;  I  will  tell  you  what  humility  is.  Humility  before  God  is  exactly  that 
simple  willingness  to  be  served  which  the  babe  has  to  be  waited  on  by  its  mother. 
The  baby  does  not  object  to  it.  The  baby  does  not  say,  "  I  am  nothing  but  a  poor 
little  baby."  No;  but  it  takes  it  for  granted.  Now,  we  must  allow  God  to  do  with 
us  whatever  He  will  in  the  same  artless,  simple  spirit.     Pulsford. 

6 — 8.  thou  .  .  my,  pronouns  emphatic,  now  .  .  hereafter,  these 
words  also  emphatic.  Our  Lord  gave  a  hint  of  His  meaning  presently  {vv.  13,  14). 
never  .  .  feet,  i.  e.,  not  by  any  means.  Characteristic  impulsiveness  of  Peter. 
wash  .  .  not,-''  esp.  with  the  higher  washing  of  wh.  this  is  only  symbolical. 
If  thou  wilt  not  submit  to  this,  thou  wilt  object  to  that.  You  must  be  willing  for 
anything  that  lies  in  My  will,  thou  .  .  me,  only  the  pure  in  heart  can  see 
God,  or  have  deep  sympathy  with  Christ. 

God's  work  in  our  behalf. — I.  God  is  doing  something  for  us.  H.  We  know  not 
what  it  is.  III.  We  shall  know  hereafter.  Oeo.  Eliot. — Future  revelations  of 
mysterious  providences. — I.  There  may  be  some  ways  in  the  conduct  of  the 
Redeemer  towards  His  people  which  they  may  not  at  present  be  able  fully  to  under- 
stand— 1.  It  is  supposable  from  the  nature  of  things;  2.  It  is  also  what  we  see  in 
fact  to  be  the  case.  II.  The  time  will  come  when  we  shall  have  much  clearer  views 
of  the  reasons  of  His  dispensations.  III.  It  is  highly  fit  that  we  should  acquiesce  in 
what  Christ  does;  how  unknown  soever  the  reasons  of  it  may  be  to  us:  1.  We  know 
that  His  ends  are  graciously  directed;  2.  We  know  that  His  means  are  wisely 
chosen.     Doddridge. 

I  was  walking  with  Wilberforce  in  his  veranda,  says  a  friend,  watching  for  the 
opening  of  a  night-blowing  cereus.  As  we  stood  by  in  expectation,  it  began  to 
burst  open  before  us.  "It  reminds  me,"  said  he,  as  we  admired  its  beauty,  "  of  the 
dispensations  of  Divine  Providence  first  breaking  on  the  glorified  eye,  when  they 
shall  unfold  to  the  view,  and  appear  as  beautiful  as  they  are  complete."    Anon. 

9 — II.  Simon  .  .  saith,  he  shrinks  fr.  the  possibility  of  being  sundered 
fr.  Christ,  not  .  .  head,  i.  e.,  whatever  Thou  wilt,  so  I  be  not  cast  oS.s 
needeth  .  .  feet,  reference  seems  to  be  made  to  the  fact  th.  one  who  has 
bathed,  after  he  reaches  his  home,  needs  not  entire  washing,  but  only  to  have  his 
feet  washed  fr.  the  dust  of  the  way.  So  they  have  had  the  bath  of  the  new  birth 
and  need  now  only  daily  cleansing  from  daily  pollution.*  Alford.  clean  .  . 
whit,  wholly  clean.*    therefore    .     .     clean,  ref.  to  Judas.-'' 

Tlie  washing  of  Peter's  feet. — I.  The  mixture  of  evil  in  the  experience  of  the 
good.  11.  The  danger  of  a  right  feeling  leading  to  evil.  III.  The  rapidity  with 
which  the  soul  can  pass  into  opposite  spiritual  moods.  IV.  The  dependence  of  per- 
fection in  character  upon  an  increase  of  Divine  knowledge.     Homilist. 

Eastern  ablutions. — I  never  understood  the  full  meaning  of  these  words  of  our 


the  disciples' 
feet  washed 


18; 


a  Ma .  xxvili. 
He.  11.  8. 

6  Jo.  xvll.  11. 

c  Ma.  xxvl.  65. 


Not  one  ot  the 
disciples  except 
John  had  any  un- 
usual endow- 
ment, and  none 
but  he,  James, 
and  Peter  have 
left  any  valuable 
record  except 
their  names,  and 
yet  Jesus  loved 
them  to  the  end. 

d  1  Jo.  1.  7. 

e  1  S.  XXV.  41 ;  cf. 
Phi.  11.  7. 

"At  the  very  time 
when  the  Re- 
deemer was 
about  to  enter 
upon  His  lowest 
humiliation.  He 
possessed  a  full 
and  lively  con- 
sciousness ol  His 
eternal  glory." 
Olshav^en. 


Sitnon  Peter 

/ICo.  vl.  11;  Ep. 
v.  26;  Tit.  Hi. 
5. 

"If  I  wash  not 
thy  feet,  i.e.,  if  I 
cleanse  not  thy 
affections, so  that 
thou  mayest 
walk  aright,thou 
hast  no  share  In 
me  and  my 
glory."     Origen. 

g  "  In  his  depre- 
cation Peter  was 
vehement,  in  his 
yielding  more 
vehement ;  but 
both  came  fr.  his 
love."  Chrysos- 
tom. 

"One  who  has 
been  regenerated 
needs  yet  a  daily 
cleansing  of  the 
feet  from  the  de- 
filements of  the 
way,  fr.  the  cor- 
ruptions of  his 
daily  walk  in 
this  world." 
Jacobus. 

h  2  Co.  vli.  1 ;  .Ja. 
1.  21:  Ac.  XV.  8, 
9;  2Pe.  li.22. 

I  Ep.  V.  26. 

j  Jo.  vl.  64. 


620 


Chap.  zlii.  12 — 24. 


an  example 
of  humility 

a  Ma.  xxili.  8 — 
11;  Ph.  ii.  11. 

To  discover  the 
wickedest  o  f 
men,  to  see  the 
utmost  of  human 
guilt,  we  must 
look,  not  among 
the  heathen,  but 
among  those  who 
know  God.    Dods. 

•'Lord,"  term 
used  1  n  LXX. 
for  Jehovah  in 
O.  T.;  Is  in  N.  T. 
constantly  ap- 
plied to  Christ; 
it  =  proprietor, 
ruler. 

h  1  Pe.  11.  21. 
c  Ja.  1.  25. 
d  Ja.  iv.  17. 


the  traitor 
indicated 

e  Ps.  xli.  9. 

/  Jo.  xiv.  29 ;  svi. 


"  There  is  no 
vice  that  so 
covers  a  man 
with  shame  as  to 
be  found  false 
and  perfidious." 
Bacon. 

Ma.  xxvl.  21;  Mk. 
xiv.  18;  Lu.  xxii. 
21. 


g  Jo.  XX.  2:  xxi. 
7,20. 

The  giving  a  sop 
has  an  effect  on 
our  minds  not 
unlike  the 
knocking  on  the 
gate  in  "Mac- 
beth," which 
succeeds  the 
murder  of  Dun- 
can. No  words 
are  spoken  in 
either  case.  In 
this  instance  the 
effect  is  more 
startling,  be- 
cause the  sign 
precedes  rather 
than  follows  the 
crime.  It  pro- 
duces a  feeling 
of  peculiar  aw- 
fulness  and  sol- 
emnity. Monday 
Club. 


Lord  until  I  beheld  the  better  sort  of  East  Indian  natives  return  home  after  perform- 
ing their  customary  ablutions.  Thus  as  they  return  to  their  habitations  barefoot, 
they  necessarily  contract,  in  their  progress,  some  portion  of  dirt  on  their  feet;  and 
this  is  universally  the  case,  however  nigh  their  dwellings  may  be  to  the  river  side. 
When,  therefore,  they  return,  the  first  thing  they  do  is  to  mount  a  low  stool,  and 
pour  a  small  vessel  of  water  over  their  feet  to  cleanse  them  from  the  soil  they  may 
have  contracted  in  their  journey  homewards.  If  they  are  of  the  higher  order  of 
society  a  servant  performs  it  for  them,  and  then  they  are  "clean  every  whit." 
Statham. 

12 — 17.  know  .  .  you?  ?'.?.,  do  you  know  the  meaning?  the  thing  symbol- 
ized? They  seem  not  to  have  replied,  and  He  continued.  Master,"  teacher,  so  .  . 
am,  He  claims  the  title,  washed  .  .  feet,  etc.,  it  is  not  lit.  feet-washing  that 
is  here  enjoined,  but  the  general  spirit  of  humility,  a  willingness  to  do  and  be  any- 
thing for  Christ's  sake,  example,''  by  way  of  illustration,  ye  .  .  do,  not  so 
much  the  same  tldng,  as  similarly,  servant  .  .  I/ord,  and  hence  should  not 
be  above  lowly  services  to  wh.  his  Lord  condescended,  if  .  .  things,"  per- 
ceive the  spirit  of  the  act  and  of  the  words,  happy  .  .  do,  sad  to  know  and 
not  do  the  Lord's  will.'' 

Tlie  good  practitioner. — I.  Knowledge  of  religion  alone  will  not  make  a  man 
happy:  \.  Because  it  doth  not  make  a  man  better;  2.  Knowledge  alone  will  not 
save;  3.  Alone  it  will  make  a  man's  case  worse.  II.  It  is  the  practice  of  religion 
that  makes  a  man  happy.  1.  A  reproof  to  those  who  know  much,  but  do  nothing; 
2.  An  exhortation  to  all  to  seek  practical  religion.     T.  Watson. 

Christ's  example  gradually  imitated. — The  Christian,  in  his  striving  after  perfec- 
tion, is  like  the  sculptor  with  his  image.  He  kept  polishing  till  his  friend  exclaimed 
impatiently,  "  What  perfection  would  you  have  ? "  "  Alas  !  "  was  the  answer,  "  the 
original  I  am  laboring  to  come  up  to  is  in  my  head,  but  not  yet  in  my  hand."  Bax- 
endale. — Self-propagating  power  of  example. — Example  is  like  the  press:  a  thing 
done  is  the  thought  printed;  it  may  be  repeated  if  it  cannot  be  recalled;  it  has  gone 
forth  with  a  self-propagating  power,  and  may  run  to  the  ends  of  the  earth,  and  de- 
scend from  generation  to  generation.  Melville. — Influence  of  example. — When  in 
the  Mexican  war  the  troops  were  wavering,  a  general  rose  in  his  stirrups  and  dashed 
into  the  enemy's  lines,  shouting,  "Men,  follow  !  "  They,  seeing  his  courage  and  dis- 
position, dashed  on  after  him  and  gained  the  victory.  What  men  want  to  rally  them 
for  God  is  an  example  to  lead  them.     Talmage. 

18 — ao.  speak  .  .  all,  in  respect  of  cleanness,  to  wh.  Judas  was  a  stranger, 
and  of  humility,  for  the  traitor  was  no  true  servant  of  His.  lifted  .  .  heel," 
notwitlistanding,  I  have  even  washed  his  feet,  tell  .  .  come,-''  His  alls,  to 
Judas  had  bee.  increasingly  pointed.  None  could  mistake  the  person  or  his  deed. 
I  .  .  he,  who  has  this  superhuman  knowledge  of  man's  heart  and  of  his  future 
life. 

Wliat  Judas  had  resisted  before  he  betrayed  Jesus. — I.  Judas  had  been  ac- 
quainted with  all  the  remarkable  miracles  that  Jesus  Christ  had  wrought.  II.  Judas 
had  received  instruction  from  his  Master.  III.  This  instruction  was  sustained  by  an 
example  of  unparalleled  loveliness.  IV.  He  was  favored  with  constant  tokens  of 
kindness.  V.  He  must  have  employed  himself  frequently  in  the  various  religious 
exercises  that  would  promote  his  Christian  temper  and  character.  VI.  He  was  con- 
tinually associating  with  the  best  people  upon  earth.  VII.  He  saw  the  remarkable 
changes  perfected  by  the  means  of  grace.  VIII.  He  was  the  subject  of  the  feet-wash- 
ing. IX.  As  the  context  tells  us  {cf.  Luke  xxii.)  he  was  called  to  the  table  of  the 
Lord  at  the  lirst  institution  of  the  Supper.     Noel. 

Horror  of  treachery  natural. — Even  in  Pagan  story  the  name  of  Ephialtes  en- 
joyed a  bad  pre-eminence,  and  could  not  be  mentioned  without  horror,  whom  no  love 
of  his  country,  no  admiration  of  heroic  valor,  not  the  dear  pledges  of  his  friends,  nor 
the  threatened  tyranny  of  a  degrading  foe,  could  withhold  from  such  a  deed  of  shame; 
but  Persian  gold,  more  sacred  to  that  base  mind  than  all  of  these,  bribed  him  to  guide 
the  enemy  over  the  mountain  path,  and  surprise  that  devoted  Spartan  band.  Sad 
indeed  that  in  Christian  annals  it  should  have  its  more  than  parallel.     Brown. 

21 — 24.  troubled,  lit.,  agitated,  stirred  up,  excited,  testified,  solemnly 
declared,  doubtingf  .  .  spake,  not  knowing  whom  He  meant,  leaning  . 
.  bosom,  the  posture  at  meals  involved  this,  one  .  .  loved,^  first  use  of 
phrase,  by  wh.  Jo.  ref.  to  himself.     Simon  Peter,  was  he  conscious  of  his  own 


Chap,  xiii,  25—30. 


JOHN. 


521 


weakness  ?    lie     .     .     ask,  B.  V.,  tell  us  who  it  is  of  whom  he  speaketh;  not  bee. 
of  any  special  love  and  confidence ;  but  bee.  the  position  favored  the  inquiry. 

Divine  friendship  as  manifested  at  the  Last  Supper. — Let  us  look— I.  At  the 
Master  sitting  at  the  table;  11.  At  the  disciple  leaning  on  Christ's  bosom;  such  an 
one  rests  satisfied,  for  he  knows  that  He  is:  1.  The  mighty  God;  2.  The  wonderful 
Counsellor;  3.  The  everlasting  Father;  4.  The  Prince  of  Peace.     Cecil. 

The  character  of  St.  John  has  been  often  mistaken.  Filled  as  he  was  with  a  most 
divine  tenderness,  yet  he  was  something  indefinitely  far  removed  from  that  effemi- 
nate pietism  which  has  furnished  the  usual  type  under  which  he  has  been  represent- 
ed. The  wonderful  depth  and  power  of  his  imagination,  the  rare  combination  of 
contemplativeness  and  passion,  of  strength  and  sweetness  in  the  same  soul — the 
perfect  faith  which  inspired  his  devotion  and  the  perfect  love  which  precluded  fear — 
these  were  the  gifts  and  graces  which  rendered  him  worthy  of  leaning  his  young  head 
on  the  bosom  of  his  Lord.     Farrar. 

25 — 27.  he  then,  Jo.,  the  writer  of  this  narrative,  lying  .  .  breast, 
R.  v.,  "  leaning  back  as  he  was."  he  .  .  give,  a  sign  by  which  all  {Mk.)  might 
know  the  traitor,  sop,  morsel,  when  .  .  dipped,  this  was  the  sign ;  the 
morsels  given  to  others  not  having  been  dipped,  after  .  .  sop,  the  receipt  of 
which  would  prove  to  him  that  he  was  known.  Satan,  who  had  already  suggested 
the  deed."  entered,*  took  full  possession  of  Judas,  then  .  .  Jesus,  who 
had  hitherto  warned  Judas,  quickly,  the  time  for  repentance  is  past;  go,  and  fill 
up  the  measure  of  your  guilt. 

A  specially  loved  disciple  is — I.  Near  to  Jesus.  II.  Intimate  with  Jesus.  ITT. 
Honored  by  men.  IV.  Helpful  to  men.  S.  S.  Times.— Tlie  place,  method,  and  time 
for  prayer. — I.  The  best  place  for  prayer:  1.  Live  near  to  Christ ;  then  your  prayers 
will  not  lack  faith ;  2.  "Will  be  no  task ;  3.  Then  will  you  be  able  to  remember  and  plead 
His  promises.  II.  The  context  reminds  us  of  the  best  time  for  prayer:  1.  When  ex- 
horted, let  us  pray;    2.  When  Christ  is  near;  3.  Promptly.    Stems  and  Twigs. 

To  paint  Judas  in  the  light  of  the  after  event,  as  most  painters  have  done,  disfig- 
ured with  the  leer  of  low  cunning,  scowling  with  the  meanness  of  baffled  craft,  and  de- 
layed cupidity,  is  altogether  false.  He  who  paints  Judas  must  put  into  his  face  the  dying 
light  of  what  was  once  noble  enthusiasm — the  shadowed  eagerness  of  what  was  once 
heroic  faith.  He  must  paint  a  face  full  of  the  anguish  of  remembrance,  the  traces  of 
perished  nobility,  the  tragedy  of  overthrown  ideas.  In  a  word,  we  must  remember 
Christ  called  him,  and  not  in  vain;  Christ  loved  him,  and  not  without  cause;  and 
howsoever  dreadful  the  end  may  be,  there  was  once  a  bright,  a  brilliant,  and  a  beauti- 
ful beginning.     Dawson. 

a8 — 30.  now  .  .  knew,  Jo.  had  asked  privately.  Prob.  he  did  not  under- 
stand, at  that  time,  that  the  deed  would  so  soon  be  done,  against  .  .  feast  "= 
including  the  inhole  of  the  festival.*^  that  .  .  poor,  whence  it  app.  that  our 
Lord  was  accust.  to  give  such  orders,  went  .  .  out,  "  none  could  believe  that 
Ju.  was  going  out  to  betray  his  Master."  Chrysosiom.  night,  how  deep  the  shadow 
fell  on  the  heart  of  Judas  and  Jesus  ! 

Walking  in  the  night. — I.  The  darkness  of  Judas'  crime:  1.  The  light  has  become 
intolerable  to  him  now;  2.  He  was  not  always  a  traitor  in  the  band;  3.  He  may  even 
have  been  brought  into  the  company  of  Christ,  that  he  might  be  saved;  4.  But  over 
all  good  his  evil  heart  obtains  complete  supremacy.  II.  "The  darkness  of  his  repent- 
ahce:  1.  His  conscience  wakes  up  with  the  terror  of  night  upon  it,  but  without  the 
accents  of  hope;  2.  His  repentance  leads  only  to  suicide — a  further  crime.  HI.  The 
darkness  of  his  doom.  "It  had  been  better  for  that  man,  if  he  had  never  been  born." 
Hargreaves. 

Love  following  after. — Jesus  saw  the  growth  of  evil  in  Judas,  but  it  made  no  dif- 
ference in  His  trust  and  love.  At  the  last  moment,  there  was  one  more  attempt  to 
touch  the  traitor's  heart.  "Friend,"  <fec.  The  gift  of  the  sop  was  a  sign  of  love. 
What  a  wealth  of  persevering  love  is  poured  out  on  the  most  depraved  !  Judas  went 
out  into  the  calm  of  that  beautiful  Syrian  night,  but  it  was  a  scene  of  blankness  and 
tempest  to  him.  Then  came  that  deeper  night  of  unavailing  penitence  and  suicide. 
The  path  of  sin  always  ends  in  night.  It  may  be  strewn  with  flowers  or  steeped  in 
blood,  but  there  is  the  same  termination — the  night  of  separation  from  God  and  com- 
munion with  our  own  sins.    Noel  R.  Hamer. 


"It  l8  conjec- 
tured that  •  as 
John  was  on 
Christ's  right 
hand,  Judas  was 
on  his  lelt  hand, 
and  that  thus 
there  was  ex- 
hibited at  the 
Paschal  Supper 
what  was  after- 
wards seen  on 
the  Cross— Jesus 
between  two  like 
those  who  shall 
stand  at  His 
right  hand  and 
His  left  in  the 
last  Judgment' — 
•  the  beloved  dis- 
ciple '  and  •  the 
son  of  perdi- 
tion,' " — Jacobus. 

the  sop  Is 
given  to 
Judas 

a  Jo.  xill.  2. 
6  Lu.  xxli.  3. 

"When  Satan 
entered  into  him, 
he  went  out  from 
the  presence  of 
Christ ;  as  Cain 
went  out  fr.  the 
presence  of  the 
Lord."     Burgon. 

"  Alter  the  se- 
cond cup  of  wine 
at  the  paschal 
meal,  the  master 
of  the  feast  took 
apiece  of  unlea- 
vened bread, 
broke  It  In 
pieces,  and  gave 
a  bit  to  each  one 
of  those  present. 
It  was  commonly 
dipped  in  the 
broth  made  of 
bitter  herbs." 
Jacobus. 

night 

e  "As  It  was 
now' the  even,  of 
Thursday,  Intro- 
ducing the  sixth 
day  of  the  week, 
Friday,  it  was 
growing  late.and 
haste  was  neces- 
sary to  make 
purchases  for 
the  Friday  and 
following  days." 
Jacobus, 
d  Ex.  xU.  16. 
"  If  money  be 
not  thy  servant, 
it  will  be  thy 
master.  The  cov- 
etous man  can- 
not be  so  proper- 
ly said  to  possess 
wealth,  as  that 
may  be  said  to 
possess  him." 
Palmer, 


522 


JOHN. 


Chap.  xiii.  31—35. 


a  little 
while 

a  Jo.  xii.  23;xvil. 
1—6. 

6  "Jeans  here  re- 
gards His  suflter- 
ing  as  a  short 
Journey,  and 
loves  to  look  at 
the  goal."  Bengel. 

c  Jo.  xlv.  13;  1  Pe. 
iv.  11. 

d  '•  Thus  also  He 
raises  the  minds 
of  the  disciples, 
wh.  had  been  de- 
pressed by  sor- 
row." Chrysostoni. 

eJo.  vli.  34;  vlii. 
21. 


the  new  cotn- 
tnandtnetit 

/  Le.  xis.  18 ;  Jo. 
XV.  12,  17;  Ep.  V. 
2;  1  Th.  Iv.  9;  Ja. 
ii.  8 ;  1  Pe.  1.  22 ;  1 
Jo.  ii.  7,  8 ;  iii. 
11,  23;  iv.  20,  21. 

g  •'  And  it  is  new 
bee.  this  love  re- 
news us,  makes 
us  new  creatures, 
heirs  of  the  new 
covenant,  and 
singers  of  a  new 
song."  Words- 
worth. 

h  "The  heathen 
oft.  exclaimed  in 
wonder.  'See 
how  these  Chris- 
tians love  one 
another.and  how 
ready  they  are 
to  die  for  one 
another.' "  TertuU 
lian. 

i  "Their  law- 
giver has  per- 
suaded them  all 
to  be  brethren," 
80  said  Lucian,  a 
heathen,  con- 
temptuously of 
the  Christians. 

j  Ac.  Ii.  44;    xl. 

29 ;  Ga.  vi.  2. 

"  Without  love 
no  virtue  can  be 
perfect."  Hemus. 


31-33. 

id/ 


when  .  .  out,  leaving  Jesus  with  His  trusty  friends,  now  .  . 
lorified,"  now  that  Judas  is  at  work  the  time  is  at  hand.''  God  .  .  glori- 
ed,''  iu  tinishing*  the  work  given  Him  to  do.  if  God  .  .  him,  is  omitted  in 
B.  V.  little,  babes  in  Christ,  iu  experience  and  knowledge,  children,  sons  of 
God  and  brothers,  little  while,  time  of  His  departure  at  hand,  said  .  . 
Jew^S,*  but  in  another  sense,  wh.  He  presently  explains  {v.  36). 

Ood  glorified. — I.  A  glorious  consummation  of  the  great  purpose  of  Jesus'  life. 
Jesus  realized  the  Divine  ideal  of  what  man  ought  to  be.  1.  The  true  glory  of  a  man 
is  the  realization  of  the  Divine  purpose  in  his  life.  The  universe  is  glorious  because 
it  realizes  the  Divine  purpose.  The  Gospel  is  glorified  when  it  transforms  men  into 
the  image  of  God.  2.  The  man  who  thus  realizes  the  Divine  purpose,  glorifies  God 
also.  We  see  most  of  God's  glory  in  his  life  who  works  out  the  Divine  will  in  a  God- 
like life.  This  is  what  Christ  felt  now.  H.  A  tender  consideration  for  the  coming 
trial  of  His  disciples  {v.  33).  1.  He  informs  them  of  that  trial.  A  trial  that  would 
crush  if  it  came  unexpectedly  may  fall  lightly  when  anticipated.  2.  He  informs  them 
in  the  language  of  endearment.     B.  Thomas. 

The  Atonement. — Christ  could  not  have  spoken  such  words  as  these  if  He  had 
simply  thought  of  His  death  as  a  PlatO'  or  a  John  Howard  might  have  thought 
of  his,  as  being  the  close  of  his  activity  for  the  welfare  of  his  fellows.  If  His  death 
is  His  glorifying,  it  must  be  because  in  that  death  something  is  done  which  was  not 
completed  by  the  life,  however  fair;  by  the  words,  however  wise  and  tender;  by 
the  works  of  power,  however  restorative  and  healing.  Here  is  something  more,  viz., 
that  His  Cross  is  the  propitiation  for  the  sins  of  the  whole  world.  He  is  glorified 
therein,  not  as  a  Socrates  might  be  glorified  by  his  calm  and  noble  death;  but  be- 
cause in  that  death  He  wrestled  with  and  overcame  our  foes,  and  because,  like  the 
Jewish  hero,  dying,  He  pulled  down  the  house  which  our  tjTants  had  built,  and  over- 
whelmed them  in  its  ruins.  And  so  there  blend,  in  that  last  act,  the  two  contra- 
dictory ideas  of  glory  and  shame ;  like  some  sky,  all  full  of  dark  thunder-clouds,  and 
yet  between  them  the  brightest  blue  and  the  blazing  sunshine.  In  the  Cross  death 
crowns  Him  as  Prince  of  Life,  and  His  Cross  is  His  throne.     Maclaren. 


34,35- 

ure  of  Christian  love  that  makes  it  new.^ 


new,-''  yet  commanded  in  the  old  law.  as  .  .  you,  it  is  this  meas- 
They  had  not  been  told  bef.  to  love  to 
such  an  extent,  ye  .  .  another,  with  constant,  practical,  self-denying  affec- 
tion, by  this,  steadfast,  mutual  affection,  all  .  .  know,*  for  all  can  read 
the  universal  language  of  love.'  "Brotherly  love  in  such  a  form  had  never  been 
seen  in  the  world. "J 

The  importance  of  1.  Personal  kindness ;  2.  Systematic  beneficence;  3.  Making  the 
most  and  the  best  of  every  one.  Stanley. — Chrisfs  commandm,ent. — 1.  The  prin- 
ciple of  life;  2.  An  impulse  to  sacrifice;  3.  Historically  new;  4.  New  in  its  extent; 
5.  New  in  its  comprehensiveness.     Wythe. 

The  eleventh  commandment. — Archbishop  Usher,  being  once  on  a  visit  to  Scot- 
land, heard  a  great  deal  of  the  piety  and  devotion  of  Mr.  Samuel  Rutherford.  He 
wished  much  to  witness  what  had  been  told  him,  but  was  at  a  loss  how  to  accom- 
plish his  design.  At  length  it  came  into  his  mind  to  dress  himself  like  a  pauper; 
and  on  a  Saturday  evening,  when  turning  dark,  he  called  at  Mr.  Rutherford's  house, 
and  asked  if  he  could  get  quarters  for  a  night.  Mr.  Rutherford  consented  to  give 
the  poor  man  a  bed  for  a  night,  and  desired  him  to  sit  down  in  the  kitchen,  which 
he  cheerfully  did.  Mrs. Rutherford,  according  to  custom  on  Saturday  evening,  called 
her  servants  together  and  examined  them.  In  the  course  of  the  examination,  she 
asked  the  stranger  how  many  commandments  there  were.  To  which  he  answereli, 
Eleven.  On  receiving  this  answer,  she  replied,  "  What  a  shame  it  is  for  you  !  a  man 
with  gray  hairs,  in  a  Christian  country,  not  to  know  how  many  commandments 
there  are  !  "  Mr.  Rutherford,  on  discovering  who  he  was  next  morning,  requested 
him  to  preach  for  him  that  day,  which  the  bishop  consented  to  do,  on  condition  that 
he  would  not  discover  him  to  any  other.  Mr.  Rutherford  furnished  the  bishop  with 
a  suit  of  his  own  clothes,  and  early  in  the  morning  he  went  into  the  fields;  the 
other  followed  him,  and  brought  him  in  as  a  strange  minister  passing  by,  who  had 
promised  to  preach  for  him.  Mrs.  Rutherford  found  that  the  poor  man  had  gone 
away  before  any  of  the  family  were  out  of  bed.  After  domestic  worship  and  break- 
fast, the  family  went  to  the  church,  and  the  bishop  had  for  his  text,  John  xiii.  34, 
"A  new  commandment  I  give  unto  you,  that  ye  love  one  another."  In  the  course 
of  his  sermon,  he  observed  that  this  might  be  reckoned  the  eleventh  command- 
ment: upon  which  Mrs.  Rutherford  said  to  herself,  "That  is  the  answer  the  poor 


Chap.  xiv.  I — 4. 


JOHN. 


523 


man  gave  me  last  night;"  and  looking  up  to  the  pulpit,  said,  "It  cannot  be  possible 
that  this  is  he  I "  After  public  worship,  the  strange  minister  and  Mr.  Rutherford 
spent  the  evening  in  mutual  satisfaction;  and  early  on  Monday  morning  the  former 
went  away  in  the  dress  in  which  he  came,  and  was  not  discovered. 


36 — 38.     Peter,  ref.  back  to  words  of  v.  33.    whither    .     .    go,  to  My 

Father's  house,  canst  .  .  now,  till  thou  art  perfect,  and  thy  work  done,  but 
.  .  afterwards,"  for  there  is  plenty  ol  room  there  for  all  My  friends.''  why 
.  .  now?  he  did  not  know  either  himself  or  his  work.  I  .  .  sake,*' Peter 
meant  it;  true,  his  courage  failed  when  it  came  to  the  test;  yet  he  did  lay  down  his 
life  for  his  Master.  Thirty-seven  years  later  he  was  crucified  for  the  name  of  Jesus. 
shall     .     .     crow,  see  notes  on  Lu.  xxii.  34,  also  in  Ma.  and  Mk. 

Not  now,  but  afterwards. — ^1.  The  laudable  desire — Peter  desired  to  be  with  the 
Lord:  1.  It  indicated  his  aflection ;  2.  His  zeal  and  unselfishness.  II.  Its  delayed 
fulfilment:  1.  The  disciples  were  too  weak;  2.  Christ  had  other  purposes  in  view. 
III.  Its  promised  gratification:  1.  No  time  is  specified;  2.  No  particular  way  is 
named;  3.  No  description  of  the  goal  is  given.     Stems  and  Twigs. 

"  My  mother,  sir  ! "  says  the  wild  youth,  "  I  would  walk  fifty  miles  on  burning 
metal  for  her  ! "  But  his  mother  wants  no  filial  piety  so  tragical  as  that ;  but  she 
would  like  him  home  a  little  earlier  at  night.  Don't  say  that  you  would  lay  down 
your  life  for  her — lay  down  your  glass,  your  pipe,  your  cards ;  lay  dowa  something 
as  an  instalment.  "My  pastor  !  sir,  I  would  die  for  him  ! "  No,  no,  he  wants  noth- 
ing so  tragic,  all  he  wants  is  for  you  to  take  a  sitting,  come  in  time,  and  pay  your 
subscription  occasionally.  Pai'ker. — Eloquence  of  Chrysostom. — The  following  burst 
of  eloquence  from  Chrysostom,  when  he  was  sentenced  to  banishment,  is  a  good 
specimen  of  the  style  oi  this  "  silver-tongued  preacher  " :  What  can  I  fear  ?  Will  it 
be  death  ?  But  you  know  that  Christ  is  my  life,  and  that  I  shall  gain  by  death.  Will 
it  be  exile  ?  But  the  earth,  and  all  its  fulness,  is  the  Lord's.  Will  it  be  the  loss  of 
wealth  ?  But  we  brought  nothing  into  the  world,  and  carry  nothing  out.  Thus  all 
the  terrors  of  the  world  are  contemptible  in  my  eyes,  and  I  smile  at  all  its  good 
things.  Poverty  I  do  not  fear.  Riches  I  do  not  sigh  for.  Death  I  do  not  shrink 
from,  and  life  I  do  not  desire,  save  only  for  the  progress  of  your  souls.  But  you 
know,  my  friends,  the  true  cause  of  my  fall.  It  is  that  I  have  not  flattered  the  eflem- 
inacy  and  sensuality  of  certain  men,  nor  laid  gold  and  silver  at  their  feet.  But  why 
need  I  say  more  ?  Jezebel  is  raising  her  persecution  and  Elias  must  fly;  Herodias 
is  taking  her  pleasure,  and  John  must  be  bound  in  chains ;  the  Egj^Dtian  wife  tells 
her  lie,  and  Joseph  must  be  thrust  into  prison.  And  so,  if  they  banish  me,  I  shall  be 
like  Elias;  if  they  throw  me  into  the  mire,  like  Jeremiah;  if  they  plunge  me  into  the 
sea,  like  the  prophet  Jonah ;  if  into  the  pit,  like  Daniel ;  if  they  stone  me,  it  is  Stephen 
that  I  shall  resemble;  John  the  forerunner,  if  they  cut  ofl  my  head;  Paul,  if  they  beat 
me  with  stripes;  Isaiah,  if  they  saw  me  asunder. 


CHAPTER   THE  FOURTEENTH 

I — 4,  troubled,'^  He  would  not  have  them  experience  the  irotible  He  felt.« 
believe  .  .  me,-'' in  whom  you  have  so  much  reason  to  believe,  house,  upper 
temple,  heaven,  mansions,  Gk.,  abiding  places  {contimiing  citj'?).  The  image 
is  drawn  fr.  those  oriental  palaces,  in  wh.  there  is  not  only  an  abode  for  the  sover- 
eign, but  also  for  all  the  sons  of  the  king.  Godet.  told,  would  not  foster  delusive 
hopes,  prepare  .  .  you,*  my  spirit  shall,  meanwhile,  prepare  you.  Happiness 
of  the  redeemed  promoted  by  perfect  agreement  betw.  them  and  their  surroundings. 
if  .  .  go,  i-o.,  as  surely  as  I  go.  I  .  .  also,'  luiited  here,  united /or  ever. 
go     .     .     know,  H-  V-,  "whither  I  go  ye  know  the  way,"  i.e.,  His  death. 

CJirist  comforting  His  disciples. — I.  Something  claimed.  It  is  their  faith  or  con- 
fidence. "Let  not  your  heart,  etc."  II.  Something  declared:  1.  " In  My  Father's 
house  are  many  mansions."  Four  things  are  set  forth  concerning  heaven — (1)  Its 
magnificence;  (2)  Its  durability;  (3)  Its  extent;  (4)  Its  unity.  2.  The  next  declar- 
ation is,  "If  it  were  not  so,"  etc.  (1)  His  knowledge;  (2)  His  veracity;  (3)  His 
fidelity;  (4)  His  tenderness  and  affection.  3.  "I  go  to  prepare  a  place  for  you." 
III.  Something  promised,  "and  if  I  go,"  etc.:  1.  Safety;  2.  Rest;  3.  Honor;  4. 
Joy.     Anon. 

" Let  not  your  heart  be  troubled." — "Oh,"  says  somebody,  "  that's  easy  to  say, 
but  hard  to  do."    Here's  a  man  who  has  fallen  into  a  deep  ditch,  and  you  say  to  him, 


Peter's 
denial  fore- 
told 


18;    2 


a  Jo.   xxl. 
Pe.  1.  14. 

b  Jo.  xlv.  i,  3. 

c  Ma.  xxvl.  33; 
Mk.  xlv.  29;  Lu. 
xxil.  33. 

"But,  alas!  by 
this  may  all 
know  we  are  not 
His  disciples ; 
bee.  we  hate  one 
another."  Abp. 
Leighton. 

How  seldom 
is  obedience,  as 
the  test  of  true 
discipleship  to 
Christ,  appealed 
to.  We  look  for 
orthodoxy  of  sen- 
timent, moral 
character,  de- 
no  m  i  n  a  t  i  onal 
zeal,  attention  to 
ordinances,  but 
we  are  apt  to 
overlook  the  one 
great  criterion . 
Norton. 

"  None  are  more 
ready  to  shrink 
in  a  day  of 
trouble  than 
such  who  at  a 
distance  seem 
most  daring." 
Fleming. 


Christ's 
valedictory- 
address 

d  Is.  xlill.  1,  2; 
Jo.  xlv.  27 ;  2  Th. 
11   S. 

e  Jo.  xili.  21. 

/Is.  xil.  2,3:  Ep. 
1.  12.13;  IPe.  i. 
21. 

g  He.  xiil.  14. 

h  He.  vl.  20;  ix.  8, 
24;  Re.  xxl.  2. 

i  Jo.  xil.  26; 
xvli.  24;  1  Th.  iv. 

17. 

"  In  these  won- 
derf'l  discourses 
there  is  a  child- 
Uke  tone,  and  a 
certain  subdued 
style  of  delinea- 
tion, not  possible 
to  have  been  In- 
vented by  man." 
Tholuck. 


524 


Chap.  xiv.  5—7. 


This  trust  in  Christ 
is  the  secret  of  a 
quiet  heart.  It  Is 
no  use  saying  to 
men,  "Let  not 
your  hearts  be 
troubled,"  un- 
less you  finish 
the  verse.  Mac- 
laren. 

"He  speaks  as 
one  must  who 
would  charm 
and  win  the  sim- 
ple."  Luther. 

He  aven  —  home : 
Someone  asked  a 
Scotchman  if  he 
was  on  his  way 
to  heaven.  "Why, 
man,"  be  said, 
"I  live  there." 
He  was  only  a 
pilgrim  here. 
Heaven  was  his 
home.  D.L.Moody. 


Thomas' 
inquiry 

a  Jo.  xi.   16;   xx. 

26. 

b  "Their  fancy 
ran  on  His  going 
to  Bethlehem, 
Nazareth,  Caper- 
naum, or  else- 
where, to  be 
anointed  king." 
M.  Henry. 

cIs.  XXV.  8,9;  Jo. 
X.  9;  He.  X.19.  20. 

dJo.  1.17. 

«  Jo.  i.  4;   xi. 
Ac.  Iv.  12. 


25; 


/He.  1.3;  Jo.  xil. 
44,  45;  Col.  1.  15; 
1  Ti.  vl.  16. 

"  Labor  to  get 
knowledge,  labor 
to  increase  your 
knowledge,  labor 
to  abound  in 
knowledge,  but 
beware  you  rest 
not  in  knowl- 
edge." Bp.  San- 
derson. 

••  You  need  not 
Inquire  for  the 
way.  He  who  is 
the  way  has 
come  to  you. 
Arise  and  walk. 
Walk  in  the  way. 
Many  run,  but 
do  not  run  in  the 
way.  It  Is  better 
to  limp  in  the 
way  than  to  run 
out  of  the  way." 
Augttttiiu. 


"Don't  be  troubled  about  it."  "  Ah,"  says  he,  "  that's  very  pretty  for  you  that  are 
standing  up  there,  but  how  am  I  to  be  at  ease  while  up  to  my  neck  in  mire  ?"  But 
if  Jesus  says  it  our  heart  need  not  be  troubled.  He  indicates  that  our  resort  must 
be  to  faith.  Surely  it  ought  not  to  be  difficult  for  a  child  to  believe  his  father.  The 
Saviour  goes  on  to  say,  "You  believe  in  God  "  ;  exercise  that  same  faith  with  regard 
to  the  case  in  hand.  The  case  in  hand  was  this — could  they  rest  upon  One  who  was 
about  to  be  crucified  ?  "  You  have  believed  God  about  other  things,  exercise  that 
same  faith  about  this."  You  have  believed  God  concerning  pardon,  believe  God 
about  the  child,  the  wife,  the  money.  It  ought  to  be  a  great  deal  easier  for  you  to 
live  above  heart  trouble  than  it  was  for  the  apostles.  You  have  experience.  You 
have  received  the  Holy  Spirit.  You  have  the  whole  of  Scripture.  Spurgeon. — Near- 
ing  home. — It  was  deep,  dark  midnight  when  we  ran  into  Halifax.  I  could  see  noth- 
ing. As  I  sat  near  the  smokestack  while  they  were  unloading  the  cargo,  a  person 
addressed  me,  saying,  "Is  this  Mr.  Beecher  ?"  "It  is,"  I  replied.  "I  have  a  tele- 
gram for  you  from  your  wife."  I  had  not  realized  that  I  had  struck  the  continent 
where  my  family  were.  There,  in  the  middle  of  the  night,  and  in  darkness,  the  in- 
telligence that  I  had  a  telegram  from  home — I  cannot  tell  you  what  a  thrill  it  sent 
through  me  !  We  are  all  sailing  home ;  and  by  and  by,  when  we  are  not  thinking  of 
it,  some  shadowy  thing  (men  call  it  death),  at  midnight,  will  pass  by,  and  will  call  us 
by  name,  and  will  say,  "I  have  a  message  for  you  from  home:  God  waits  for  you." 
Are  they  worthy  of  anything  but  pity  who  are  not  able  to  bear  the  hardships  of  the 
voyage  ?  It  will  not  be  long  before  you,  and  I,  and  every  one  of  us  will  hear  the 
messenger  sent  to  bring  us  back  to  heaven.  It  is  pleasant  to  me  to  think  that  we 
are  wanted  there.  I  am  thankful  to  think  that  God  loves  in  such  a  way  that  He 
yearns  for  me — yes,  a  great  deal  more  than  I  do  for  Him.     Beecher. 

5—7.  Thomas,"  loving,  doubting,  practical,  know  .  .  goest,*  dis- 
tinctly, clearly.  I  am  the  way,"  of  access  to  God  by  the  atonement,  truth, 
His  life  the  embodiment  of  what  was  true  in  practice ;  and  His  words,  in  doctrine. 
He  is  the  very  essence  and  fountain  of  all  truth,  life,''  to  wh.  the  icay  leads  and 
the  truth  points,  no  man  .  .  me,"  further  indicating  Him  as  the  only  way. 
If  .  .  me,  fully, — in  My  life,  character,  words,  nature,  known  .  .  also, 
who  is  present  in  Me.  henceforth,  fr.  this  time,  know  .  .  seen,  the  events 
of  My  glorification  will  convince  you  that  the  Father  has  revealed  Himself  to  the 
world  by  Me./ 

Jesus  Clirist  is  the  Way,  the  Trtith,  and  the  Life. — I.  "I  am  the  "Way."  Jesus 
Christ  is  the  way  to  all  the  blessings  of  grace  on  earth,  and  to  all  the  glories  of  the 
upper  and  better  world:  1.  He  is  the  way  to  pardon;  2.  To  peace;  3.  To  holiness; 
4.  And  to  heaven.  H.  "And  the  Truth:"  1.  He  is  the  fountain  of  truth;  2.  The 
revealer  of  truth;  3.  The  constant  patron  of  truth.  III.  "And  the  Life:"  1.  Our 
blessed  Lord  has  life  in  Himself  (John  i.  4);  2.  He  is  the  spiritual  life  of  believers; 

3.  Our  Saviour  is  the  life  of  the  body,  which  "  is  dead  because  of  sin"  (Ro.  viii.  10); 

4.  And  He  may  be  called  the  Life,  as  He  gives  eternal  life  to  all  who  hear  His  voice 
and  follow  Him  (Jo.  x.  27,  28). 

"  'Tls  life  whereof  our  nerves  are  scant, 
O  life,  not  death,  for  which  we  pant ; 
More  life,  and  fuller,  that  I  want." 

Tennyson, 

The  Way,  the  Truth,  the  ii/e.— "I  am,"  saith  Christ,  "the  Way,  the  Truth,  and 
the  Life."  As  if  He  should  have  said,  "Without  the  way,  no  man  goeth  on;  with- 
out the  truth,  nothing  is  known;  and  without  life,  no  man  liveth:  therefore  look 
unto  Me,  who  am  the  Way  which  you  ought  to  walk  in ;  the  Truth,  which  you  ought 
to  believe  in ;  and  the  Life,  which  you  ought  to  live  and  hope  in.  I  am  the  Way 
that  endureth  to  all  ages ;  the  infallible  Truth,  and  the  Life  everlasting.  The  royal 
way  to  immortal  life  is  through  My  merit;  the  Truth  itself  is  My  Word;  and  life  is 
through  the  power  and  efficacy  of  My  death ;  and  therefore,  if  ye  continue  in  this 
way,  the  truth  will  carry  you  on  to  eternal  life.  If  ye  will  not  err,  come  follow  Me; 
and  if  ye  will  possess  life  eternal,  put  your  whole  trust  in  Me,  who  for  you  endured 
the  death  of  the  cross."  And  what  is  that  royal  way,  that  infallible  truth,  and  that 
endless  life — the  best  and  most  noble  way,  and  truth,  and  life  of  all  others  ?  Truly, 
other  way  there  can  be  none  but  the  most  holy  and  precious  merit  of  Christ;  nor 
other  truth,  but  the  Word  of  God;  nor  other  life,  but  love  on  earth  and  immortality 
of  life  in  heaven.    J.  Arndt. 


Chap.  xiv.  8—17. 


JOHN. 


525 


8 — II.  Philip,  now  takes  up  the  conversation,  show  .  .  Father,  think- 
ing our  Lord  spoke  of  "  seeing  in  a  vision."  sufficeth,  set  all  fears  at  rest,  long 
time,  how  much  longer  has  He  been  with  us  in  the  clearer  dispensation  of  the 
spirit  ?  he  .  .  seen,"  another  clear  statement  of  His  oneness  with  the  Father. 
words  .  .  works.  His  speech  and  deeds  alike  Divine,  works'  sake,  what 
do  the  works  say  ab.  the  nature  of  Christ  ? 

Tlie  satisfaction  of  manhood. — I.  Humanity  has  ever  sought  for  a  manifesta- 
tion of  the  Divine  and  the  Infinite.  H.  Such  a  manifestation  has  been  felt  as  the 
great  necessity  and  the  only  suflSciency  of  our  nature.  This  would  suffice:  1.  The 
intellect;  2.  The  heart;  3.  The  conscience.  HI.  Christ  is  the  revelation  of  God,  and 
therefore  the  resting-place  of  human  desire  and  hope.  He  was  the  revelation  of  the 
Divine:  1.  Existence;  2.  Governance;  3.  Character;  4.  Mind.  IV.  He,  nevertheless, 
assumed  our  nature  and  dwelt  among  men.     J.  Spence. 

A  sight  of  Ood  in  Jesus  Christ. — A  forlorn  woman  discovered  by  one  of  our  mis- 
sionaries in  the  depths  of  Central  Africa,  is  reported  by  him  as  having  broken  out  in 
the  most  affecting  demonstration  of  joy,  when  Christ  was  presented  to  her  mind, 
saying,  "  Oh,  that  is  He  who  has  come  to  me  so  often  in  my  prayers.  I  could  not 
find  who  He  was."  Personal  effect  of  ClirisVs  manifestation  of  God. — A  sick  woman 
said  to  Mr.  Cecil,  "  Sir,  I  have  no  notion  of  God;  I  can  form  no  notion  of  Him.  You 
talk  to  me  about  Him,  but  I  cannot  get  a  single  idea  that  seems  to  contain  any- 
thing." "But  you  know  how  to  conceive  of  Jesus  Christ  as  a  man,"  replied  Mr. 
Cecil;  "  God  comes  down  to  you  in  Him,  full  of  kindness  and  condescension."  "Ah! 
sir,  that  gives  me  something  to  lay  hold  of.  There  I  can  rest.  I  understand  God  in 
His  Son.     God  was  in  Christ." 

12 — 14.  greater  works,  another  proof  of  the  Divinity  of  Christ.  He  not  only 
wrought  mirs.  Himself,  of  His  own  power,  but  delegated  that  power  to  man;*  as  the 
Father,  in  the  old  time,  had  to  Moses,  Elijah,  etc.  ask  .  .  name,"  the  Father 
will  recognize  My  claim  to  this  Divinity  by  answering  prayer  offered  in  My  name. 
thing     .    .    name,''  what  by  My  Spirit  you  ask  in  My  name  will  be  right  things. 

The  reason  for  delay  in  the  answers  to  prayer. — "  Pa  said  he  liked  us  to  ask 
him  for  whatever  we  wanted,  and  I  asked  him  yesterday  to  get  me  a  kite,  and  he 
has  not  got  it  for  me  ! "  said  a  curly-headed  grumbler,  on  a  cold,  foggy  day  in  No- 
vember. "  Yes,  and  I  asked  him  to  give  me  a  gold  watch,  and  he  has  never  given 
me  one!  "said  a  brother,  two  or  three  years  older;  "and  I  don't  see  the  good  of 
asking  him  for  things."  Six  months  passed  away,  when  behold  !  one  fine  day  in 
May,  the  father  came  in  with  a  beautiful  kite,  which  he  gave  to  his  little  boy  with- 
out saying  a  word.  But  it  was  eight  or  nine  years  before  he  called  the  other  boy  to 
him  and  said,  "I  suppose  you  have  forgotten,  when  you  were  a  boy  in  pinafores, 
asking  me  for  a  gold  watch,  haven't  you  ? "  "  Yes,  that  I  have,"  answered  the  now 
tall  youth.  "  But  I  have  not,"  said  the  father.  "  Here's  the  watch,  ray  dear  boy; 
you  can  value  it  and  take  care  of  it  now  ! "  Ah,  Christian,  need  I  add  a  word  ?  else  I 
might  say  that  prayers  do  not  spoil  by  keeping,  but  are  only  put  out  at  interest.  H. 
H.  Dobney. 

15 — 17,  if  .  .  me,"  truly,  as  you  ought,  as  is  needful,  keep,  -B.  V., 
"  Ye  will  keep,"  obedience  the  best  proof  of  love.  Comforter,  the  Gk.  ■jtapdKXrfTo'i, 
paraclete,  abide  .  .  ever,  wh.  Christ,  the  other  Comforter,  in  His  bodily 
presence,  could  not  do.  world-''  .  .  seeth  .  .  not,  the  world  does  not 
even  believe  all  it  sees  of  Divine  things,  knoweth,  harmony  of  natures  needful 
to  right  knowledge.  A  false  and  sinful  world  cannot  know  the  Spirit  of  truth  and 
holiness,  know,  certainly,  blessedly,  dwelleth  .  .  you,  experience  better 
than  sight. 

Obedience,  the  true  test  of  love  to  Christ. — I.  Jesus  Christ  merited  the  highest 
esteem  of  all  His  people:  1.  In  Himself  He  is  most  lovely  of  all  objects;  2.  From 
Him  the  disciples  have  received  instruction;  3.  Because  of  His  merit;  4.  Because 
of  His  laws.  II.  There  are  in  His  disciples  such  things  as  render  their  love  to  Christ 
suspicious:  1.  Sad  neglect  of  public  worship;  2.  Backwardness  in  prayer;  3.  Re- 
luctance to  study  the  Scriptures ;  4.  Passion  easily  agitated;  5.  Fear  of  death.  R. 
Robinson.  I.  A  man  may  have  the  Divine  Spirit  with  him  but  not  in  him.  H.  It  is 
a  great  blessing  to  have  the  spirit  of  God  with  one.  IH.  It  is  a  much  greater  bless- 
ing to  have  the  spirit  in  a  life.     Thomas. 

Love  and  obedience. — Nothing  can  be  love  which  does  not  shape  itself  into 
obedience.     We  remember  the  anecdote  of  a  Roman  commander,  who  forbade  an 


Philip's 
request 

a  Col.  1.  16. 

" '  Might  we  but 
see  a  miracle.' 
say  some  men, 
'how  gladly  wo'ld 
we  become  con- 
verts." Theyc'uld 
not  speak  In  this 
manner  did  they 
know  what  con- 
version was." 
Pascal. 

"  The  Son  is  In 
the  Father  as 
light  is  in  that 
light  out  of  wh. 
it  floweth  with- 
out separation . 
The  Father  is  in 
the  Son,  as  light 
in  that  light  wh. 
It  causeth  and 
leaveth  not.  " 
Hooker. 


prayer  in 

Christ's 

name 

6  Ac.  ill.  6;  Mk. 
xvi.  19,  20;  Ac.iv. 
30;  xl.  21;  xiil. 
11. 

c  IJo.  V.  14. 

d  Ac.  11.  33. 

"  Good  prayers 
never  come  weep- 
ing home.  1  am 
sure  that  I  shall 
receive  either 
what  I  ask  or 
what  I  should 
ask."  Bp.Hall. 

the  promise 
of  the 
Comforter 

eJo.  xlv.  21,  23; 
XT.  10.  U;  1  Jo. 
V.  3. 

/I  Co.  U.  U. 

Paraclete  some- 
times sigs.,  as 
here,  one  who 
consoles  or  com- 
forts, by  counsel 
and  aid  (see  Jo. 
XV.  26),  and  some- 
times one  who 
mediates  or  inter- 
prets and  pre- 
sents petitions  to 
another,  as  an 
intercessor.  The 
word    napoKKfiv 

Is  used  in  the 
LXX.  and  N.  T. 
In  the  sense  of 
beseech,  exhort,  com- 
fort, summon  (Ps. 
xxll.  5;  Ma.  viii. 
5;  Lu.  viL4;  Ac. 
xxvlll.   20;  1  Th. 


526 


JOHN. 


Chap.  xiv.  x8— 86. 


A.D.  30. 

li.  11;  iii.  2;  2  Co. 
i.  4;  1  Ti.  vi.  2; 
Tit.  li.  15).  See 
Wordsworth  in  loc. 

"  It  is  obedience 
that  proves  our 
love."    Gregory. 

union  of  the 
Father,  Son, 
and  disciples 

a  He.  Til.  25. 

"If  we  believe 
that  God  is,  and 
act  consonantly, 
we  shall  be  safe 
if  He  be  not, 
and  we  shall  be 
eternally  happy 
if  He  be;  where- 
as, if  we  believe 
that  He  is  not, 
we  are  sure  to  be 
miserable  for 
ever  if  He  be, 
and  are  only  safe 
from  being  mis- 
erable for  ever  if 
He  be  not."  J>r.  J. 
Scott. 

"  God  comforts 
him  in  this 
necessity." 
Shakespeare. 

obedience 
the  proof  of 
love 

6  w.  15.  23. 

c  "  This  is  the 
highest  promise 
which  can  be 
made  to  man ; 
and  yet  it  is 
made  to  every 
man  who  has  and 
keeps  Christ's 

commands  out 
of  love  to  Him." 
Stier. 


dLu.  vi.  16. 


e  1  Jo. 
Iii.  20. 


11.  24;  Re. 


"  I  would  sooner 
have  a  right  feel- 
ing than  a  right 
knowledge."  Au- 
gustine. 

the  Divine 
teacher  and 
remem- 
brancer 

/  Jo.  xvl.  13;  1 
Jo.  ii.  20,  27. 

"  According  to 
that,  the  Lord 
departs  not  from 
them  that  love 
Him ;  in  respect 
of  this.  He  goes 
and  returns." 
Augustine. 


engagement  with  the  enemy,  and  the  first  transgressor  against  whose  prohibition 
was  his  own  son.  He  accepted  the  challenge  of  the  leader  of  the  other  host,  met, 
slew,  spoiled  him,  and  then,  in  triumphant  feeling,  carried  the  spoils  to  his  father's 
tent.'  But  the  Roman  father  refused  to  recognize  the  instinct  which  prompted  this  as 
deserving  the  name  of  love.  Disobedience  contradicted  it,  and  deserved  death.  F. 
W.  Bobertson. 

i8— 20.  comfortless,  R-  V-,  "  desolate,"  see  Gk.,  orphans.  He  is  with  us 
yet  by  His  Spirit,  world,  cognizant  of  only  My  humanity,  ye  .  .  me,  still 
present  in  the  world  and  putting  forth  My  Divine  power,  because  .  .  live," 
as  the  fountain  of  spiritual  life,  ye  .  .  also,  drawing  your  life  fr.  its  Divine 
source,  know  .  .  you,  by  what  you  shall  both  experience  of  My  presence  in 
your  hearts,  and  see  of  My  presence  in  the  world. 

The  continued  life  of  Christ  the  ground  of  our  Aope.— Christ  lives— I.  In  all  the 
strength  and  tenderness  of  His  aflections.  A  heart  which  bore  the  agony,  shame, 
desertion  of  His  disciples  must  be  always  warm  towards  those  whose  salvation  He 
seeks.  H.  In  His  ability  to  help  to  the  utmost.  "  All  power  is  given  unto  Me." 
III.  In  a  special  manner  with  the  believer.  "  I  am  the  Bread  of  Life;  "  "  I  am  the 
Vine,  ye  are  the  branches."  IV.  To  destroy  all  power  that  is  opposed  to  man's 
redemption.     Ray  Palmer. 

Christ  in  heaven  helps  His  d«sc«pZes.— Suppose  a  king's  son  should  get  out  of  a 
besieged  prison  and  leave  his  wife  and  children  behind,  whom  he  loves  as  his  own 
soul ;  would  the  prince,  when  arrived  at  his  father's  palace,  please  and  delight  him- 
self with  the  splendor  of  the  court,  and  forget  his  family  in  distress?  No ;  but  having 
their  cries  and  groans  always  in  his  ears,  he  should  come  post  to  his  father  and  en- 
treat him,  that  he  would  send  all  the  forces  of  his  kingdom  and  save  his  dear  rela- 
tions from  perishing;  nor  will  Christ,  though  gone  up  from  the  world  and  ascended 
into  His  glory,  forget  His  children  for  a  moment  that  are  left  behind  Him.     Gurnall. 

21 — 24.  hath,*  in  heart  and  memory,  keepeth,  doeth.  loved  .  . 
Father,  for  My  sake.  Do  we  not  love  those  who  love  our  children  ?  manifest," 
make  My  presence  clear  beyond  doubt.  Judas,''  defective  knowledge  of  Christ 
o-eneral.  how  is  it,  R.V.,  "  what  is  come  to  pass  that:  "  Judas  had  assumed  th. 
Jesus  would  as  the  Messiah  reveal  himself  publicly,  man  .  .  me,  wh.  you  do, 
and  the  world  does  not.  (Beauty  is  in  the  eye  of  the  beholder;  i.  e.,  the  eye  can  see 
only  ace.  to  its  training.)  abode  .  .  him,<=  the  manifesting  will  depend  on  this 
i«dwelling.  loveth  .  .  keepeth  not,  he  will  not  be  moved  by /e^r,  who  is 
not  moved  by  love. 

3Ianifestations  of  love. — I.  The  essence  of  true  religion :  1.  The  knowledge  of 
Christ's  commandments;  2.  The  practice  of  them;  3.  From  a  love  of  Christ's  per- 
son. II.  The  reward  of  true  religion:  1.  Consciousness  of  God;  2.  Peace  with 
God;  3.  Fellowship  with  God.     Wythe. 

Manifestation  to  7ne«.— Not  long  ago  I  visited  one  of  my  colleagues  in  his 
miueralogical  cabinet.  Opening  one  of  the  drawers,  I  took  in  my  hands  two  speci- 
mens with  the  remark,  "  These"  are  duplicates."  "Oh,  no,"  was  the  reply,  "they 
are  quite  diflerent  minerals."  "How  do  you  know  that?"  I  said;  "they  look  just 
alike."  "  No,"  was  the  response,  "  they  look  extremely  unlike."  To  my  sight  the 
specimens  were  identical.  To  his  critical  vision,  although  casting  the  same  rays  of 
light  upon  his  eye  as  upon  mine,  and  presenting  the  same  surface,  they  made  an 
incomparably  more  definite  revelation.  The  Lord's  manifestation  becomes  revela- 
tion to  some  and  not  to  others,  not  because  of  diflerences  in  God,  or  in  His  mani- 
festations, but  because  of  diff^erences  in  men.     Anon. 

35,  a6.  things  .  .  present,  the  words  of  the  ?iow7  present  Saviour  will  be 
explained  by  the  then  present  Spirit.  He,-''  a  true  person,  not  it ;  the  use  of  "  that" 
or  "which  "  referring  to  the  Holy  Spirit  is  irreverent,  all,  Jesus  taught  the  mean- 
ing of  some  only,  bring  .  .  remembrance,  but  for  whom,  they  would  not 
only  be  unexplained,  but  absolutely  forgotten. 

Bring  to  your  remembrance. — 1.  Memory  has  no  power  to  convert.  It  only 
preserves  or  recalls  the  past.  But  God  the  Holy  Ghost  lays  hold  of  man's  memory 
and  turns  souls  unto  righteousness.  2.  It  is  on  this  peculiar  working  of  God  the  Holy 
Ghost  as  a  Remembrancer,  that  may  be  founded  one  main  argument  for  early 
Christian  education.  3.  The  work  of  the  Holy  Ghost  as  a  Remembrancer  shall  never 
cease.     Woodford. 


Chap.  xiv.  87— 31. 


527 


The  Divine  Bemembrancer. — Mr.  Newton,  telling  in  company,  one  day,  how 
much  his  memory  was  decayed,  "There,"  said  he,  "last  Wednesday,  after  dinner,  I 

asked  Mrs.  C what  I  had  been  about  that  forenoon,  for  I  could  not  recollect. 

'Why,' said  she,  'you  have  been  preaching  at  St.  Mary's.'  Yet  it  is  wonderful, 
when  I  am  in  the  pulpit,  I  can  recollect  any  passage  of  Scripture  I  want  to  introduce 
into  my  sermon  from  Genesis  to  Revelation."  Bring  to  your  remembrance. — Who 
has  not  felt  the  mysterious  power  of  association  ?  It  may  be  the  smallest  possible 
thing  that  evokes  it — a  breath  of  wind,  a  color,  the  scent  of  a  flower,  the  accent  of 
a  note.  But  it  will  make  you  go  through  chapters  of  existence.  And  what  if  all 
these  recovered  links  of  being  are  the  waftings  of  the  Spirit's  wing,  verifying  the 
promise  of  Jesus.     J.  Vaughan. 

27,  28.  peace,"  "1.  to  the  understanding,  by  submission  to  faith;  2.  to  the 
heart,  by  submission  to  the  law."  leave,*  all  He  had  to  leave,  and  better  than  all 
else,  my  peace,  "  a  happy  state:  1.  of  the  mind;  2.  of  the  aflections;  3.  of  the 
conscience;  4.  of  the  life."  Bwight.  give,''  freely,  cheerfully,  to  be  your  real,  per- 
sonal estate,  not  .  .  world,  material  things,  empty  honors;  grudgingly,  or 
hoping  for  a  return,  troubled  .  .  afraid, -R.  F.,  "fearful,"  but  find  rest  in 
the  peace  I  give,  loved  .  .  rejoice,  B.  V.,  "have  rejoiced,"  we  rejoice  in  our 
friends'  prosperity,  in  proportion  to  our  love.  Father  .  .  greater,  greater 
now  in  glory  and  happiness.  Our  Lord  while  on  earth  was  in  a  condition  of  humili- 
ation (Phil.  ii.  7). 

Beace  as  the  world^s  gift,  and  as  the  Lord's  gift. — Christ's  gift. — I.  His  gift  is 
peace.  Against  the  unregenerate  man  are  arrayed — 1.  Conscience;  2.  Truth;  3. 
God;  4.  Law.  H.  His  peace  is  a  gift,  that — 1.  Man  has  not;  2.  A  man  may  safely 
call  his  own ;  3.  Binds  a  man's  heart  to  the  giver.  III.  It  transcends  all  the  gifts  of 
the  world  in:  1.  Sincerity;  2.  Reality;  3.  Cost;  4.  Authority;  5.  Power;  6.  Perma- 
nence.    W.  Wheeler. 

The  world  bestows  meagrely. — It  promises  much  and  gives  but  little.  When  the 
richest  man,  who  has  died  in  New  York  within  my  memory,  was  on  his  dying-bed, 
he  asked  his  attendants  to  sing  for  him.  They  sang  the  familiar  old  revival  hymn, 
"Come,  ye  sinners,  poor  and  needy."  The  dying  millionaire  said  to  them,  in  a 
plaintive  toue,  "Yes,  please  sing  that  again  for  me.  I  am  poor  and  needy,"  Ah  ! 
what  could  fifty  millions  of  railway  securities  and  bank  stocks  do  for  him  on  the  verge 
of  eternity  ?  One  verse  out  of  the  fourteenth  chapter  of  John  could  bring  him  more 
peace  than  all  the  mines  of  California  multiplied  by  all  the  bonds  in  the  National 
Treasury,  "  Poor  and  needy,"  was  he  ?  I  count  that  one  of  the  most  pathetic  say- 
ings that  ever  fell  from  dying  lips.  Cuyler, — My  loeace. — The  comfortable  influence 
of  the  precious  truths  of  the  Bible  at  a  dying  hour  was  manifested  in  the  case  of  a 
poor  soldier,  who  was  mortally  wounded  at  the  battle  of  Waterloo.  His  companion 
conveyed  him  to  some  distance,  and  laid  him  down  under  a  tree.  Before  he  left  him, 
the  dying  soldier  entreated  him  to  open  his  knapsack,  and  take  out  his  pocket  Bible, 
and  read  to  him  a  small  portion  of  it  before  he  died.  When  asked  what  passages  he 
should  read,  he  desired  him  to  read  John  xiv.  27 :  "  Peace  I  leave  with  you.  My  peace 
I  give  unto  you:  not  as  the  world  giveth,  give  I  unto  you.  Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid."  " Now,"  said  he,  "I  die  happy.  I  desire  to  have 
peace  with  God,  and  I  possess  the  peace  of  God,  which  passe th  all  understanding." 

"The  heart  that  trusts,  forever  sings, 
And  feels  as  light  as  it  had  wings ; 
A  well  of  peace  within  it  springs  ; 

Come  good  or  HI, 
Whate'er  to-day,  to-morrow  brings. 
It  is  His  will." 

gg — jl.  believe,  helped  to  faith  by  comp.  My  words  with  their  accomplish- 
ment, prince,  etc.,'^  see  Lu.  iv.sl3 ;  Jo.  xxii.  53.  nothing  .  .  me,*  in  sym- 
pathy with  Him ;  or  that  He  can  call  His.  even  .  .  do,-^  His  obedience  like  that 
wh.  He  urged  on  His  disc,  the  obedience  of  love,  arise!  "is  a  solemn  call,  wh. 
should  for  ever  reconcile  us  to  break  ofl"  our  luxurious  sleep."    Br.  Arnold. 

Henceforth  I  will  not  talk  much  with  you. — I.  Christ's  greatest  work  was  done 
by  conversation.  II.  His  quick  and  catholic  sympathies.  IH.  He  drew  men  out. 
IV.  He  turned  everything  to  account.  V.  His  words  were  instruments  of  Divine 
ministry.     Abbott. 

God  manifest  in  the  flesh.— It  was  before  the  Deity,  embodied  in  a  human  form, 
walking  among  men,  partaking  of  their  infirmities,  leaning  on  their  bosoms,  weep- 


My  peace  I  give: 
It  is  of  his  own 
that  one  gives. 
Godet. 

Christ's 
legacy  to  His 
disciples 

a  Ep.  11.  U,  17; 
Ph.  iv.  7. 

b  •'  When  Christ 
was  ab.  to  leave 
this  world.  He 
made  His  will; 
His  soul  He  com- 
mitted to  His 
Father,  His  body 
He  bequeathed 
to  Joseph  to  be 
decently  in- 
terred;  His 
clothes  fell  to  the 
soldiers;  His 
mother  He  left  to 
the  care  of  Jo. 
But  what  should 
He  leave  to  His 
poor  disciples 
that  had  left  all 
for  Him?  Silver 
and  gold  He  had 
none,  but  He  left 
them  that  which 
was  infinitely 
better  —  His 
peace."  M.  Henry. 

c  "  The  manner 
of  giving  shows 
the  character  of 
the  giver,  even 
more  than  the 
gift  itself."  La- 
va ter. 

"For  the  king- 
dom wh.  I  shall 
receive  at  the 
right  hand  of  the 
Father  i3  over 
all,  and  it  is  bet- 
ter that  I  should 
pass  from  earth- 
ly littleness  and 
infirmity  into 
the  power  and 
dominion  in  wh. 
the  Father  is." 
LuiAer. 

Christ's 

perfect 

obedience 

dJo.  xvl.  11;  Ep. 
ii.  2. 

e  2  Co.  v.  21 ;  He. 
iv.  16;  IJo.  iii.  5. 

f  Ps.   xl.   8;    Ph. 

"ii.  8. 

"  His  nature  was 
like  a  pure  crys- 
tal glass  full  of 
pure  fountain 
water,  wh..  tho. 
shaken  and  agi- 
tated ever  so 
much,  cannot 
show,  because  it 
hath  no  dregs." 
Flavel. 


528 


Chap.  XT.  X— 7. 


"The  paternal 
hearth,  that  ral- 
lylng-place  of  the 
a  ft  ec  tlons. ' ' 
Washington  Irving. 

the  True 
Vine 

a  Is.  V.  2. 

b  Song  viil.  12. 

cMa.  XV.  13. 

d  1  Jo.  li.  6. 

••  The  natural  re- 
lation between 
the  vine  and  its 
branches,  shoot- 
ing forth  In  all 
the  glories  of 
their  noble  fruit, 
is  realized  In  Its 
most  perfect 
sense  In  the  spir- 
itual relations. 
That  which  Paul 
says  of  the  mys- 
tical union  be- 
tween the  Re- 
deemer and  His 
Church,  has 
found  Its  most 
beautiful  expres- 
sion In  this  lan- 
guage of  our 
Lord."   Tholuck. 

"  O  what  a  cross 
to  have  no 
Cross."  Augustine. 

union  with 
the  Vine 
necessary  to 
fruitfulness 

eMa.  ill.  10;  tII. 
19. 

/Jo.  xvl.  23. 

"What  we  have 
from  God,  we 
cannot  keep 
without  God." 
Bernard. 

"Nothing  In  man 
is  great,  but  so 
far  as  It  la  con- 
nee  ted  with 
God."  Bp.  Witkins. 

"Happy  the 
mind  that  has 
constant  fellow- 
ship with  the 
Word  of  God." 
Bernard. 

"All  g:race  grows, 
as  love  to  the 
Word  of  God 
grows."  P.  Henry. 

We  wonder  why 
a  certain  church- 
member  Is  so 
lax  In  his  devo- 
tions and  loose 
In  his  practices. 
The    reason     J  8 


ing  over  their  graves,  slumbering  in  the  manger,  bleeding  on  the  cross,  that  the  pre- 
judices of  the  synagogue,  and  the  doubts  of  the  academy,  and  the  pride  of  the  por- 
tico, and  the  forces  of  the  lictors,  and  the  swords  of  thirty  legions  were  humbled  in 
the  dust.     Lo7'd  Macaulay. 


CHAPTER    THE  FIFTEENTH. 


I — 4.  true  "(see  on  Jo.  i.  9;  vi.  32),  see  Gk.,  "original."  httSbandmatl,* 
lit,  "vine-dresser."  Preparing,  sending  forth  the  Son,  looking  for  fruit  of  His 
labors  in  Christian  life,  branch,"  disc,  ingrafted  upon  Christ,  and  drawing  life  and 
fruitfulness  fr.  Him.  in  me,  "many  are  supposed  to  be  in  Christ  who  have  no  vital 
connection  with  Him."  not  fruit,  proof  that  it  is  not  really  in  the  vine.  He  .  . 
away,  removes,  that  the  vine  may  not  be  damaged  in  reputation,  or  the  world  be 
imposed  upon  by  empty  professors,  pttrgeth,  cleanseth,  prunes,  fruit,  this  the 
great  object  of  God  in  every  Christian  life,  ye  .  .  clean,  ye  are  under  this  dis- 
cipline of  pruning,  abide  .  .  you,"^  "our  earnest  care  to  abide  in  Christ  se- 
cures His  abiding  in  us."  as  .  .  branch,  etc.,  vital  union  with  Christ  neces- 
sary to  Christian  fruitfulness. 

TJie  True  Vine. — I.  A  beautiful  similitude.  II.  A  needful  process.  III.  A  con- 
soling assurance.  IV.  An  important  injunction.  "Abide  in  Me,  and  I  in  you." 
"  Unless  we  do  so :  1.  Spiritual  fruitfulness  will  be  impossible;  2.  In  no  other  way 
can  we  be  preserved  from  destruction ;  3.  Those  who  cleave  steadfastly  to  Christ  wiil 
have  their  utmost  wishes  gratified;  4.  God  will  thereby  be  honored,  and  the  Saviour's 
approbation  will  be  secured."    Anon. 

Note  are  ye  clean. — At  Munich  the  custom  is  said  to  prevail  that  every  child 
found  begging  in  the  streets  is  carried  to  a  charitable  establishment.  The  moment 
he  enters,  his  portrait  is  painted  in  his  ragged  dress,  and  precisely  as  he  was  found 
begging.  When  his  education  is  finished,  this  portrait  is  given  him,  and  he  promises 
to  keep  it  all  his  life,  that  he  may  be  reminded  of  the  abject  condition  from  which  he 
has  been  rescued,  and  of  tlie  gratitude  he  owes  the  establishment  which  raised  him 
from  misery,  and  taught  him  how  to  avoid  it  for  the  future.  Let  the  Christian  often 
compare  thus  his  former  condition,  as  a  sinner  unsaved,  with  his  state  as  a  renewed 
believer,  that  his  love  and  gratitude  may  be  excited,  and  his  aflections  drawn  to  Him 
who  has  wrought  the  change.     Anon. 

5 — 7.  abideth,  drawing  fr.  the  Vine  constant  life  and  nourishment,  without 
me,  R-  V;  "  apart  fr.  Me,"  separate  fr.  Me  you  would  die;  as  a  branch  when  cut  fr. 
a  living  tree,  abide  not,  etc.,'  a  caution  ag.  apostacy:  or,  perh.  a  ref.  to  such 
branches  as  have  but  a  seeming  connec.  with  Christ.  It  was  decreed  that  all  the 
fellow  voyagers  of  Paul  should  be  saved ;  they  were  saved  by  being  warned  ag. 
leaving  the  ship,  if  .  .  me,  and  if  not,  with  whom  is  the  fault  ?  my  words, 
of  promise,  doctrine,  precept,  abide  .  .  you,  as  your  rule  of  faith  and  prac- 
tice, ask  .  .  done,-^  "Prayers  themselves  are  fruit,  and  they  increase  the 
fruit." 

Union  icith  Clirist  necessary  10  our  hearing  Christian  fruit. — I.  These  words  sup- 
pose that  the  vine-dresser  expects  all  branches  in  the  vine  to  bear  fruit.  II.  None 
can  be  fruitful  without  or  separate  from  Christ. 

In  the  Vine  or  into  the  fire. — Did  you  ever  see  a  hawthorn  bough  that  children 
bring  home  from  the  woods,  how  in  a  day  or  two  the  fresh  green  leaves  all  shrivel  up 
and  the  white  blossoms  become  brown  and  smell  foul,  and  the  only  thing  to  be  done 
with  it  is  to  fling  it  into  the  fire  and  get  rid  of  it  ?  Separate  from  Christ,  the  indi- 
vidual shrivels,  and  the  fair  buds  wither  and  set  into  no  fruit.  No  man  is  the  nian 
he  might  have  been,  unless  he  holds  by  Jesus  Christ  and  lets  His  life  come  into  him. 
The  solemn  fact  that  the  withering  of  manhood  by  separation  from  Jesus  Christ  re- 
quires, and  ends  in,  the  consuming  of  the  withered,  is  what  we  have  in  this  chapter. 
One  of  two  things  must  befall  the  branch,  either  it  is  in  the  Vine  or  it  gets  into  the 
fire.  Maclaren. — The  need  of  Christ. — "What  think  you  of  our  need  of  the  Lord 
Jesus  ?"  said  Gotthold.  "For  my  part,  my  soul  is  like  a  hungiy  and  thirsty  child, 
and  I  need  His  love  and  consolations  for  my  refreshment;  I  am  a  wandering  and  lost 
sheep,  and  I  need  Him  as  a  good  and  faithful  shepherd;  my  soul  is  like  a  frightened 
dove  pursued  by  the  hawk,  and  I  need  His  wounds  for  a  refuge ;  I  am  a  feeble  vine, 
and  I  need  His  cross  to  lay  hold  of,  and  wind  myself  about;  I  am  a  sinner,  and  I  need 


Chap.  XV.  8—16. 


JOHN. 


529 


His  righteousness;  I  am  naked  and  bare,  and  need  His  holiness  and  innocence  for  a 
covering;  I  am  in  trouble  and  alarm,  and  I  need  His  solace;  I  am  ignorant,  and  I 
need  His  teaching;  simple  and  foolish,  and  I  need  the  guidance  of  His  Holy  Spirit; 
in  no  situation,  and  at  no  time,  can  I  do  without  Him.  Well,  then,  I  will  rather  part 
with  all  the  world,  and  with  all  that  it  contains,  than  with  Thee,  my  Saviour;  and, 
God  be  thanked  !  I  know  that  Thou,  too,  art  neither  able  nor  willing  to  do  without 
me.  Use  me,  then,  my  Saviour,  for  whatever  purpose,  and  in  whatever  way.  Thou 
mayest  require.  Take  my  heart  for  Thine  abode ;  my  mouth  to  spread  the  glory  of 
Thy  name;  my  love,  and  all  my  powers,  for  the  advancement  of  Thy  honor,  and  the 
service  of  Thy  believing  people;  and  never  sufifer  the  steadfastness  and  confidence 
of  my  faith  to  abate,  that  so  at  all  times  I  may  be  enabled  from  the  heart  to  say, 
'Jesus  needs  me,  and  I  Him:  and  so  we  suit  each  other.'  "     Scrivener. 

8 — 10.  much  fruit,  not  simply  fruit,  but  much,  so  .  .  disciples, 
really  such,  and  known  to  be  so.  The  fruit  is  the  sign  and  proof  of  union  with  the 
Vine,  as  .  .  you,  this,  the  measure  of  Christ's  love  to  discs,  continue  .  . 
love,  continue  to  seek  to  defserve  and  enjoy  it.  keep  .  .  abide,"  so  shall  you 
have  the  benefit  of  My  love,  kept  .  .  abide,  Christ  our  example  in  loving 
obedience  and  its  results. 

Life  manifesting  itself. — I.  Life  must  express  itself  in  action.  H.  Vigorous  life 
has  power  to  overcome  hindrances  to  its  manifestation.  HI.  Manifestation  of  active 
Christian  life  is  man's  greatest  power  of  glorifying  God  to  the  world,  and  is  the 
greatest  human  influence  in  bringing  men  to  God.     Hull. 

Much  fruit. — They  say  that  at  Mentone  the  citron  harvest  lasts  fi-om  the  1st  of 
January  to  the  31st  of  December.  Women  may  be  seen  almost  every  morning  of 
the  year  stepping  down  the  rocky  mountain  paths  with  large  baskets  upon  their 
heads  filled  with  the  ft'uit.  Mentone  owes  its  lemons  to  its  warm  sun,  and  to  its 
sheltered  position  close  under  the  great  rocks.  Here  is  a  secret  for  us  all.  To 
dwell  in  communion  with  Jesus  is  to  abide  in  the  sunshine,  and  to  rest  in  His  great 
love  and  atoning  sacrifice  is  to  nestle  under  the  Rock  of  Ages,  and  to  be  shielded 
from  every  withering  blast.  "Nearer  to  God"  is  the  way  to  greater  fruitfulness. 
Spurgeon. 

II— 13.  joy,  the  joy  of  redeeming  love.  Peculiarly  His  as  the  Saviour;  and 
theirs  as  the  saved,  full,*  R.V.,  "fulfilled;"  it  will  be  so  in  proportion  to  love 
and  faith,  commandment''  {see  note  on  Jo.  xiii.  34).  greater  love,''  the 
greatness  being  tested  by  its  sacrifice,  life,  all  that  a  man  hath  will  he  give  for 
his  life,  for  .  .  friends,  whom  he  thus  loves  better  than  his  life.  But  while 
we  were  enemies  Christ  died  for  us. 

Hap2Jiness  and  joy. — I.  Joy  is  for  all  men.  II.  It  is  equally  evident  that  the  rea- 
son why  they  do  not  have  it  is,  that  they  do  not  seek  it  where  it  is — in  the  receiving 
of  Christ  and  the  Spirit  of  His  life.  HI.  It  is  here  seen  to  be  important  thatwe  hold 
some  rational  and  worthy  conception  of  the  heavenly  felicity.  Bushnell. — Tlie  joy 
of  the  Lord — ours. — I.  The  first  spring  of  joy  which  our  Lord  had,  was  his  realized 
relationship  to  the  Father.  II.  Another  source  of  joy  was  the  consciousness  that  he 
was  answering  the  end  of  His  being  and  fulfilling  His  mission  in  the  world  as  a  ser- 
vant.    III.  The  third  was  the  certainty  of  the  success  of  His  mission.    Charlesicorth. 

Self-sacrificing  love. — A  little  child  went  out  one  autumn  afternoon  to  play  with  a 
companion  younger  than  himself.  Johnnie  Carr,  the  little  hero  whose  name  deserves 
to  be  written  in  gold,  rambled  about  with  his  smaller  playmate  till  they  were  in  the 
country.  Presently  they  found  that  they  had  lost  their  way,  and  the  night  was  com- 
ing on,  cold  and  stormy.  At  last  the  children  lay  down  for  shelter  in  a  field.  But 
the  ground  was  wet  and  chilly,  and  the  younger  cried  for  home  and  his  mother.  Then 
Johnnie  Carr,  who  was  only  six  years  old,  stripped  oil"  his  own  jacket  and  made  a  bed 
for  his  companion,  and  placed  the  rest  of  his  clothes  to  cover  the  child.  With  only  his 
shirt  and  socks,  the  little  hero  lay  down  beside  him.  Their  childish  prayers  were 
said,  and  Johnnie  Carr  knew  not  that  in  his  sublime  act  of  self-sacrifice  he  had  taken 
part  in  the  mightier  sacrifice  of  Jesus.  When  the  morning  came,  the  anxious  friends, 
who  had  been  searching  through  the  night,  found  the  children.  The  younger  was 
soon  restored  to  health  and  strength,  but  no  care  could  save  the  life  of  the  child-hero 
who  had  given  himself  for  his  friend.     H.  J.  W.  Buxton. 

14 — 16.  if  ye,  keeping  our  Divine  Friend's  words,  a  token  of  friendship,  ser- 
vants, in  the  strict  sense  of  servants,  commanded  without  reason ;  and  obeying,  as 
hirelings,  without  sympathy,     knoweth    .     .     doeth,  the  Lord  does  not  conde- 


A.D.  30. 

that,  while  his 
trunk  and  his 
branches  are 
over  on  the 
church  side  of  the 
wall,  his  roots 
run  under  the 
wall  and  dwell 
in  the  bad  soil  on 
the  other  side. 
Cuyler, 


love,  obedi- 
ence, and 
union  with 
Christ 

a  Jo.  siv.  21,  23. 

"  Sheep  do  not 
come  and  bring 
their  fodder  to 
their  shepherd, 
and  show  him 
how  much  they 
eat;  but,  inward- 
ly consuming 
and  digesting  it, 
they  make  it  ap- 
pear by  the 
fleece  which  they 
wear  upon  their 
backs  and  the 
milk  which  they 
give."  Epictetus. 


fulness 
of  joy 

b  Jo.  xvi.  24; 
xvli.  13. 

c  Jo.  xlll.  34. 

d  Ro.  V.  7,  8. 

"Christ  Is  the 
•green  tree'  In  the 
root  of  His  Di- 
vinity,in  the  love 
of  His  humanity, 
in  the  boughs  of 
His  virtue,  in  the 
leaves  of  HisHoly 
Wocd,  in  the  fruit 
of  His  good 
works.  He  is  the 
cedar  of  chastity, 
the  vine  of  joy- 
fulness, the  palm 
of  patience,  and 
the  olive  of  mer- 
cy."    Gerhard. 

"Love  draws  love 
to  it  like  a  load- 
stone." Dr.  S. 
Clarke. 


not  servants, 
but  friends 


530 


JOHN. 


Chap.  XV.  17—27. 


a  1  Jo.  iv.  10,  19. 

b  Ep.  II.  10. 

"Our  hearts 
must  be  harder 
than  stone  or 
iron  it  they  are 
not  softened  by 
the  inestimable 
sweetness  of  Di- 
vine love."  Cal- 
vin. 

c  ••  The  chief  ac- 
complishment of 
this  promise 
may  be  at  the 
very  time  when 
there  is  no  ap- 
p  earanc  e  of 
fruit."   Calvin. 

dv.T;  Jo.  xiv.l3. 

love, 

humility, 

persecution 

e  V.  12. 

/ 1  Jo.  iil.  13. 
g  Jo.  xvll.  14. 
h  Ma.   X.  24;  Lu. 
vl.  40. 

"An  infidel  age 
Is  no  reproach 
upon  the  good- 
ness of  Provi- 
dence He  brings 
good  out  of  evil. 
His  infinite  pa- 
tience magnifies 
His  infinite 
mercy."  Bp.  Wil- 
son. 

sin  without 
excuse 

t  Ma.  X.  22;  xxiv. 
9;  Jo.  xvl.  3. 

j  Jo.  Is.  41. 

Take  care,  if  the 
world  does  hate 
you.  that  it  hates 
you  without  a 
cause.    Spurgeon. 

C 1  o  a  k— o  u  1 6  r, 
loose  garment ; 
figurative,  to 
cover,  conceal. 
W  th  this  meta- 
phorical usage 
of  "cloak"  may 
be  compared 
that  of  "pa'll- 
ate"  (fr.  Lat. 
pallium,  a  cloak). 

k  Ja.  iv.  17. 

I  Jo.  vll.  31. 

the  testi- 
mony of  the 
Comforter 

m  Pa.  XXXV.  19; 
Ixlx.  4. 

n  Jo.  xlv.  17. 

0  1  Jo.  V.  6. 


scend  to  state  His  plans,  for  .  .  known,  Christ  trusted  His  discs,  as  He  would 
have  them  trust  Him.  chosen,  etc.,"  the  friendship  began  on  the  side  of  Christ. 
ordained,* -R.F.,  "appointed."  bring  .  .  fruit,"  in  yourselves  and  in  the 
world,    remain,  for  ever,     whatsoever'^  (see  note  on  'j?.  7 ;  Jo.  xiv.  13). 

The  friendship  of  GJirist. — I.  Its  character:  1.  Exalted  purity;  2.  Confidential 
intercourse;  3.  Permanent  sufficiency.    H.  The  conduct  by  which  it  must  be  secured: 

I.  Aflectionate ;  2.  Universal;  3.  Faithful.  HI.  The  manner  in  which  it  should  -be 
improved.     By — 1.  Cultivation;  2.  Imitation.     Anon. 

CJirist  our  friend. — Seneca  once  told  a  courtier  who  had  lost  his  son,  that  he  had 
no  cause  to  mourn,  either  for  that  or  aught  else,  because  Caesar  was  his  friend.  Oh, 
then,  what  little  cause  have  the  saints  to  mourn  for  this  or  that  loss,  considering  that 
God  is  their  portion  !  Would  you  not  laugh  to  see  a  man  lament  bitterly  for  the  loss 
of  his  shoe-strings  when  his  purse  is  safe  ?  or  for  the  burning  of  a  pig-sty  when  his 
dwelling-house  is  safe  ?  and  why  then  should  a  Christian  lament  for  the  loss  of  this 
or  that,  so  long  as  his  God  is  with  him  ?  Thomas  Brooks. — TJie  friendship  of  Jesus. — 
When  we  say  of  two  men  that  they  are  friends,  we  put  them  down  in  the  same  list;  but 
what  condescension  on  the  Lord's  part  to  be  on  terms  of  friendship  with  a  man  !  No 
nobility  is  comparable  to  this.  Parmenio  was  a  great  general,  but  all  his  fame  in 
that  direction  is  forgotten  in  the  fact  that  he  was  known  as  the  friend  of  Alexander. 
He  had  a  great  love  for  Alexander  as  a  man,  whereas  others  only  cared  for  him  as  a 
conqueror  and  a  monarch;  and  Alexander,  perceiving  this,  placed  great  reliance 
upon  Parmenio.     Spurgeon. 

17 — 20.  these  .  .  command,  etc.,'  importance  of  the  duty  enforced  by 
repetition  of  the  injunction,  hate,-*"  darkness  cannot  be  expected  to  love  light. 
hated  .  .  before,  do  not  expect  dif.  treatment  fr.  th.  wh.  your  Lord  received. 
world  hateth,"  both  bee.  ye  are  not  of  it,  and  bee.  I  made  you  to  dif.  fr.  it. 
greater  .  .  lord,*  hence  not  exempted  fr.  suffering,  they  .  .  me  . 
.     you,  for  similar  reason.     Your  life  and  words  reproving  the  world. 

Separation  from  the  world.- — I.  Examine  the  truth  here  asserted.  Christians 
are  not  of  the  world,  as  it  regards — 1.  Association;  2.  Disposition;  3.  Destination. 

II.  Ascertain  the  principle  on  which  this  separation  is  founded: — 1.  The  equity;  2. 
The  mercy;  3.  The  purity — of  this  act.  III.  Consider  the  consequence  with  wh.  this 
separation  is  followed.     Anon. 

Christians  separated  from  the  world. — It  is  a  remarkable  fact,  that  while  the 
baser  metals  are  diffused  through  the  body  of  the  rocks,  gold  and  silver  usually  lie  in 
veins;  collected  together  in  distinct  metallic  masses.  They  are  in  the  rocks  but  not 
of  them.  .  .  .  And  as  by  some  power  in  nature  God  has  separated  them  from  the  base 
and  common  earths,  even  so  by  the  power  of  His  grace  will  He  separate  His  chosen 
from  a  reprobate  and  rejected  world.     Guthrie. 

21 — 24.  for  .  .  sake,*  not  bee.  of  any  wrong  in  you,  but  bee.  they  hate 
Me.  Hence  your  great  trial  will  be  trial  of  faith  and  love,  they  .  .  sin,''  i.e., 
"the  sin  of  wh.  they  now  were  guilty,  in  rejecting  Him  who  came,  that  they  might 
believe  in  Him,  and  be  saved  by  faith  in  Him."  cloak,*  excuse,  hateth  .  . 
also.  You.  Me.  My  Father.  Goodness  and  truth  hated  by  the  world,  wherever 
found,  works'  .  .  sin,  their  guilt  in  rejecting  Him  proportionate  to  the  evidence 
by  wh.  He  was  authenticated  as  their  Messiah,  seen,  they  cannot  plead  entire  ig- 
norance. 

Privilege  and  responsibility. — Suppose  two  sons  each  received  a  letter  from  their 
father,  giving  directions  for  his  children's  conduct;  and  that  one  of  these  sons  hastily, 
and  without  any  good  grounds,  pronounced  the  letter  a  forgery,  and  refused  to  take 
any  notice  of  it;  while  the  other  acknowledged  it  to  be  genuine,  and  laid  it  up  with  great 
reverence,  and  then  acted  without  the  least  regard  to  the  advice  and  commands  con- 
tained in  the  letter:  you  would  say  that  both  of  these  sons,  indeed,  were  very  wrong; 
but  the  latter  was  much  the  more  undutiful  of  the  two.  Now,  this  is  the  case  of  a 
disobedient  Christian,  as  compared  with  infidels.  He  does  not,  like  them,  pronounce 
his  Father's  letter  a  forgery — that  is,  deny  the  truth  of  the  Christian  revelation;  but 
he  acts  in  defiance  in  his  life  to  that  which  he  acknowledges  to  be  the  Divine  com- 
mand.    Abp.  Wliately. 

25^27 .  word,*"  wh.  was  the  result  of  a  fact  foreseen ;  not  the  object  designed  by 
them,  cause,  provocation,  trans,  "freely,"  in  Ma.  X.  8.  comforter".  .  testify, 
K  F.,  bear  witness;"  {see  note  Jo.  xiv.  17),  the  Holy  Spirit,  as  Comforter,  shall  tes- 


Chap.  xvi.  I— II. 


JOHN. 


531 


tify  in  your  hearts,  ye  .  .  witness,"  as  the  Spirit  shall  witness  within  you,  so 
by  you  He  shall  witness  to  the  world,  beginning,''  of  My  public  life,  hearing  My 
words,  beholding  My  deeds. 

I.  What  we  have  to  do  is  to  bear  witness.  II.  We  have  to  attest  to  the  fact  of 
our  own  experience.  UI.  This  witness  is  by  far  the  most  powerful  agency  for  win- 
ning the  world.     Maclaren. 

The  power  of  comfort. — But  so  have  I  seen  the  sun  kiss  the  frozen  earth,  which 
was  bound  up  with  the  images  of  death,  and  the  colder  breath  of  the  north ;  and  then 
the  waters  break  from  their  enclosures,  and  melt  with  joy,  and  run  in  useful  channels; 
and  the  flies  do  rise  again  from  their  little  graves  in  walls,  and  dance  a  while  in  the 
air,  to  tell  that  there  is  joy  within,  and  that  the  great  Mother  of  creatures  will  open 
the  stock  of  her  new  refreshment,  become  useful  to  mankind,  and  sing  praises  to  her 
Redeemer.  So  is  the  heart  of  a  sorrowful  man  under  the  discourses  of  a  wise  com- 
forter. He  breaks  from  the  despairs  of  the  grave,  and  the  fetters  and  chains  of  sor- 
row; he  blesses  God,  and  he  blesses  thee,  and  he  feels  his  life  returning.  And  God 
is  pleased  with  no  music  from  below  so  much  as  in  the  thanksgiving  songs  of  relieved 
widows,  of  supported  orphans,  of  rejoicing  and  comforted  and  thankful  persons. 
Jeremy  Taylor, 


CHAPTER   THE  SIXTEENTH. 

1 — 4,  offended,  i?-F.,  "be  made  to  stumble:"  meet  vi'iih.  tmexpected  hin- 
drance, as  if  a  stratige  thing  had  happened,  put  .  .  Synagogues,"  excum- 
munication,  even  to  third  degree,  doeth  .  .  service,'^ -B.  F.,  "  ofl'ereth  ser- 
vice to  God."  not  known,"  culpable  ignorance,  remember  .  .  told, 
fulfilment  of  my  words  additional  evidence,  because  .  .  you,  and  the  hatred 
and  persecutions  were  chiefly  directed  ag.  Him. 

Ignorant  persecution. — One  of  the  most  horrid  circumstances  attending  the 
dreadful  massacre  of  the  Protestants  under  Charles  IX.  of  France,  was  that  when 
the  news  of  this  event  reached  Rome,  Pope  Gregory  XIII.  instituted  the  most  solemn 
rejoicing,  giving  thanks  to  Almighty  God  for  this  glorious  victory  over  the  heretics  ! 

5 — 7.  none  .  .  asketh,  etc.,  they  asked  this  when  they  thought  He  was 
going  to  be  crowned  as  a  king  (see  note  on  xiv.  5).  Now  that  He  fully  explained, 
they  did  not  inquire.  They  now  knew  whither  He  was  going,  sorrow,-''  natural, 
yet  presently  to  be  turned  into  joy  when  the  Lord  ascended  to  Heaven,  tell  .  . 
truth,  the  whole,  sad,  yet  joyful  truth,  expedient,  necessary  to  the  discipline  of 
faith;  and  the  "form  of  a  servant,"  on  wh.  the  eye  rested,  be  exchanged  for  the 
Lord  of  Glory,  in  whom  the  heart  confides,  for  .  .  you,  much  more  for  us  and 
others.     I     .     /  send,  a  more  than  adequate  substitute. 

ClirisVs  going  aioay  our  gain. — I.  By  His  going  His  local  presence  was  changed 
into  an  universal  presence.  II.  The  disciples'  imperfect  knowledge  was  changed 
into  the  full  illumination  of  faith.     Manning. 

The  value  of  underlying  and  deferred  blessings  is  often  far  greater  than  that  of 
what  we  have  lost,  or  are  about  to  lose.  The  full  ear  of  corn  is  of  much  more  value 
than  the  single  grain  from  which  it  sprang,  from  whose  death  it  took  its  life;  but 
who  would  have  believed  as  a  theory,  that  it  was  only  under  this  condition  it  could 
come?  God  is  continually  sowing  for  us  seed  which  we  would  never  sow  for  our- 
selves, because  we  could  not  bear  to  see  it  die.     Liddon. 

8 — II.  reprove,  R.V.,  "  convict. "»  world,  to  whom  </ie?/ should  preach,  and 
in  wh.  believers,  as  lights,  should  live,  sin,*  etc.,  esp.  the  crowning  sin  of  rejecting 
Christ,  righteousness,'  of  righteousness  as  found  in  Christ  alone,  go  .  . 
Father,  by  wh.  the  acceptance  of  His  righteousness  was  proved,  judgement,-'"  a 
conviction  of  the  judgment  to  come,  prince,*  the  devil  and  his  works  in  human 
opinions  and  systems,  judged,  brought  to  the  bar  of  a  public  opinion  formed  by 
Christian  teaching;  and  condemned  by  the  enlightened  judgment  of  Christianized 
society. 

Convictions. — What  is  conviction  of  sin? — 1.  A  sense  of  its  reality;  2.  A  sense  of 
their  number;  3.  A  sense  of  its  guilt;  4.  A  sense  of  its  danger.  II.  What  feelings  does 
it  produce?  1.  Shame;  2.  Sorrow;  3.  Self-condemnation;  4.  Self-abandonment. 
Wythe. 


a  Lu.  xxlv.  48; 
Ac.  li.  32;  iv.  20, 
33;   2  Pe.  1.  16. 

h  1  Jo.  1.  2. 

"The  Psalma 
have  a  greater 
testimony,  and 
are  more  fre- 
quently urged  for 
the  advancement 
ot  Christianity 
than  any  other 
part  of  the  Bi- 
ble." Lord  Claren- 
don. 

••  Hatred  Is  al- 
ways most  bitter 
where  It  is  most 
unjust."    Tacitus. 


persecutions 
predicted 

cJo.  is.  22;  xli. 
42;  Ma.  X.  17; 
Mk.  xlli.  9. 

d  Ac.  xxvl.  9—11  ; 
Ko.  viii.  36. 

e  1  Co.  ii.  8 ;  1  Ti. 
i.  13. 

There  are  great 
tracts  of  Scrip- 
ture dealing  with 
the  sorrows  of 
life,  which  lie 
dark  and  dead  to 
us,  until  experi- 
ence vitalizes 
them.  Maclaren. 


the  expe- 
diency of 
Christ's  de- 
parture 

fv.  21,22. 

It  is  better  for  a 
boy  to  puzzle  out 
the  meaning  of  a 
Latin  book  by 
his  own  brains 
an(J  a  lexicon 
than  lazily  to  use 
an  interlinear 
translation.  We 
gain  by  losing 
the  visible 
Christ. 


the  Holy 
Spirit's  rela- 
tion to  the 
world 

p  Ac.  ii.  37. 

h  Eo.  111.  20;  vii. 
9. 

tis.  xlli.  21;  Ro. 
i.  17. 

3  Kc.  xvll.  31;  Ro. 
11.  2;  Re.  xx.  \1, 
13. 

fcJo.  xU.  31. 


532 


JOHiX. 


Chap.  xvi.  xa — ^z8. 


A.D.  30. 

tlie  Holy 
Spirit's  rela- 
tion to  dis- 
ciples 

a  He.  V.  12. 

h  Jo.  xlv.  26. 

c  Ac.  xl.  28;  xx. 
23;  xxi.  11;  1  Ti. 
Iv.  1;  2  Tl.  lii.  1; 
2Pe.  1.  U;  Ee.  i. 
1—10. 

In  theology,  as 
in  every  other 
department  of 
human  knowl- 
edge, there  is  a 
law  of  progress. 
Truths  which  In 
one  age  are  al- 
most latent,  or 
recognized  sim- 
ply and  insu- 
latedly  by  faith 
on  the  authority 
of  a  positive 
declaration,  are 
brought  out 
more  distinctly 
by  subsequent 
ages,  and  ranged 
In  their  mutual 
connec  t  i  o  n — i  n 
their  position  as 
parts  of  the  sys- 
tem of  truth. 
Hare. 

"It Is  a  point  of 
great  inconven- 
ience and  peril 
to  entitle  the  peo- 
ple to  hear  con- 
troversies and 
all  kinds  of  doc- 
trine. They  say 
no  part  of  the 
counsel  of  God  is 
to  be  suppressed, 
nor  the  people 
defrauded ;  so  as 
the  difference 
which  the 
Apostle  maketh 
(He.  V.  12)  be- 
tween milk  and 
strong  meat  Is 
confounded;  and 
his  precept,  that 
the  weak  be  not 
admitted  Into 
questions  and 
con  t  r  o  versies, 
taketh  no  place. " 
Bacon. 


a  little  while 

"O,  a  little  while, 
and  not  a  little 
while!  O,  a  lit- 
tle while,  and  yet 
a  long  while, 
dear  Lord !  With 
humblest  rever- 
ence t  o  Thy 
sacred  word,  O 
l/ord,  It  is  a  long 
while:  and  yet 
both  are  true;  It 
is  a  little  while 


Good  impressions — God's  Sjjirit  only  can  render  them  lasting. — When  Daguerre 
was  working  at  his  sun-pictures  his  great  difficulty  was  to  fix  them.  The  light  came 
and  imprinted  the  image ;  but  when  the  tablet  was  drawn  from  the  camera  the 
image  had  vanished.  Our  lamentation  is  like  his — our  want  the  same;  a  fixing  so- 
lution that  shall  arrest  and  detain  the  fugitive  impressions.  He  discovered  the  chem- 
ical power  which  turned  the  evanescent  into  the  durable.  There  is  a  Divine  agency 
at  hand  that  can  fix  the  truth  upon  the  heart  of  man — God's  Holy  Spirit.  Stoughton. 

la — 14.  cannot  .  .  now,"  the  teacher's  instructions  limited  by  capacity 
or  circumstances  of  the  scholar.  Their  views  were  widened,  and  corrected ;  and  their 
faith  strengthened  by  subsequent  events.  Spirit  .  .  truth,  author  of  revealed 
truth,  guide,*  mind  to  understanding,  heart  to  experience  of  truth,  himself, 
even  He,  like  Myself,  will  discharge  the  duties  of  an  office,  hear,  "  there  is  a  holy 
conference  betw.  the  Father  and  the  Word,  and  the  Spirit  is  the  bearer."  Luther. 
things  .  .  come,  not  only  things  past,  but  things  future."  He  .  .  me, 
it  is  yet  the  Spirit's  office  to  honor  Christ,  mine,  all  that  pertains  to  Christ,  in  re- 
lation to  discs. 

Tlie  Holy  Spirit  the  Great  Teacher. — I.  An  attainment  mentioned:  1.  Nature 
gives  us  a  strong  desire  to  know ;  2.  This  knowledge  essential ;  3.  It  will  keep  us 
out  of  danger;  4.  It  will  make  us  useful.  II.  A  difficulty  suggested :  AVe  require  a  guide 
because — 1.  Truth  is  not  easy  to  discover ;  2.  Error  is  insidious ;  3.  We  are  prone  to 
evil.  III.  A  person  provided:  1.  Infallible;  2.  Ever  present;  3.  Guides  "into" 
truth.  IV.  A  method  suggested :  He  guides  into  truth  by — 1.  Suggesting;  2.  Direc- 
tion; 3.  Illumination.     Sj^iicrgeon. 

T)-uth. — Truth  may  be  compared  to  some  cave  or  grotto,  with  wondrous  stalac- 
tites hanging  from  the  roof,  and  others  starting  from  the  floor ;  a  cavern  glittering 
with  spar  and  abounding  in  marvels.  Before  entering  the  cavern  you  inquire  for  a 
guide,  who  comes  with  his  lighted  flambeau.  He  conducts  you  down  to  a  consider- 
able depth,  and  you  find  yourself  in  the  midst  of  the  cave.  He  leads  you  through 
difterent  chambers.  Here  he  points  you  to  a  little  stream  rushing  from  amid  the 
rocks,  and  indicates  its  rise  and  progress;  there  he  points  to  some  peculiar  rock  and 
tells  you  its  name,  then  takes  you  into  a  large  natural  hall,  tells  you  how  many  per- 
sons once  feasted  in  it,  and  so  on.  Truth  is  a  grand  series  of  caverns.  It  is  our  glory 
to  have  so  great  and  wise  a  conductor  as  the  Holy  Spirit.  Imagine  that  we  are  com- 
ing to  the  darkness  of  it.  He  is  a  light  shining  in  the  midst  of  us  to  guide  us.  And 
by  the  light  He  shows  us  wondrous  things.  He  teaches  us  by  suggestion,  direction, 
and  illumination.     Spurgeon. 

15,  16.  mine,  placed,  therefore,  within  our  reach.  Treasured  up  for  us  in 
Christ,  not  see,  ref.  to  His  death,  shall  see,  ref.  to  resurrection,  to  .  . 
Father,  "because  I  go  to  the  Father  "  omitted  in  R.  V.  "  This  15th  verse  contains 
the  plainest  proof  by  inference  of  the  doctrine  of  the  Holy  Trinity."    Alford. 

Ye  shall  see  Me. — I.  We  all,  if  we  will,  may  have  a  vision  of  Jesus  as  close  as  if 
He  stood  beside  us.  This  vision  would  (1)  lift  us  above  temptation;  (2)  make  all  of 
life  full  of  blessed  companionship.  II.  How  shall  we  get  this  vision  ?  (1)  Think  about 
Him ;  (2)  shut  out  competing  objects ;  (3)  do  His  will. 

Tlie  workings  of  the  Holy  Spirit. — What  is  the  doctrine  of  the  Holy  Spirit  ?  It 
is  the  doctrine  of  the  interworking  of  the  Spirit  of  God  upon  tlie  souls  of  men.  I  have 
no  philosophy  about  it.  All  I  say  is  this, — that  God  knows  what  is  the  secret  way 
in  which  mind  reaches  mind:  I  do  not;  you  do  not.  I  do  not  know  why  words  on 
my  tongue  wake  up  thoughts  corresponding  to  those  words  in  you.  I  do  not  know 
why  the  soul  of  man,  like  a  complex  instrument  of  wondrous  scope,  is  played  upon 
by  my  words,  so  that  there  are  waked  up  in  it  notes  along  the  whole  scale  of  being. 
I  do  not  understand  why  these  things  are  so ;  but,  unquestionably,  they  are  so.  I  do 
not  know  how  the  mother  pours  the  afl'ection  on  the  child's  heart;  but  she  does. 
Two  stars  never  shone  into  each  other  as  two  loving  souls  shine  into  each  other.  I 
know  it  is  so ;  but  I  do  not  know  why  it  is  so.  I  do  not  know  how  soul  touches  soul, 
how  thought  touches  thought,  or  how  feeling  touches  feeling ;  but  I  know  it  does. 
Beecher. 


.     this  ?   they  are  still  slow  of  understanding.      They 
'a  little  while."    No  outward  signs,  when  He  spoke  of  the 


17—18.    what    . 

stumble  at  the  words, 
time  being  so  short. 

Heaven  almost  in  sight. — One  should  go  to  sleep  at  night  as  liomesick  passengers 
do,  saying,  "Perhaps  in  the  morning  we  shall  see  the  shore,'     To  us  who  are  Chris- 


Chap.  xvi.  19—27. 


JOHN. 


533 


tiaus,  it  is  not  a  solemn,  but  a  delightful  thought,  that  perhaps  nothing  but  the  opaque, 
bodily  eye  prevents  us  from  beholding  the  gate  which  is  open  just  before  us,  nothing 
but  the  dull  ear  prevents  us  from  hearing  the  ringing  of  those  bells  of  joy  which  wel- 
come us  to  that  heavenly  land.  That  we  are  so  near  death  is  too  good  to  be  believed. 
Beecher. 

A  little  wJule. — 

"  A  little  while,  and  ye  again  shall  see  Me." 
Surely  Thou  tarriest  long. 
Bridegroom  beloved  I    When  shall  this  night  ot  weeping 

Be  turned  to  song  ? 
With  heaven  so  far  beyond  us. 
And  earth  so  near  to  lure  us  and  beguile. 
How  long  !    Oh  !   Thou  didst  promise  but  to  tarry 
"A  little  while." 

"A little  while,"  the  whole  creation  waits  Thee 
In  hope  and  fear ; 
Surely  the  sound  of  that  swift-driven  chariot 

At  length  I  hear. 
O  earth  !  earth  !  earth  !  arouse  thee  ! 
Wake  from  thy  tears,  put  on  thy  glory-smile  ! 
Surely  He  cometh;  and  He  will  but  tarry 
"A  little  while." 

19—22.  desirous,"  yet  hesitating,  as  having  already  asked  so  much;  or  not 
willing  further  to  expose  their  ignorance,  said  .  .  them/ kindly  meeting  their 
difficulty,  weep "  .  .  rejoice,  fulfilled  at  the  trial  and  crucifixion  of  Christ. 
sorrow  .  .  joy,  as  it  was  at  the  resurrection,  ascension,  at  Pentecost,  and  is 
now.  a  woman,''  etc.,  by  a  simple  and  familiar  ill.  our  Lord  teaches  that  the  way 
to  the  highest  joy  lies  through  the  deepest  sorrow.  I  .  .  again,  at  His  resur- 
rection; and  in  the  dispensation  of  His  kingdom,  and  .  .  joy,' divinely  im- 
planted,    no     .     .     you,  though  persecutors  employ  their  worst  tortures. 

Do  ye  inquire  among  yourselves. — I.  The  disciples  pass  by  the  greatest  truths 
in  order  to  fasten  upon  a  smaller  difficulty.  (1)  They  fling  up  the  attempt  to  under- 
stand in  a  very  swift  despair.  (2)  They  do  not  wait  for  time  and  growth  to  solve  the 
difficulty,  n.  Jesus  is  patient  nevertheless.  (1)  He  does  not  explain  their  difficulty 
at  once.     (2)  He  gives  them  hope  for  the  future. 

When  Christ  is  present  believers  should  rejoice. — I  have  been  so  long  away  from 
England  that  I  do  not  know  where  our  Queen  is  residing  just  now;  but  if  I  had  the 
wings  of  a  dove,  and  could  mount  into  the  upper  air,  I  would  soon  find  out.  I  should 
look  for  the  royal  standard.  I  should  see  it  floating  over  Windsor  or  Osborne,  and 
by  this  token  I  should  espy  the  royal  abode.  Fling  out  the  banner  to  the  breeze 
when  the  King  is  within.  Is  the  King  at  home  with  you,  dear  brother  ?  Do  not  for- 
get to  display  the  standard  of  holy  joy.  Hoist  it,  and  keep  it  flying.  Ring  the  joy- 
bells  !     Spurgeon. 

23 — 27.  ask,  in  the  way  of  making  inquiries.  They  would  then  understand. 
ask,  by  prayer.  R.  V.,  "If  ye  shall  ask  anything  of  the  Father,  he  will  give  it  you 
in  my  name."  ask  .  .  name,  they  had  not  as  yet  approached  God  through 
Christ,  ask,''  in  this  way.  receive,"  for  My  Father  will  answer  for  My  sake. 
these  things,  concerning  going,  returning,  little  while,  etc.  proverbs,  or,  para- 
bles, dark,  figurative  sayings,  plainly,  the  clear  teaching  of  events,  and  of  the 
Spirit  ref.  to.  ye  .  .  ask,  boldly,  confidently,  my  name,  using  it  as  your 
great  argument  in  prayer,  and  I  say,  etc.,  there  is  no  need  that  I  should  say  so, 
you  may  be  sure  of  it.  Father  .  .  you,*  hence  the  less  need  that  I  should 
promise  to  pray  for  you.  because  .  .  loved  .  .  believed,  hence  learn 
how  He  honors  those  who  loi^e  and  trust  His  Son. 

In  His  name. — Christ  came  into  the  world  to  reveal  God  to  men.  I.  He  showed 
that  the  eternal  love  is  always  willing  all  good  to  men.  Men  are  not  to  pray  in 
Christ's  name  in  order  to  change  God's  plan,  but  because  God's  plan  is  wisest  and 
most  loving.  II.  Christ  revealed  God  as  everywhere  working  in  every  life.  To  pray 
in  Christ's  name  is  to  pray  "Not  as  I  will,  but  as  Thou  wilt."  Such  prayer  brings  us 
into  harmony  with  God's  eternal  plan.  This  prayer  fits  us  to  receive  what  God 
sends. 

Prayer  in  the  name  of  Christ. — A  wealthy  heir  presents  thee  with  a  cheque, 
signed  with  his  name,  for  a  sum  of  money  which  thou  art  to  draw  from  his  father. 


1  n  comparison 
with  our  desert; 
but  a  long  while 
if  measured  by 
our  wishes."  Ber- 
nard. 

"Above  all 
things,  remem- 
ber this— not  to 
be  disturbed  by 
the  Scriptures 
wh.  you  do  not 
yet  understand; 
but  what  you  do 
not  understand, 
with  submission 
wait  for ;  and 
what  you  do  un- 
derstand, hold 
fast  with  chari- 
ty." Augustine. 

"The  weakness 
of  man  ill-inter- 
prets the  provi- 
dential dealings 
of  God."  Tertul- 
lian. 


sorrow 
turned  into 
joy 

a  Jo.  li.  24,  25. 

6  t).  16 ;  Jo.  vll.  33; 
xiii.  33;  xiv.  19. 

c  Lu.  xxiv.  17,  21. 

dis.  xxvi.  17. 

el  Pe.  i.  8. 

"God  hears  in 
the  thoughts  of 
our  hearts  what 
we  in  our  own 
thoughts  hear 
not."    Bernard. 

"  Joys  are  our 
wings,  sorrows 
are  our  spurs." 
Richter. 


prayer  to  be 
oflFered  in  the 
name  of 
Christ 

/Ma.  vll.  7,8;  Ja. 
iv.  2,  3. 

g  Jo.  XV.  11. 

A  Jo.  xiv.  21,23. 

"What  we  ask, 
contrary  to  the 
main  purport  of 
our  salvation,  la 
not  asked  in  the 
name  of  a  Sa- 
viour." Augus- 
tine. 

"All  our  prayers 
are  but  ciphers, 
till  Christ's  in- 
tercession b  e 
added.  Ciphers 
i  n       arithmetic 


534 


JOHN. 


Chap.   xvi.   28—33. 


A.D.  83. 

Stand  tor 
nothing  till  a 
figure  be  added." 
C.  Love. 

"God's  grace  ex- 
ceeds man's 
prayer."  Am- 
hrose. 

Christ  catne 
forth  from 
God 

"Our  faith  Is  led 
by  what  is  plain 
in  Scripture,  and 
tried  by  what  Is 
obscure."  Augus- 
tine. 

"The  history  ol 
the  Gospel  is 
chiefly  the  his- 
tory of  Christ's 
conquest  over 
the  spirit  of  the 
world  And  the 
number  of  true 
Christians  i  s 
only  the  number 
of  those  who,  fol- 
lowing the  Spirit 
of  Christ,  have 
lived  contrary  to 
the  spirit  of  the 
world. "  \Vm. 
Law. 

Cure  of  Loneliness : 
A  poor  woman 
living  alone  in  a 
small  cottage  in 
the  forest  was 
asked  if  she  did 
not  feel  the  lone- 
liness of  the 
place.  "Oh,  no," 
was  her  reply, 
"for  Faith  closes 
the  door  at  night 
and  Mercy  opens 
It  In  the  morn- 
ing." 


tribulation 
and  victory 

a  Ma.  xxvl.  .31, 
56:  Mk.  xiv.  27; 
Zee.  xlii.  7. 

b  Is.  1.  7—9;  Jo. 
vili.  29. 

c  Jo.  xiv.  27;  Ro. 
V.  1;  Ep.  11.  14. 

dJo.  XV.  19—21; 
2  Ti.  iii.  12. 


Without  the  cheque  thou  wouldst  receive  nothing,  for  the  father  of  the  heir  knows 
nothing  of  thy  name ;  but  because  he  sees  written  there  the  name  of  his  son  he  pre- 
sents thee  with  the  whole  amount  which  his  son  has  commissioned  thee  to  receive. 
In  lilie  manner  has  the  Lord  Jesus  given  to  His  people  a  cheque  of  prayer  upon  the 
love  of  His  Father,  which  they  must  present  to  Him.  At  the  bottom  His  holy  name 
stands  written ;  the  upper  part  we  ourselves  must  fill  up  with  our  prayers ;  the  Father 
will  honor  the  draft  to  the  whole  amount  for  the  sake  of  His  dear  Son ;  because  what- 
ever we  are  minded  to  ask  in  the  name  of  Jesus,  the  Father  will  give  us.  B. 
Besser. 

28 — 30.  leave  .  .  world,  as  man  He  left  it,  as  God  He  remains  in  it,  and 
governs  it  with  His  Divine  presence,  plainly,  "so  little  do  they  understand,  that 
they  do  not  even  understand  that  they  do  not  understand."  Augustine,  needest 
.  .  ask.  Thou  knowest  what  they  desire  to  ask  {v.  19).  this  .  .  believe, 
by  this  knowledge  of  the  desire  of  our  hearts.  One  knows  the  unspoken  thought  must 
be  Divine. 

The  disciples' joyful  confession, — (1)  They  begin  with  a  fact;  (2)  They  infer  a 
conviction ;  (3)  They  rear  a  faith.  We  learn  that — (1)  Experience  gives  life  to  a 
creed ;  (2)  Certitude  is  naturally  accompanied  by  a  bold  avowal.  (They  only  partly 
understood  after  all) ;  (3)  Jesus  accepts  imperfect  surrender;  (4)  Inward  life  should 
correspond  with  outward  expression ;  (5)  Trust  Him  only. 

Vicio)-y  over  tribulation. — When  Samuel  Rutherford  was  sentenced  to  imprison- 
ment in  the  city  of  Aberdeen  "for  righteousness  sake,"  he  wrote  to  a  friend:  "The 
Lord  is  with  me;  I  care  not  what  man  can  do.  I  burden  no  man,  and  I  want  noth- 
ing. No  being  is  better  provided  for  than  I  am.  My  chains  are  over-gilded  with 
gold.  No  pen,  no  words,  no  engine  can  express  to  you  the  loveliness  of  my  only, 
only  Lord  Jesus." 

31 — 33.     do     .     .    believe  ?  rather  a  caution  than  an  inquiry,    scatteted," 

notwithstanding  the  faith  you  now  profess  to  have,  own,  i-e.,  his  own  home, 
aflairs,  interests,  alone,*  He  a/,one  vanquished  sin,  death,  hell,  yet  .  .  Fa- 
ther, with  Him,  for  Him,  more  than  all  against  Him.  things  .  .  Spoken, 
ref.  to  whole  discourse,  peace,"  telling  them  even  the  worst,  to  show  how  well  He 
was  prepared.  The  fulfilment  of  His  words  would  deepen  their  confidence.  Confi- 
dence the  root  of  peace,  tribulation,''  sorrow,  trial,  persecution,  have.  He  re- 
gards His  victory  as  already  realized,  overcome,  so  will  you  with  the  strength 
and  aid  that  I  will  impart.  I  have  shown  the  way,  and  will  supply  the  means,  to 
completely  subdue  it. 

Shall  leave  me  alone. — Two  kinds  of  loneliness,  (1)  visible  and  (2)  inward.  Causes 
of  Jesus'  loneliness  are  that  he  serves  (1)  truth,  (2)  righteousness.  Solitude  exposes 
to  (1)  temptation,  (2)  to  doubt,  (3)  to  barrenness  of  heart,  (the  heart  lives  by  sympa- 
thy.)   Jesus' consolation,  "  T  am  not  alone." 

Worldly  and  CJiristian  tribulation. — In  the  Pitti  Palace,  at  Florence,  there  are 
two  pictures  which  hang  side  by  side.  One  represents  a  stormy  sea  with  its  wild 
waves,  and  black  clouds  and  fierce  lightnings  flashing  across  the  sky.  In  the  waters 
a  human  face  is  seen,  wearing  an  expression  of  the  utmost  agony  and  despair.  The 
other  picture  also  represents  a  sea,  tossed  by  as  fierce  a  storm,  with  as  dark  clouds; 
but  out  of  the  midst  of  the  waves  a  rock  rises,  against  which  the  waters  dash  in  vain. 
In  a  cleft  of  the  rock  are  some  tufts  of  grass  and  green  herbage,  with  sweet  flowers, 
and  amid  these  a  dove  is  seen  sitting  on  her  nest,  quiet  and  undisturbed  by  the  wild 
fury  of  the  storm.  The  first  picture  fitly  rejtresents  the  sorrow  of  the  world  when  all 
is  helpless  and  despairing;  and  the  other,  the  sorrow  of  the  Christian,  no  less  severe, 
but  in  which  he  is  kept  in  perfect  peace,  because  he  nestles  in  the  bosom  of  God's 
unclianging  love.     S.  S.  Times. 


'»hap.  xvii.  1—6. 


JOHN. 


535 


CHAPTER   THE  SEVENTEENTH. 


[Preliminary  note.  "This  chapter,  of  all  the  chapters  in  Scripture,  is  the 
easiest  iu  regard  to  the  words,  the  most  profound  in  regard  to  the  ideas  meant " 
{Bengel,  Atigustine).  "Plain  and  artless  as  is  the  language,  it  is  so  deep,  rich,  and 
wide,  that  no  one  can  find  its  bottom  or  extent"  {Luther).  "  First  He  prays  for  Him- 
self, then  for  the  whole  Church;  and  for  it  He  implores  four  principal  things:  the 
preservation  of  true  doctrine,  concord,  the  application  of  His  sacrifice,  and  the  last 
and  highest  good — that  the  Church  with  Christ  may  be  invested  with  life,  joy,  and 
eternal  glory"  {Melanclhon).  "After  sermon,  a  prayer.  The  most  remarkable  of 
our  Lord's  discourses  is  followed  by  the  most  remarkable  of  His  recorded  prayers  " 
{Dr.  A.  C.  Thompson).  It  is  said  of  Bossuet  that  his  secretary  read  this  chapter  to 
him  sixty  times  while  the  bishop  was  lying  on  his  death-bed.  When  John  Knox, 
the  Scotch  reformer,  came  to  die,  he  asked  for  the  reading  of  this  precious  chapter. 
The  devout  Spener  had  it  read  to  him  three  times  on  his  death-bed,  though  he  never 
had  been  willing  to  preach  fr.  it,  as  it  seemed  to  transcend  his  powers. 

I — 3.  lifted  .  .  heaven,  "  Aeaven  is  not  the  s%,  but  that  upper  region, 
above  our  own  being  and  thoughts,  where  we  all  agree  in  believing  God  to  be  espe- 
cially present,  and  wh.  we  indicate  when  we  direct  our  eyes  and  our  hands  upward." 
Alford.  glorify  .  .  Thee,"  "  Raise  Me  fr.  the  dead,  that  by  Me  Thou  mayest 
be  known  to  the  whole  world."  power,  authority,  flesh,  the  human  race. 
many  .  .  given,  J?.  F.,  "that  whatsoever  thou  hast  given  him,  to  them  he 
should  give  eternal  life."  "  Given,"  they  come  to  Christ,  being  drawn  of  the  Father.' 
this  .  .  know,"  etc.,  i.  e.,  the  essence,  sum,  and  joy  of  it,  as  well  as  the  way 
to  it. 

This  is  life  eternal. — 1.  To  know  God  and  Christ  is  to  come  into  personal  rela- 
tion to  them,  in  the  way  of  love  and  service.  II.  This  is  the  only  permanent  part  of 
our  life.  III.  This  is  a  very  simple  test  of  our  life.  IV.  The  temper  and  heart 
which  result  from  this  relation  will  rescue  our  lives  from  selfishness. 

Blessedness  of  saving  knowledge.- — Bishop  Burnet  relates,  that  when  Dr.  Fisher, 
Bishop  of  Rochester,  who  was  cruelly  condemned  to  be  beheaded  by  Henry  VIII., 
came  out  of  the  Tower  of  London,  and  saw  the  scaflbld,  he  took  out  of  his  pocket  a 
Greek  Testament,  and  looking  up  to  heaven,  he  exclaimed,  "Now,  0  Lord,  direct 
me  to  some  passage  which  may  support  me  through  this  awful  scene."  He  opened 
the  Book,  and  his  eye  glanced  on  the  text,  "  This  is  life  eternal,  to  know  Thee,  the 
only  true  God,  and  Jesus  Christ  whom  Thou  hast  sent."  The  Bishop  instantly  closed 
the  Book,  and  said,  "  Praised  be  the  Lord !  this  is  sufficient  both  for  me  and  for 
eternity." 

4 — 6.  glorified,"*  honored  Thee  as  the  source  of  My  words  and  works,  thee, 
not  Myself  as  the  Son  of  Man.  finished  .  .  do,"  regards  it  as  already  done. 
What  could  hinder  the  doing,  since  He  was  resolved  ?  now  .  .  me,  in  token 
of  My  work  being  accepted  as  finished,  with  .  .  self,  sharing  Thy  throne  and 
kingdom,  glory  .  .  world,-*"  His  eternal  Being  and  Sonship  here  plainly 
asserted.^  manifested,*  made  plain,  revealed,  name,  i.e.,  Thyself,  Thy  attri- 
butes, kept  .  .  word,''  proving  them  to  be  the  chosen  of  God  and  the  saved 
of  Jesus. 

Life's  work  well  done. — I.  Every  man  has  a  work  to  do  for  God  in  this  world. 
11.  the  secret  of  every  great  and  true  life  lies  in  grasping  this  truth.  III.  Life's 
work  and  worth  should  not  be  underestimated.  FV.  We  may  have  part  iu  the  best 
achievements  of  our  race  and  time,  if  we  work  for  God.  V.  God  plans  a  division  of 
labor  for  His  children.     VI.  The  seriousness  of  living.     Silcox. 

Anticipation. — Anticipation  overleaps  Kedron,  passes  through  Gethsemane,  and, 
looking  down  upon  Calvary,  cries,  "  It  is  finished  ! "  So  collected  is  our  Lord  in  His 
own  purpose,  so  at  home  amidst  the  certainties  of  the  future,  that  without  the  slight- 
est assumption  He  affirms,  "  I  have  finished  the  work  that  Thou  gavest  Me  to  do." 
Only  eighteen  hours  more,  and,  in  literal  act  and  moment,  it  is  to  become  true.  "I 
have  been  so  struck  lately,"  wrote  Miss  A.  L.  Newton,  "  with  those  words  of  Jesus, 
'I  have  glorified  Thee  on  the  earth.'  It  was  His  appointed  place,  and  of  course  it 
must  be  ours ;  and  did  it  ever  strike  you  how  beautifully  silent  He  was  about  the 
time  of  His  leaving  it  till  the  time  came ;  and  then  how  His  heart  seemed  to  bound 


"Our  Lo  r  d 
might  have  of- 
fered this  prayer 
in  silence  or  in 
secret;  but  He 
wished  topres'nt 
Himself  to  His 
Father  as  a  pray- 
ing man, remem- 
bering that  He 
was  our  Teacher. 
Wherefore,  that 
prayer  which  He 
made  for  us  He 
also  graciously 
made  known  to 
us  for  our  edifi- 
cation." Atigtis- 
tine. 

the  high 
priest's 
intercessory 
prayer 

"  He  now  adds 
prayer  to  teaching, 
thus  teaching 
His  minist'rsnot 
to  employ  them- 
selves only  in 
sowing  the  Word, 
but,  by  mingling 
their  prayers 
with  it,  to  im- 
plore the  assist- 
ance of  God,  that 
His  blessing  may 
render  their  la- 
bor fruitful." 
Calvin . 

a  Ep.  i.  20—23. 

6  Jo.  vi.  44. 

c  1  Jo.  V.  11;  Je. 
ix.  23.  24;lTh.  i. 
9. 

life  eternal 

d  Jo.  xiv.  13. 

eJo.  xix.  30;  2Ti. 

iv.  7. 

/Jo.  i.  1,  2;  Ph. 
ii.  6;  He.  i.  3, 10. 

g  This  teaches 
plai  nly  that  He  is 
no,  recent  one, 
nor  newly  con- 
trived ,  for  if  His 
glory  was  eter- 
nal, so  also  was 
He.  Besides,  a 
plain  distinction 
is  here  drawn  be- 
tween the  person 
of  the  Father  and 
that  of  the  Son ; 
from  which  we 
see  that  He  is  not 
only  the  eternal 
God,  but  that  He 
is  also  the  eter- 
nal Word  of  God, 
begotten  by  the 
Father  before  all 
ages."      Calmn. 

h'Pa.  xzll.  22;  V. 
26. 

t'He.  111.6. 


536 


JOHN. 


Chap.  xvii.  7—15. 


Jesus  prays 
for  His 
disciples 

o2Pe.  1.  16. 

6De.  xvlii.  18,19; 
Jo.  vl.  68;xiv.  10. 

c2Ti.  il.  19. 

d  1  Jo.  V.  19. 

"  In  that  prayer 
for  eternal  life 
wh.  our  Saviour 
knew  could  not 
be  made  without 
effect,  He  escept- 
eth  them  for 
whom  He  knew 
His  sufferings 
would  be  frus- 
trate, and  com- 
mendeth  unto 
Grod  His  own." 
Hooker. 


His  own 

are  safely- 
kept 

e  Jo.  xvi .  15. 

/Ga.i.  24:lPe.ll. 
9;  2  Th.  i.  10; 
Ph.  i.  20;  Jo.  xxi. 
19;  Ro.  viii.  19. 

g  1  Pe.  1.  5. 

h  Pr.  xviii.  19. 

When  it  was  once 
demanded  of  Ag- 
esilaus  why  La- 
cedsemon  had  no 
walls,  he  replied, 
"The  concord  of 
the  citizens  is  its 
strength."  Har- 
ris. 

iPs.  cis.  8;  Ac.  1. 
20. 

"  These  things 
are  spoken  to 
confirm  our 
faith.  We  must 
not  seek  salva- 
tion anywhere 
else  than  in 
Christ."   Calvin. 


keep  theta 
frotn  the 
evil 

3  Ga.  1.  4. 

"The  world,  by 
professl  n  g 
Christianity,  is 
so  far  from  being 
a  less  dangerous 
enemy  than  it 
was  before,  that 
It  has,  by  its  fa- 
vors, destroyed 
more  Christians 
than  ever  it  did 
by  its  violent 
persecutions." 
W.  Law. 


with  delight  towards  His  Father,  as  He  exclaimed,  '  Father,  the  hour  is  come  ! '  '  I 
have  finished  the  work,'  etc. ;  '  and  now,  0  Father,  glorify  Thou  Me,'  etc. ;  '  Now  I 
am  no  more  in  the  world ' ;  '  Now  come  I  to  Thee  '  ? "    Dr.   T7tomj)son. 

7 — 9.  now  .  .  known,"  having  believed,  their  knowledge  is  supplied  by 
experience,  words  .  .  me,*  He  was  therefore  the  predicted  Teacher,  known 
.  .  thee,  by  fruit  of  the  words  in  their  own  hearts.  I  .  .  them,''  He 
specifies  His  own  people  as  the  subjects  of  His  prayer.  I  .  .  world,**  at  this 
time. 

Blessedness  of  being  a  Cliristian. — I  have  known  what  the  enjoyments  and  ad- 
vantages of  this  life  are,  and  what  the  more  refined  pleasures  which  learning  and 
intellectual  power  can  bestow ;  and  with  all  the  experience  that  more  than  threescore 
years  can  give,  I,  now  on  the  eve  of  my  departure,  declare  to  you  (and  earnestly  pray 
that  you  may  hereafter  live  and  act  on  the  conviction)  that  health  is  a  great  bless- 
ing— a  competence  obtained  by  honorable  industry  a  great  blessing — and  a  great 
blessing  it  is  to  have  kind,  faithful,  and  loving  friends  and  relatives;  but,  that  the 
greatest  of  all  blessings,  as  it  is  the  most  ennobling  of  all  privileges,  is  to  be  indeed  a 
Christian.     Coleridge. 

ID — 12.  mine'  .  .  thine  .  .  mine,  no  mere  creature  could  say  this. 
I  .  .  them,-''  His  name  honored  in  their  redemption.  (Knox  triumphed  in  the 
same  truth  expressed  Ez.  xxxvi.  22.)  now  .  .  world.  He  thus  prays  for  those 
whom  He  was  so  soo«  to  leave,  keep^  .  .  name,"  preserve  them  in  the  faith 
of  Thee.  I  kept  .  .  name,  by  giving  instruction  and  encouragement,  guard- 
ing them  ag.  error,  none  .  .  lost,  would  that  every  pastor  could  hand  in  such 
a  report  of  the  flock  given  him  to  keep,  son  .  .  perdition,  Heb.  idiom 
="  devoted  to  perdition."  Ref.  to  Judas.  Scripture'  .  .  fulfilled,  He 
perished  in  order  that  the  Scrip,  might  be  fulfilled.  But  the  Scrip,  would  not  have 
been  written  unless  it  had  been  foreseen  that  He  would  perish.     Woi-dsworth. 

Kept  of  God. — I.  We  require  keeping.  H.  Who  is  to  keep  us  ?  IH.  What  is 
involved  in  being  kept  ?  IV.  This  keeping  may  be  accompanied  by  many  trials  and 
much  suffering.  V.  How  are  we  kept  ?  VI.  To  be  kept  we  must  put  ourselves  in 
God's  hands.     Pentecost. 

Work  aids  Cliristian  xinity. — When  I  was  in  the  army  before  Port  Hudson  I 
remember  that  night  after  night,  when  our  camp-fires  were  built,  we  boys  used  to 
sit  around  them  and  discuss  various  matters ;  and  sometimes  our  discussions  became 
very  heated,  and  we  said  angry  words.  But  one  night,  right  in  the  midst  of  a  dis- 
cussion, there  broke  upon  us  that  awful,  startling  sound  which,  once  heard,  is  never 
forgotten.  It  was  the  long  roll,  and  every  man  was  on  his  feet,  and  every  man 
shook  hands  with  his  comrade  and  said,  "Forgive  me.  When  we  were  idle  we 
could  aflord  to  discuss;  but  now  there  is  work  to  do,  it  finds  us  brothers."  Hep- 
icorth. 

13 — 15.  I  .  .  thee,  His  prayer  the  more  earnest  on  that  account,  that 
•  •  Joy»  ^^^-i  ^^  ^^^y  *^''-  learned  that  He  had  so  soon,  and  so  earnestly,  entered 
upon  His  work  of  intercessor,  not  .  .  world,  possessing  its  spirit,  observing 
its  policy,  sharing  its  fate,  take  .  .  world,  "they  are  not  to  depart fr.  the 
world  with  Me,  for  I  have  more  work  for  them  to  do ;  to  wit,  that  they  increase  My 
little  host."  Luther,  keep  .  .  evil,-'  R.V.,  "evil  one;"  fr.  sin,  and  fr.  the 
temptor's  power. 

The  Cliristian  shoidd  be  different  from,  though  with  otliers. — I.  The  Christian 
lives  from  an  inward  principle  that  is  different  from  other  men's.  II.  He  regards 
the  will  of  God.  III.  This  principle  should  keep  the  Chi-istian  from  sin.  IV.  Sin 
will  be  to  the  Christian,  lack  of  conformity  to  God's  will.  V.  The  Christian  will  live 
in  the  world  to  bless  it. 

Everyday  holiness. — In  the  streets  of  London,  in  the  streets  of  Manchester,  it  is 
possible  for  us  in  our  ordinary  life  to  see  pictures  more  pure  than  the  dreams  of 
Angelico,  more  powerful  than  the  masterpieces  of  Angelo.  Here  we  are  face  to  face 
with  living  men,  some  in  youth,  in  the  early  days  of  passion  and  struggle,  some  in 
age,  when  the  fire  is  failing  and  the  eye  growing  dim,  who,  in  the  midst  of  a  world 
that  forgets  God,  or  defies  Him,  are  enabled  to  do  mighty  things  though  hidden, 
to  sustain  an  inner  life  of  loyalty  to  supernatural  principle  amidst  the  fretting  care 
of  daily  toil.     Knox  Little. 


Chap.  xvii.  i6— a6. 


JOHN. 


53r 


i6 — 19.  sanctify,*  0.  T.  use  of  term  =  set  apart  to  sacred  service.  N.  T. 
sense  ^  sjjiritual  purification.  "Make  them  holj'  by  the  gift  of  the  Spirit  and 
sound  doctrine.'"'  truth,  R.V.,  "in  the  truth,"  the  truth  app.  by  Spirit  to  heart, 
mind,  conscience,  word  .  .  truth,"  the  rule  of  life,  and  plan  of  salvation. 
sent,  etc.,  as  I  had  a  work  to  do,  and  was  sent  that  I  might  do  it,  so  they  have  a 
work,  and  a  commission,  their  .  .  myself,  to  present  an  example  of  com- 
plete consecration  and  holiness,  without  wh.  they  cannot  succeed. 

Sanctification  by  means  of  the  truth. — It  is  evident  that  truth  is  the  great  means 
of  sanctification:  I.  From  the  fact  that  commands  and  invitations  are  used,  and 
from  the  manner  in  which  they  are  used,  in  reclaiming  men  from  their  lost  and  per- 
ishing condition.  II.  From  the  fact  that  it  is  only  by  persuasion  in  the  use  of  what 
is  supposed  to  be  truth,  that  men  can  influence  each  other's  minds.  III.  It  is  by 
truth  and  by  that  alone  that  men  are  led  to  see  that  they  need  conversion  and  sanc- 
tification. IV.  It  is  by  the  truth  and  that  alone  that  the  various  objects  on  which 
men  are  required  to  place  their  affections  are  presented  before  them.    Hopkins. 

ao — 33.  pray  .  .  alone,  His  prayer  reached  down  through  all  time  to  all 
sent  preachers ;  and  true  believers,  believe  .  .  word,  hence  ' '  He  approved 
of  that  faith  wh.  is  received  fr.  the  teaching  of  the  Apostles."  This  gives  the  seal  of 
authority  to  Apostolic  writings  also,  may  .  .  one,"*  one  flock,  united,  of  one 
Lord,  faith,  baptism,  one  in  us,  R-V.  omits  "one."  world  .  .  me,  tlie 
union  of  the  Church,  additional  and  perpetual  evidence  to  the  world  of  Christ's  nature 
and  authority,  glory,"  distinguishing,  crowning  honor,  perfect,  R-  V.,  "  per- 
fected into  one;"  brought  to  perfect  unity,  know,  by  their  united  testimony.  The 
coincident  experience  of  so  many  cannot  be  a  mistake,  loved,  with  a  deep,  lasting, 
and  joy-producing  love. 

Saints  glorified  on  earth. — I.  Jesus'  glory  lay  in  the  aim  and  purpose  of  his  life. 
II.  He  gives  glory  to  His  own  by  calling  them  to  carry  forward  His  work  and 
equipping  them  for  it.  III.  Christ's  design  in  glorifying  His  people  is  to  glorify 
God  and  unite  them  in  love.  IV.  This  glory  throws  light  on  the  future  glory  of  His 
children. 

The  indwelling  of  Christ. — On  a  bright  but  chilly  day  in  early  spring  you 
see  your  friend  walking  on  the  shady  side  of  the  street.  You  call  over  to  him, 
"  Come  and  walk  in  the  sun  with  me."  The  sun  is  many  millions  of  miles  away,  yet 
you  speak  of  being  in  it,  and  walking  in  it,  when  you  are  bathed  in  the  light  and 
warmth  continually  proceeding  from  it.  In  the  same  way  are  we  in  Christ  when  we 
are  surrounded  by  the  gracious  loving  presence  of  His  Holy  Spirit.  Nye. — Endur- 
ance of  the  Church. — The  King  of  Navarre,  who  was  a  Roman  Catholic,  and  bitter 
in  his  opposition  to  the  Protestant  cause,  had  been  speaking  of  its  downfall,  and  how 
it  would  be  brought  about.  A  celebrated  Protestant  replied,  "Sir,  it  assuredly  be- 
hoves the  Church  of  God,  in  whose  name  I  speak,  to  endure  blows,  and  not  to  strike 
them;  but  may  it  please  you  also  to  remember  that  it  is  an  anvil  that  has  worn  out 
many  hammers  ! " 

24 — 26.  I  will,  a  strong  claim  that  none  else  could  make,  that  He — the  holy 
and  true — must  have  had  a  right  to  make.  He  says  /  will :  we  say  T7iy  will  be  done. 
behold,-''  "  we  should  make  this  sentence  our  pillow,  and  a  bed  of  down  for  our 
souls,  and  with  a  glad  heart  repair  to  it  when  the  happy  hour  draws  nigh."  Luther. 
for  .  .  lovedst.  He  bases  His  "I  will"  on  this  love,  world,  sinful,  hard- 
hearted, blind,  known  thee,  in  Thy  love  and  mercy,  declared,  R.V.,  made 
known,  by  His  words  and  deeds  He  revealed  the  Father,  declare,  this  He  is  still 
doing  by  the  work  of  His  Spirit,  love,  love,  the  end  of  the  revelation  of  God,  by 
Christ,  to  the  minds,  hearts,  consciences,  and  lives  of  men. 

God's  character  the  sublimest  object  and  mightiest  organ. — The  Divine  character 
is — ^I.  The  highest  object  of  manifestation ;  H.  The  grand  instrument  of  moral  re- 
formation.    Homilist. 

Nearer  to  CJirist. — A  few  years  since  a  Christian  company  visited  a  Southern 
plantation.  Among  the  slaves  was  an  old  man,  with  whom  the  following  conversa- 
tion was  held: — "You  are  an  old  man,  will  you  not  die  soon?"  "Yes,  I  know  I 
must."  "Where  do  you  expect  to  go  ?"  "I  think  I  shall  go  to  the  good  land." 
"Why  do  you  think  you  will  go  there?"  "I  cannot  tell,  but  the  nearer  I  come  to 
death,  somehow  Jesus  and  I  get  nearer  together." 


sanctifica- 
tion 

o  Ac.  XV.  9;  Ep. 
V.  26;  2  Th.  li.  13. 
Sanctify,  to  make 
sacred  or  holy. 
L. ,  sanctifico,  atum, 
— sanctus,  sacred, 
facio,  to  make. 

6  ^Fordsworth. 

c  Ps.  cxlx.  151; 
Jo.  xviU.  37,  38; 
Ac.  XX.  32. 

"Both  Christ  and 
they  were  parts 
of  the  Jewish 
Church;  the  Jew- 
ish Church  was 
not  80  sanctified, 
but  the  most 
were  extremely 
unclean ;  there- 
fore we  may  be 
parts  of  a  visible, 
unsanctified 
church,  and  yet 
be  separate  from 
the  world."  Bp. 
Bait. 


He  prays  for 
all  who  shall 
believe  on 
Him 

d  Ro.  xll.  5. 
e  2  Co.  ill.  18. 

"We  may  justly 
write  this  com- 
fortable text  In 
letters  of  gold, 
as  it  relates  to  us 
all.  For  It  Is  our 
glory  and  conso- 
lation, our  treas- 
ure and  pearl ; 
so  that  for  us. 
Gentiles,  the 
whole  Scriptures 
do  not  afford  a 
more  comfort- 
able saying  than 
this."  Luther. 

H^  wills  the 
future  glory 
of  believers 

/I  Th.  Iv.  17. 

"  I  will : — We  may 
hence  reason- 
ably argue,  that 
the  utmost  sanc- 
tification human 
nature  is  capa- 
ble of  carries 
In  it  no  presump- 
tion to  heaven  : 
but  that  this  is  a 
title  that  rises 
simply  from  the 
compact  of  our 
Lord's  media- 
tion." Dean 
Young. 


538 


JOHN. 


Chap,  xviii.  i— ii. 


A.D.  SO. 

Gethsetnaue 

o  2  8.  XV.  23;  1 
K.  ii.  37  ;  xv.  13  ; 
2  K.  xxlil.  4,  6, 
12;  2  Ch.  XV.  16; 
xxlx.  16;  XXX.  U; 
Je.  xxxi.  40. 

6  Ma.  xxvl.  36  ; 
Mk.  xiv.  32. 

c  Ma.  xxvl.  47; 
Mk.  xiv.  43  ;  Lu. 
xxii.  47. 

"  He  who  goes 
round  about  In 
his  requests, 
wants  commonly 
more  than  he 
chooses  to  ap- 
pear to  want." 
Lavater. 

the  betrayal 

d  Jo.  X.  17,  18;  Ac. 
ii.  28. 

e  Ma.  xxvi.  48  ; 
Mk.  xiv.  44. 

"  When  the  first 
Adam  became 
obnoxious  to  the 
Divine  punish- 
ment.he  fled  and 
hid  himself,  and 
God  called, 
'  Adam,  where 
art  thou  ? '  But 
the  secondAdam, 
when  He  was  to 
be  delivered  into 
the  hands  of  the 
enemy,  called 
out,  '  Here  am 
I.'  "    Rambach. 

It  was  life-long 
fearlessness,  in 
behalf  of  the 
truth,  that 
gained  for  John 
Knox,  when  he 
died,  this  encom- 
ium from  his  an- 
tagonist:  "There 
lies  one  who 
never  feared  the 
face  of  man." 
Van  Doren. 


Peter  uses 
the  sword 

/Is.  liil.  6;  Eph. 
V.  25. 

g  Jo.  xvil.  12. 

A  Ma.  XX. 22;  xxvl. 
39,  42. 

"His  word  was 
80  full  of  Divine 
power,  that  they 
could  lay  no 
hands  on  His 
disciples,  not 
even  on  St.  Peter, 
when  He  requir- 
ed that  they 
should  go  their 
yfBiJ-"    AvgwUne. 


CHAPTER   THE  EIGHTEENTH. 


I — 3.  CedfOtt,  Gk.  form  of  Kidron,"  running  in  valley  of  Jehoshaphat,  E.  of 
Jerus.  betw.  the  city  and  Mt.  of  Olives,  garden,  Qethsemane.^  resorted  .  . 
disciples,  assoc.  in  the  traitor's  mind  with  many  words  of  love  and  friendship. 
Judas  .  .  band,"  part  of  the  Rom.  cohort  at  that  time  stationed  in  Castle  of 
Antonio,  officers,  etc.,  Levites.  lanterns,  etc.,  lights  usually  carried  by  Rom. 
soldiers  on  a  night  march. 

Clnnst  betrayed. — I.  Heights  of  privilege  may  be  the  direct  course  to  the  lowest 
fall.  II.  The  powerlessness  of  angry  passions  or  brute  force  to  stay  the  march  of 
redemption.  III.  Persuasion  and  not  force  is  primarily  the  Gospel  method.  IV.  The 
infinite  possibilities  of  harm  within  the  power  of  an  inferior  person.  V.  No  amount 
of  sin  can  permanently  blind  the  soul  to  its  guilt  and  proper  condemnation. 
Sj)eare. 

Crossing  Cedron. — The  decisive  moment  came  to  Jesus  when  He  passed  over 
Cedron.  He  was  no  longer  the  great  Teacher,  but  the  great  Sacrifice.  In  every 
human  life  there  is  a  Rubicon  to  cross,  a  critical  moment  in  which  we  have  to  pass 
from  the  old  life  to  the  new.  It  will  come  in  the  shape  of  temptation,  sorrow,  or 
change,  and  the  way  in  which  this  crowning  trial  will  be  met  will  be  determined  by 
the  training  previously  received.  The  best  preparation  is  wrestling  with  God  in 
prayer  like  our  Lord.     Macmillan. 

4 — 7.  knowing,  "^  from  the  beginning,  went  forth,  fr,  shadow  and  retire- 
ment of  the  olive  grove,  whom  seek,  "He  would  have  them  own,  distinctly, 
their  dreadful  design."  Tesus  .  .  Na^.,  the  despised  name  by  wh.  He  was 
com.  known.  I  .  .  he,  you  need  go  no  further  in  search  of  Him.  Judas  . 
.  them,  and  confirmed  the  words  of  Jesus  with  the  pre-arranged  sign."  went  . 
.  fell,  awed  by  the  presence  and  the  word  of  Jesus,  again,  that  there  might  be, 
no  mistake;  or  in  irony,  as  He  saw  their  fear. 

The  majesty  and  force  of  right. — I.  The  moral  majesty  of  right.  This  is  seen 
in — 1.  The  heroic  manner  in  which  Christ,  single-handedly,  met  His  enemies;  2. 
The  tender  consideration  which  He  displays  for  His  friends,  under  the  most  trying 
circumstances.  II.  The  social  force  of  right.  What  was  the  force  which  laid  these 
men  prostrate  ?  Was  it  miraculous  ?  We  think  not,  because — 1.  The  supposition 
does  not  agree  with  the  general  use  of  Christ's  miraculous  agency ;  2.  It  is  opposed 
to  that  general  spirit  of  non-resistance  wh.  He  constantly  exemplified  and  inculcat- 
ed; 3.  It  is  not  necessary  to  account  for  the  phenomenon.  Learn:  (1)  The  im- 
portance of  being  right;  (2)  The  Divine  method  of  promoting  right;  (3)  The  ulti- 
mate triumph  of  right;  (4)  The  folly  of  opposing  the  right.     Homilist. 

His  overpowering  majesty. — Caius  Marius,  when  reduced  to  the  utmost  misery, 
was  shut  up  in  a  private  house  in  Minturnae,and  an  executioner  was  sent  to  kill  him, 
but  though  old  and  unarmed,  the  man  was  so  awed  by  his  appearance,  that  "as  if 
struck  with  blindness,  he  ran  away  astonished  and  trembling,"  on  which  the  inhabi- 
tants released  the  great  Roman  and  favored  his  escape.  But  this  is  no  parallel  to 
the  case  of  Christ.  Remember  it  was  trained  Roman  warriors  and  the  trusted  fol- 
lowers of  the  Sanhedrin  who  "went  backward,"  &c.  We  cannot  doubt  that  on  this, 
as  on  other  occasions,  the  glory  of  Christ's  Divine  nature  shone  out  for  great  pur- 
poses, and  was  sufficient  to  eflect  them  without  the  use  of  the  secular  sword  which 
Peter  drew.     Anon. 

8 — II.  let  .  .  way,-' His  first  thought  was  for  the  safety  of  His  friends,  that 
.  .  saying,  etc.,  wh.  our  Lord  had  ref.  to  as  a  prediction. »  Malchus,  name 
preserved  by  Jo.  alone,     cup,*  the  portion  allotted  to  Me. 

I.  The  holiest  men  may  be  placed  in  the  most  painful  position.  H.  Innocence  is 
the  best  defensive  weapon.  III.  Society  escapes  through  the  sacrifice  of  Jesus. 
Parker. 

Weapons  of  Truth. — Truth  is  not  defended  by  physical  weapons.  Peter  in  de- 
fending Christ  was  defending  truth ;  and  yet  Christ  forbade  the  use  of  the  sword. 
"The  weapons  of  our  warfare  are  not  carnal,  but  mighty,  through  God,  to  the  pull- 
ing down  of  the  stronghold  of  Satan."  Truth  shudders  in  her  palace  of  light  as  she 
beholds  men  attempting  to  promote  her  interests  by  the  employment  of  material 
forces ;  Truth  sits  not  on  a  throne  that  is  bristling  with  bayonets ;  hers  is  a  throne  estab- 


Chap,  xvlli.  12— x8. 


JOHN. 


539 


lished  on  the  immovable  basis  of  eternal  right  and  infinite  love.  Dr.  Parker. 
Furity  of  Jesus. — As  a  person  in  perfect  health  might  be  shocked  when  brought  into 
a  crowded  fever  or  small-pox  ward,  when  the  habitual  attendants,  accustomed  to 
the  signs  of  sickness  and  the  foetid  air,  might  not  sufl'er;  as  one  coming  out  of  the 
bright  sunshine  into  a  darkened  room  f^els  it  to  be  blackness,  while  those  dwelling 
there  can  see  around  them ;  as  a  virtuous  woman  would  shrink  with  revulsion  from 
the  talk  and  the  conduct  of  the  utterly  fallen  and  shameless — far  more  must  the  ab- 
solute Perfection  of  Divine  holiness  be  in  agony  when  brought  face  to  face  with 
deadliest  depravitj'.  Besides  this,  Divine  love  was  brought  into  the  presence  of 
human  misery.  The  holy  God,  hating  sin,  was  the  merciful  God,  loving  the  sinner; 
and  therefore  grieved  because  of  the  evils  sin  was  bringing  on  its  victims.     Hall. 

la — 14.  then,  being  sure  of  their  man.  bound,  mentioned  by  Jo.  alone. 
Annas,"  another  incident  peculiar  to  Jo.  He  was  brought  bound  to  Annas,  Annas 
did  nothing  to  release  Him,  but  sent  Him  on  bound  to  Caiaphas  (Lu.).  counsel 
(see  on  Jo.  xi.  49,  50). 

Jesus  led  by  sinners. — For  our  sakes,  Christ  had  to  go  many  a  road  of  sorrow, 
surrounded  by  the  band  of  the  wicked.  Let  us  count— I.  The  road  from  Gethse- 
mane  to  Annas ;  II.  From  Annas  to  Caiaphas ;  III.  From  Caiaphas  to  Pilate ;  IV. 
From  Pilate  to  Herod  (see  Luke)  ;  V.  From  Herod  to  Pilate ;  VI.  From  Pilate  to  the 
Hall  of  Judgment;  VII.  From  thence  to  Golgotha.  C7irist  before  Caiaphas. — I. 
The  true  High  Priest  before  the  spurious;  II.  The  Just  before  the  unjust;  HI.  The 
Innocent  One  before  His  bitter  enemies,  who  had  long  resolved  upon  His  death. 
Heubner. 

Jesus  before  an  iniquitous  and  incompetent  tribunal. — Before  this  judge  is 
brought,  not  to  be  judged  but  to  be  condemned,  the  Judge  of  quick  and  dead,  by  an 
ungrateful  and  passionate  people.  The  famtest  parallel  to  this  may  be  found  in  the 
case  of  those  mutinous  rebels  of  India,  who,  in  their  blind  rage  and  unreasoning  fury, 
arraigned  before  them  in  mock  trial  one  of  their  own  judges,  one  who  spent  his 
strength  in  doing  good,  and  was  known  as  the  friend  of  the  native;  and  who  moreover 
might  have  escaped,  only  that  he  refused  to  quit  the  post  of  duty.  And  they  took 
him  and  hanged  him,  in  front  of  his  own  house,  whence  he  had  so  often  dispensed 
justice  and  mercy.  This  was  the  return  they  made — the  base  and  barbarous  re- 
turn— "him  they  slew,  and  hanged  on  a  tree."  G.  J.  Brown. — Jesus  judged. — For 
blind  men  to  be  fair  critics  of  Turner,  for  bats  to  be  fair  critics  of  sunshine,  for  worms 
to  be  fair  critics  of  the  open  air,  would  be  more  conceivable  than  the  possibility  of 
men  like  these  being  fair  judges  of  Jesus  !  How  could  such  sinners  understand  the 
Holy  One  of  God  ?  Besides  their  unfairness  from  natural  unfitness,  there  was  unfair- 
ness from  the  fact  that  they  were  desperate  conspirators,  plotting  against  His  life.  C. 
Stanford. 

15 — 18.     another,*  Gk.,  "the  other,"  prob.  Jo.<=     known     .    .     priest, 

Jo.  seems  to  have  had  some  influence  and  a  home  ^  in  Jerus.  palace,  R.  V.,  "court." 
spake  .  .  brought,  Jo.  must  have  been  well  known  there,  damsel,  i?.  F., 
"maid:  "  female  porters  not  unusual  in  E.  now.«  thou  also,  she  seems  to  have 
known  Jo.  to  be  one.    I    .     .     not,  for  ace.  of  Peter's  denial  see  Ma. 

Peter^s  denial  of  Christ. — A  grievous  sin.  The  disciple  disowned  his  Master,  the 
servant  his  Lord.  I.  Its  elements:  1.  Falsehood;  2.  Cowardice;  3.  Profanity;  4. 
Persistence.  II.  Its  aggravations :  1.  His  close  connection  with  Christ;  2.  The  re- 
peated warnings ;  3.  Strong  professions  of  devotion ;  4.  The  imperative  demands 
of  the  time  and  place.  HI.  Its  mitigations:  It  was — 1.  Sudden;  2.  Brief;  3.  Never 
repeated.  IV.  Its  chief  causes:  1.  Self-confidence;  2.  Blindness  to  near  danger; 
3.  Negligence  of  precautions ;  4.  Fear  of  derision.     Braithwaite. 

Once  denied,  thrice  denied. — Lie  engenders  lie.  Once  committed,  the  liar  has  to 
go  on  in  his  course  of  Ijang.  It  is  the  penalty  of  his  transgression.  To  him,  who, 
without  deliberate  intent,  is  overtaken  with  such  a  fault,  the  power  of  a  first  lie  to  be- 
get others,  is  a  retribution  keenly  to  be  felt,  while  penitently  owned  to  be  most  just. 
Dean  Swift  says :  "He  who  tells  a  lie  is  not  sensible  how  great  a  task  he  undertakes ; 
for  he  must  be  forced  to  invent  twenty  more  to  maintain  that  one."  Mr.  Froude 
shows  us  Queen  Elizabeth  stooping  to  "  a  deliberate  lie."  At  times  "she  seemed  to 
struggle  with  her  ignominy,  but  it  was  only  to  flounder  deeper  into  distraction  and 
dishonor."  "The  ways  down  which  the  bad  ship  Wickedness  slides  to  a  shoreless 
ocean  must  be  greased  with  lies."    Jacox. 


"  What  I  adore 
In  the  Scripture 
is  its  fulness." 
TertuUian. 


Jesus  Is  led 
to  Annas 

a  Lu.  111.  2. 

"The  greater 
love  anyone  has 
for  Christ,  the 
more  attentive 
will  He  be  in  con- 
sidering the  par- 
ticular circum- 
stances of  His 
sufferings.  John, 
who  loved  Jesus 
with  a  most  ar- 
dent affection.  Is 
the  only  Evang. 
who  takes  notice 
of  the  binding  of 
our  Saviour.  An 
affectionate  soul 
not  only  consid- 
ers the  sufferings 
of  Christ  in  gen- 
eral, but  dwells 
on  every  circum- 
stance of  His 
passion."  Ram- 
bmh. 


Peter's  first 
denial 

6  Ma.  xxvl.  58; 
Mk.  xiv.  54;  Lu. 
xxil.  54. 

c  Ac.  Iv.  13. 

d  Jo.  xix.  27. 

"Nothing  is  more 
common  than  for 
persons  o  v  e  r  - 
zealous  about 
rituals  to  be  re- 
miss about  mor- 
als."    Poole. 

Eternal  i)rinci- 
ple  is  the  only 
pillar  to  guide 
short- 3  ighted 
creatures.  Let 
governments  be 
warned  by  the 
policy  of  Caia- 
phas.    Thomas. 

e  A  traveller,  not 
long  since,  was 
admitted  into  the 
house  of  a  rich 
Jew  in  Damascus 
by  a  maid  who 
kept  the  door. 


540 


JOHN. 


Chap,  xviii.  19—30. 


examination 
of Jesus 

o  Lu.  iv.  15;  Jo. 
Vil.  U,  26,  28; 
VUI.  2. 

6  Ac.  XX vi.  26. 

The  world  gen- 
erally only  de- 
spises what  is 
despicable  In 
character  It  dis- 
likes pretence, 
sanctimoni  o  u  s- 
n  e  s  s  ,  narrow- 
ness, readiness 
to  lengthen  the 
creed  and  short- 
en the  deca- 
logue. 

"Truth  blushes 
at  nothing  but 
secrecy."  Tertul- 
lian. 


an  officer 
strikes  Jesus 

c  Job  xvl.  10, 
Ac.  xxill.  2,  3. 

"In  the  Christian 
combat,  not  the 
striker,  as  in  the 
Olympic  contest, 
but  he  who  is 
struck,  wins  the 
crown.  This  Is 
the  law  in  the 
celestial  theatre, 
where  angels  are 
the  lookers-on." 
Chrysoslom. 


Peter's 
second  and 
third  denials 

d  Ma.  XXV 1.  74; 
Mk.  xiv.  72;  Lu. 
xxii.  60;   Jo.  xlii. 

38. 

'After  our  Lord's 
resurrect  ion, 
when  Peter  was 
warmed  with  the 
heavenly  flame 
(Jo.  xxl.  9, 17),  he 
entirely  wiped 
away  the  enor- 
mity of  his  three 
denials  by  the 
avowal  of  his 
thrice  -  declared 
love."  Beda. 


Jesus  is 
taken  before 
Pilate 

e  Ma.  xxvli.  2; 
Mk.  XV.  1;  Lu. 
xxUl.  1. 


19 — 21,  high  priest,  fr.  the  dif.  betw.  this  questioning  and  that  recorded  bj'' 
other  Evang.  it  is  prob.  tiiat  this  high  priest  was  Annas;  and  fr.  {vv.  19 — 23)  an  ace. 
of  the  preliminary  examination  bef.  him.  disciples,  their  number,  etc.  doc- 
trine,-??.  F.,  "teaching."  openlyy"  boldly,  world,  people  not  disciples,  syn- 
agogue, e/c,  in  public  places,  secret .  .  .  nothing,''  having  nothing  to 
conceal  or  be  ashamed  of.  them  .  .  heard,  He  challenged  investigations 
and  production  of  witnesses. 

Christ's  estimate  of  2')ublic  ivo7-skip.—Jesua  was  in  the  habit  of  worshipping  at 
the  83'nagogue.  (There  are  fifteen  distinct  references  to  this  habit.)  In  the  syna- 
gogue He  exercised  His  beneficence. 

The  force  of  truth. — For  my  own  part,  I  am  fully  persuaded  that  the  most 
powerful  goddess,  and  one  that  rules  mankind  with  the  most  authoritative  sway,  is 
Truth.  For  though  she  is  resisted  by  all,  and  oftentimes  has  drawn  up  against  her 
plausibilities  of  falsehood  in  the  subtlest  forms,  she  triumphs  over  all  opposition.  I 
know  not  how  it  is  that  she,  by  her  own  unadorned  cliarms,  forces  herself  into  the 
heart  of  man.  At  times  her  power  is  instantly  felt;  at  other  times,  though  obscured 
for  a  while,  she  at  last  bursts  forth  in  a  meridian  splendor,  and  conquers  by  her 
innate  force  the  falsehood  with  which  she  had  been  oppressed.     Polybius. 

22,23.     struck    .     .     palm,'' ^i<.,  "gave  him  a  blow."    answerest     .     . 

so  ?  it  is  hard  to  see  what  answer  would  have  served  their  turn,  answered, 
"  what  more  true,  mild,  and  just,  than  was  this  answer  ? " 

Jesus  smitten  in  the  high  priesfs  -palace. — This  narrative  shows — I.  How  reli- 
gion is  opposed:  1.  With  inveterate  prejudice;  2.  With  licentious  violence;  3.  With 
hypocritical  pretences.  11.  How  it  is  to  be  maintained :  1.  With  undaunted  firm- 
ness; 2.  With  unruffled  patience.     Simeon. 

The  hand  that  struck  Jesus. — When  Henry  Martyn  was  in  Persia,  the  following 
incident  took  place:  A  poor  boy  while  writing  how  one  of  the  servants  of  the  high 
priest  struck  the  Lord  in  the  face,  stopped  and  said,  "  Sir,  did  not  his  hand  dry  up  ?" 
The  hori'or  of  smiting  Jesus. — King  Croesus  had  a  son  who  was  dumb  all  his  days 
until  the  siege  of  Sardis,  when,  seeing  a  Persian  soldier  rush  to  strike  the  king,  this 
dumb  son  of  his  found  his  voice,  and  cried,  "Man,  kill  not  Croesus  !  "  This  burst  of 
anguish  broke  the  impediment,  and  he  spoke  for  the  first  time  in  his  life.  As  I 
enter  into  the  spirit  of  the  fact,  and  seem  to  see  a  contemptible  slave  strike  the  face 
of  Jesus,  a  fiery  sting  strikes  my  own  face,  I  feel  my  heart  burst,  and  my  brow  burn; 
it  seems  to  me  that  had  I  been  dumb,  and  a  witness  of  this  deed,  I  should  have 
spoken  out !     So  any  Christian  is  ready  to  say.     C.  Stanford. 

24 — 37.  Annas  .  .  bound.  He  had  been  bound  by  the  soldiers  {v.  12), 
and  Annas  passed  Him  on  still  bound,  and,  the  history  is  resumed  fr.  v.  18. 
kinsman,  Jo.  alone  tells  us  this,     crew.** 

The  denial  of  Peter. — I.  Its  source:  1.  Its  more  remote  occasion — (1)  Trans- 
gression of  the  injunction  of  Jesus  (Jo.  xiii.  36);  (2)  Neglect  of  the  admonition  (Ma. 
xxvi.  41).  2.  Its  deeper  ground — (1)  Unbelief  in  the  Word  of  the  Lord  (Ma.  xxvi. 
36);  (2)  Confidence  in  the  strength  of  his  love  to  Jesus  and  in  his  own  firmness;  (3) 
Proud  presumption  in  the  midst  of  danger.  II.  The  denial  itself:  1.  Manifestation 
of  his  fear  of  man,  thoughtless  haste  and  impotence;  2.  Termination — a  lie.  III. 
The  conversion  {see  Ma.  xxvi.  75):  1.  The  crowing  of  the  cock  and  the  look  of 
Jesus;  2.  The  perception  of  Christ's  truthfulness  and  his  own  weakness ;  3.  Spiritual 
sorrow  and  repentance.     Lisko. 

Backsliding  must  be  checked  at  its  beginnings. — The  rail  diverges  but  a  little 
where  the  switclies  are  turned,  but  before  long  the  branch  line  is  miles  away  from  the 
main  track.  Backslide  a  little  and  you  are  on  the  way  to  utter  apostacy.  The  mother 
of  mischief  is  small  as  a  midge's  egg:  hatch  it,  and  you  shall  see  an  evil  bird  larger 
than  an  ostrich.  You  cannot  say  to  sin,  "Hitherto  shalt  thou  go,  and  no  farther, 
and  here  shall  thy  proud  waves  be  stayed."  Like  the  sea  when  the  dike  is  broken, 
it  stretches  forth  its  hand  to  grasp  all  the  surrounding  country.     Sptirgeon. 

28— 30.  hall  .  .  judgement," -R.I^.,  "the palace,"  bef.  Pilate,  defiled, 
as  they  would  be  by  intercourse  with  heathen,  went  out,  into  open  court  bef.  the 
hall,  accusation,  he  must  have  a  formal  charge,  malefactor,  R.V.,  "evil 
doer."  we  .  .  thee,  still  here  is  no  specific  charge.  They  would  impertinently 
dictate  to  the  Rom.  governor. 

Spurious  sanctity  is  I.  Common.     For  nothing  had  Christ  greater  contempt. 


Chap,  xvlii.  31—38. 


541 


"Woe  unto  you."  II.  Irrational.  Every  spot  is  holy  ground  and  on  it  man  is  bound 
to  glorify  God.  III.  Pernicious.  It  injures  its  subject.  It  is  a  calumny  on  true  reli- 
gion and  so  interferes  with  the  progress  of  Christianity.     Thomas. 

False  scrupulousness. — How  much  more  particular  men  are  to  seem  clean  outside 
than  to  be  clean  inside.  Very  few  men,  or  women,  will  go  to  church  in  their  work- 
ing dress,  or  in  untidy  garments  of  any  sort;  but  a  great  many  men  and  women  will 
go  to  church  without  any  mental  or  spiritual  preparation.  Ten  times  more  attention 
is  commonly  paid  on  Sunday  morning  to  blacking  boots,  and  to  arranging  hair,  and 
to  putting  on  one's  best  clothing  in  the  showiest  way,  than  to  family  prayers  and  to 
private  devotions,  in  "getting  ready  for  church."  Is  there  such  a  gi-eat  diflerence, 
after  all,  in  the  spirit  of  our  neighbors — not  to  include  ourselves — nowadays,  and  the 
spirit  of  those  Jews  who  would  plan  to  crucify  Jesus,  but  would  shrink  from  going  to 
their  religious  services  with  soiled  hands  and  defiled  garments  ?     Tmimbidl. 

31,  33.  said,  not  getting  the  reply  he  required,  judge  .  .  law,  they 
wanted  the  fact  that  they  had  condemned  Him  to  be  enough  for  Pilate,  death," 
and  nothing  less  would  suffice,  saying  .  .  death,* -R.F.,  "  by  what  manner 
of  death;"  "lifted  up," — death  of  the  cross — a  Rom.  form  of  cap.  punishment.  Had 
it  been  lawful  for  the  Jews  to  have  put  Him  to  death,  it  would  have  been  by  stoning. 

The  res2)onses  io  the  two  appeals  of  Pilate. — I.  The  first  response  {v.  29)  shows 
(1)  Baseless  calumny;  (2)  Arrogated  superiority.  II.  The  second  response  (v.  31) 
shows  (1)  Mortal  malice ;  (2)  Sinners  restrained. 

The  character  of  Pilate. — Pilate  was  a  thorough  and  complete  type  of  the  later- 
Roman  man  of  the  world.  Stern,  but  not  relentless — shrewd  and  world-worn — 
prompt  and  practical — haughtily  just — and  yet,  as  the  early  writers  correctly  ob- 
served, self  seeking  and  cowardly — able  to  perceive  what  was  right,  but  without 
moral  strength  to  follow  it  out — the  Procurator  of  Judaea  stands  forth  a  sad  and  ter- 
rible instance  of  a  man  whom  the  fear  of  endangered  self-interest  drove  not  only  to 
act  against  the  deliberate  convictions  of  his  heart  and  conscience,  but  further  to  com- 
mit an  act  of  cruelty  and  injustice,  even  after  those  convictions  had  been  deepened 
by  warnings  and  strengthened  by  pi'esentiment.     Ellicott. 

33 — 35-  entered  .  .  again,  what  kind  of  trial  is  this  ?  The  judge  run- 
ning ab.  fr.  accusers  to  accused  !  King  .  .  Jews  ?  either  the  Jews  had  named 
this  to  P.,  or  he  had  bef.  a  general  knowledge  of  the  case:  still  the  accused  is  thus 
made  to  criminate  Himself,  thing  .  .  thyself?  if  so,  as  a  Rom.  he  was  to 
inquire  in  a  political  sense,  and  the  reply  would  be  "No."  others  .  .  me? 
R.  v.,  concerning  me;  if  Jews  had  suggested  it,  His  reply,  in  a  sense  they  ought  to 
understand,  would  be  "Yes."  thine  .  .  nation, ""  had  there  been  any  danger 
of  sedition  fr.  teaching  of  Jesus,  the  Roms.  were  the  proper  parties  to  interfere. 
what    .     .     done  ?  state  your  side  of  the  case ;  what  is  your  ofl"ence  and  defence  ? 

WJiat  has  Jesus  done  for  you  ? — Jesus  has  died  for  me.  Jesus  now  lives  for  me. 
What  have  you  done  for  Jesus  ?  Have  you  consecrated  yourself  to  Him,  or  have  you 
been  crying  "crucify  Him"  by  deliberately  sinning? 

ChrisVs  kingdom. — He  is  the  only  founder  of  a  religion  in  the  history  of  mankind 
which  is  totally  unconnected  with  all  human  policy  and  government,  and  therefore 
totally  unconducive  to  any  worldly  purpose  whatever;  all  others,  Mohammed,  Nunia, 
and  even  Moses  himself,  blended  their  religious  institutions  with  their  civil,  and  by 
them  obtained  dominion  over  their  respective  people;  but  Christ  neither  aimed  at 
nor  would  accept  of  any  such  power;  He  rejected  every  object  which  all  other  men 
l)ursue,  and  made  choice  of  all  those  which  others  fly  from  and  are  afraid  of.  He 
refused  power,  riches,  honors,  and  pleasures,  and  courted  poverty,  ignominy,  tor- 
tures, and  death.  Many  have  been  the  enthusiasts  and  impostors  who  have  endeav- 
ored to  impose  on  the  world  pretended  revelations,  and  some  of  them,  from  pride, 
obstinacy,  or  principle,  have  gone  so  far  as  to  lay  down  their  lives  rather  than  re- 
tract; but  I  defy  history  to  show  one  who  ever  made  his  own  sufferings  and  death  a 
necessary  part  of  his  original  plan  and  essential  to  his  mission.     Soame  Jenyns. 

36 — 38.     kingdom    .     .    world,"*  political,  material,    then    .     .   fight, 

as  the  servants  of  political  kings  for  their  sovereigns.  The  fact  that  they  do  not 
fight  makes  it  clear  that  we  have  no  political  end  or  aim.  now,  the  Rom.  Ch.  puts 
emphasis  on  now,  implying  that  our  Lord  meant  that  afterwards  it  would  be  a 
worldly  kingdom.  Pilate  .  .  then?  he  would  nat.  ask  this,  since  Jesus 
spoke  of  "  My  kingdom."    thou  sayest,   idiom  of  SjTO-Chaldaic  =  "  I  am  what 


"0,  impious 
blindness  !  they 
are  afraid  of  be- 
ing defiled  by  the 
hall  of  a  heathen 
judge:  and  yet 
do  not  fear  to 
shed  the  blood  of 
their  own  Inno- 
cent brother, 
who  is  the  Lord 
of  life  !  "  Augus- 
tine. 

the  death  of 
Jesus  re- 
solved upon 

a  Ge.  xlix.  10; 
Ezek.  xxl.  27. 

I  Ma.  XX.  19;  Lu. 
xviil.  32,  33;  Jo. 
xii.  32,  33. 

"To  discover 
truth  is  the  best 
happiness  of  an 
individual ;  and 
to  communicate 
it  is  the  greatest 
blessing  h  e 

can  bestow 
upon  society." 
Lr.  Townsend. 

"A  just  person 
knows  how  to 
secure  his  own 
reputation,  with- 
out blemishing 
another's,  by 
discovering  his 
faults."  Quesnel. 

art  Thou  the 
Kingr  of  the 
Jews? 

c  Jo.  xix.  11 ;  Ac. 
lii.  13. 

"  These  things 
concernin  g 
Christ,  did 
Pilate,  already 
himself  in  his 
conscience  a 
Christian,  report 
to  iMberius,  the 
Caesar  of  that 
day."   Tertullian. 

Thomas  Carlyle 
says,  "To  speak 
in  the  ancient  di- 
alect, '  we  have 
forgotten  God;' 
we  have  quietly 
closed  our  eyes 
to  the  eternal 
substance  o  f 
thlng3,and  open- 
ed them  only  to 
the  shows  and 
shams  of 
things." 

what  is 
truth  ? 

d  Ps.  xlv.  3,  6 ;  Is. 
ix.  6,  7;   Da.  ii. 


542 


JOHN. 


Chap,  xviii.  39,  40. 


44;  vli.  14;  Zee. 
ix.  9;  Lu.  xll.  14; 
Jo.vl.  15;  Bo.  xiv. 
17 ;  Col.  i.  13. 

a  Is.  Iv.  4;  Bev. 
1  5;  Hi.  U;  cf. 
Jo.  vili.  47 ;  1  Jo. 
Iv.  6. 

"What  is  truth? 
As  if  aAijfleia 
and  /SacriXeia 

had  little  con- 
nection ;  a  hea- 
then notion,  the 
speech  of  Pilate." 
Wordsworth. 

"It  is  a  matter  of 
lamentation  that 
men  know  not  to 
what  end  they 
were  born  into 
the  world,  till 
they  are  ready  to 
go  out  o£  it."  Sir 
r.  Smith. 

"There  are 
many  amongst 
the  vulgar  (great 
and  small)  who 
understand  no 
argument  but 
this  of  fashion 
and  example. 
Error  is  always 
solicitous  to  pro- 
cure an  estab- 
liahment  In 
men's  opinions ; 
for,  it  this  point 
la  once  gained, 
It  will  be  an  age 
at  least,  be- 
fore any  appeal 
from  p  o  pular 
prejudices  can 
come  to  a  hear- 
ing."   W.  Jones, 


Barabbas 

Ma.  xxvii.  15 — 26; 
Mk.  XV.  6—15; 
Lu.  xxiii.  13—25. 

"It  well  becomes 
that  Judge  to  nod 
at  crimes,  that 
does  commit 
greater  himself, 
and  Uvea."  Tour- 
neur. 


thou  sayest."  born  .  .  truth,  King  of  Truth,  subduing  men  to  the  truth. 
heareth  .  .  voice,"  lovers  of  truth  will  listen  to  the  Lord  of  truth,  what  . 
.  truth?  a  sneer,  era  doubt,  find  .  .  fault,  B.V.,  "no  crime,"  what 
fault  did  he  afterwards  find  ? 

Christ's  kingdom. — I.  Christ  hath  a  kingdom.  1.  Providential;  2.  Mediatorial. 
II.  What  kind  of  a  kingdom  is  Christ's  ?  1.  It  differs  from  worldly  kingdoms  in 
pomp  and  glory;  2.  In  subjects;  3.  Rule;  4.  Weapons;  5.  Privileges.  III.  Priv- 
ileges of  its  subjects:  1.  All  their  business  is  transacted  in  the  court  of  Christ;  2. 
They  are  free ;  3.  Have  free  trade  with  heaven ;  4.  Right  to  all  the  Saviour's  ordi- 
nances; 5.  His  protection ;  6.  Will  be  victorious.     Burroughs. 

The  worldly  and  the  iimcoi'ldly  kingdom. — I.  A  man's  kingdom  is  of  this  world: 
(1)  When  he  devotes  himself  to  the  accumulation  of  earthly  treasures;  (2)  When  he 
fails  to  exert  any  effort  to  uplift  his  race ;  (3)  When  he  draws  his  highest  joys  from 
the  fascinations  of  this  life,  II.  A  man's  kingdom  is  not  of  this  world :  (1)  When 
he  regards  the  world  as  a  means  rather  than  an  end;  (2)  When  he  regards  the  evan- 
gelization of  the  world  of  supreme  importance ;  (3)  When  he  can  cheerfully  relin- 
quish his  earthly  possessions.     Parker. 

Real  Christians. — "I  have  read  of  a  certain  regiment  ordered  to  march  into  a 
small  town  (in  the  Tyrol,  I  think),  and  take  it.  It  chanced  that  the  place  was  settled 
by  a  colony  who  believed  the  Gospel  of  Christ  and  proved  their  faith  by  works.  A 
courier  from  a  neighboring  village  informed  them  that  troops  were  advancing  to 
take  the  town.  They  quietly  answered,  '  If  they  loill  take  it,  they  must.'  Soldiers 
soon  came  riding  in  with  colors  flying  and  fifes  piping  their  shrill  defiance.  They 
looked  round  for  an  enemy,  and  saw  the  farmer  at  his  plough,  the  blacksmith  at  hia 
anvil,  and  the  women  at  their  churns  and  spinning-wheels.  Babies  crowded  to  hear 
the  music,  and  boys  ran  out  to  see  the  pretty  trainers,  with  feathers  and  bright  but- 
tons, '  the  harlequins  of  the  nineteenth  century.'  Of  course  none  of  these  were  in  a 
proper  position  to  be  shot  at.  '  Where  are  your  soldiers  ? '  they  asked.  '  We  have 
none,' was  the  brief  reply.  'But  we  have  come  to  take  the  town.'  'Well,  my 
friends,  it  lies  before  you.'  'But  there  is  nobody  here  to  fight'  'No,  we  are  all 
Christians.'  Here  was  an  emergency  altogether  unprovided  for  by  the  military 
schools.  This  was  a  sort  of  resistance  which  no  bullet  could  hit;  a  fortress  perfectly 
bomb-proof.  The  commander  was  perplexed.  '  If  there  is  nobody  to  fight  with,  of 
course  we  cannot  fight,'  said  he.  'It  is  impossible  to  take  such  a  town  as  this.'  So 
he  ordered  the  horses'  heads  to  be  turned  about, and  they  carried  the  human  animals 
out  of  the  village,  as  guiltless  as  they  entered,  and  perchance  somewhat  wiser. 
This  experiment  on  a  small  scale,  indicates  how  easy  it  would  be  to  dispense  with 
armies  and  navies,  if  men  only  had  faith  in  the  religion  they  profess  to  believe. 
Mrs.  Cha'pm.an. 


not 


Barabbas,  being  persuaded  by 


39,  40.  cried,  lit.,  "shouted, 
the  chief  priests  {Ma.  and  Mk.). 

Many  prefer— I.  Their  sins  to  Christ.  II.  Their  ease  and  self-indulgence.  III. 
Their  gains.     Halsey. 

A  converted  Jew. — Tremellius  was  a  Jew,  from  whose  heart  the  veil  had  been 
taken  away,  and  who  had  been  led  by  the  Holy  Spirit  to  acknowledge  Jesus  as  the 
Messiah  and  the  Son  of  God.  The  Jews  who  had  condemned  our  Saviour,  had  said, 
"Not  this  man,  but  Barabbas."  Tremellius,  when  near  his  end,  glorying  in  Christ 
alone,  and  renouncing  whatever  came  in  competition  with  Him,  used  very  different 
words,  "  Not  Barabbas,  but  Jesus."     WlUtecross. 


Chap.  xix.  I— la. 


543 


CHAPTER   THE  NINETEENTH. 


I — 4.  scourged,"  it  seems  {v.  4)  that  this  was  done  as  sufficient  punishment, 
for  a  man  in  whom  no  fault  was  found,  to  satisfy  the  Jews.  The  punishment  was 
horrible.  Hence,  prob.,  Jesus'  inability  to  bear  the  cross,  smote,  Gk.,  "  were 
smiting,"  repeated  act.  find  no  fault,*  for  what  reason,  then,  the  thorns,  robe, 
smiting,  and  scourging  ? 

The  threefold  sin. — Three  classes  of  sinners :  I.  Those  who  sin  without  convic- 
tion— the  soldiers.  11.  Those  who  sin  against  conviction — Pilate.  This  sinning 
against  conviction  is:  1.  The  hardest  work ;  2.  The  most  hellish  work.  III.  Those 
who  sin  from  conviction.     Homilist. 

The  martyr^s  crown. — When  John  Huss,  the  martyr,  was  brought  forth  to  be 
burned,  they  put  a  paper  over  his  head,  on  which  were  pictured  three  devils,  and  the 
title,  "  heresiarch."  When  he  saw  it,  he  said,  "  My  Lord  Jesus  Christ,  for  my  sake, 
did  wear  a  crown  of  thorns :  why  should  not  I  therefore,  for  His  sake,  wear  this  ig- 
nominious crown  ?  "  Byle. — A  pillow  xnthout  thorns. — How  well  did  that  converted 
Tahitian  understand  the  comfort  to  be  derived  from  these  thorn-wounds  of  Jesus; 
when  on  his  death-bed,  he  said:  "  The  blood  of  Jesus  is  my  sure  foundation.  He  is 
the  best  of  all  kings.     He  gives  me  a  pillow  for  my  head  without  thorns."  JSesser. 

5 — 7.  behold  .  .  man,  innocent,  helpless,  crucify,  tJiey  had  proved 
against  Him  nothing  worthy  of  that  death ;  Pilate  had  found  "  no  fault."  Pilate 
saith,  etc.,  a  time-server,  we  .  .  law,'  the  Rom.  gov.  was  there  to 
execute  Rom.,  not  Jewish  law.  because,''  etc.,  they  now  prefer  the  charge  of 
blasphemy. 

The  apTpeal  of  Pilate. — We  have  here  an  appeal — I.  For  pity  for  Christ:  1.  For  a 
prisoner;  2.  A  prisoner  unjustly  accused ;  3.  And  whose  sufferings  and  shame  were 
enhanced  by  cruel  mocking.  H.  From  Pilate  to  the  Jews:  1.  From  a  heathen  sol- 
dier; 2.  To  the  Jews — to  whom  Christ  came.  HI.  From  one  who  nevertheless  put 
Christ  to  death.  A.  Morris.  —  WJiat  think  ye  of  Christ? — With  what  feelings  may 
we  utter  these  words — 1.  Mockery;  2.  Pity;  3.  Admiration;  4.  Faith.    W.  W.  Wythe. 

8 — 10.  Pilate  .  .  afraid,  superstitious  fear.  "  3/ore  afraid."  He  feared 
before  to  execute  an  innocent  person,  whence  .  .  thou  ?  fr.  heaven  or  of 
earth,  answer.  Scripture  fulfilled.'  power,-''  a  broken  reed  for  the  innocent  to 
lean  upon.     Popular  clamor  and  priestly  influence  more  powerful. 

Christ  at  Pilate's  trihunal. — I.  The  nature  of  the  accusation  {v.  7).  H.  The  bear- 
ing of  the  prisoner.  IH.  The  character  of  His  accusers.  IV.  The  conduct  of  Pilate 
throughout  the  trial.     Thomas. 

A  symbol  of  justice. — The  true  qualities  of  a  judge  were  admirably  embodied  in 
the  figure  which  the  old  Egyptians  gave  to  justice.  She  was  symbolized  by  a  human 
form  without  hands,  to  indicate  that  judges  should  accept  no  bribes;  and  not  without 
hands  only,  but  sightless,  to  indicate  that  the  judge  is  to  know  neither  father  nor 
mother,  nor  wife  nor  child,  nor  brother  nor  sister,  nor  slave  nor  sovereign,  nor  friend 
nor  foe,  when  he  occupies  the  seat  of  justice.  He  is  not  to  be  the  client,  but  only  to 
hear  the  cause,  and,  uninfluenced  by  fear  or  favor,  to  decide  the  case  upon  its  merits. 
Guthrie. 

II,  12.  no  power,"  it  is  of  God's  providence  you  hold  office;  wh.  providence 
has  provided  for  the  occasion  a  time-serving  judge.  You  have  need  of  special  moral 
power  to  do  a  right  thing,  he  .  .  sin,*  knowing  you  are  but  a  weak  man,  the 
tool  of  men  of  stronger  will.  Pilate  .  .  him,  impressed  by  His  majesty  and 
innocence.  Caesar's  friend,  a  hint  he  might  himself  be  arraigned  for  complicity 
in  some  plot.  A  threat,  maketh  .  .  king,'  though  true  in  word,  this  was 
false  mfact. 

The  trial  of  Clirist. — I.  The  praiseworthy  manner  in  which  it  was  opened  by 
Pilate;  H.  The  pitiable  manner  in  which  he  concluded  it;  III.  Pilate,  the  type  of  "a 
natural  man  in  his  relation  to  Christ.     Lange. 

Delegated  power. — Pilate  was  not  the  prime  mover  in  this  deed,  but  an  unwilling, 
subordinate  actor.  Judas  was  the  man  who  really  set  the  machine  in  motion ;  and 
when  it  came  to  Pilate's  turn  to  act,  he  did  so  reluctantly,  and  under  some  constraint. 


Jesus  is 
scourgred 

Ma.  xxvii.  26—30; 
Mk.  XV.  15—19. 

a  Is.  liii.  5. 

h  Jo.  xvili.  38  ; 
V.  6. 

Is  it  not  a  strik- 
ing fact  that  our 
Lord  was  allowed 
to  die  under  such 
conditions  of 
cruelty  and 

wrong- doing 
without  a  single 
protest.  80  far  as 
we  can  find  from 
the  record,  from 
the  lips  of  an 
apostle,  disciple, 
or    well-wisher  ? 


^cce  Hotno ! 

c  Le.  xxiv.  16. 

dJo.  V.  18;  x.   33. 

"Of  all  injustice, 
that  is  the  great- 
est wh.  goes  un- 
der the  name  of 
law:  and  of  all 
sorts  of  tyranny, 
the  forcing  of  the 
letter  of  the  law 
against  the 
equity  Is  the 
most  insupport- 
able." ,S'ir  R. 
V  Estrange. 


Pilate  aerain 

questions 

Jesus 

e  Ps.  xxxvlli.  13; 
xxxlx.  9;  Is.  liii. 
7;  Ma.  xxvii.  12, 
14 ;  'Ph.  1.  28. 

/Da.  ill.  14,15. 


Jesus'  reply 

g  Lu.  xxii.  53;  Jo 
vil.  30. 

h  Mk.  xiv.  44: 
Jo.  xvlii.  3;  He. 
vi.  4 — 8;  Ja.  iv. 
17. 

iLu.  xxiii.  2;  Ac. 
xvii.  7. 

"God  works  by 
means  of  what  is 
evil ;  but  is  not 
the  author  of 
evil  itself."  Ati- 
gustine. 


544 


Chap.  xix.  13— aa. 


sentence  is 
pronounced 

o  Pr.  xxlx.  26; 
Ac.  iv.  19. 

b  Ma.  xxvil.  62. 

c  Mk.  XV.  25. 

dGe.  xlix.  10. 

e  1  S.  xU.  12. 

"Man  without  re- 
ligion is  the  crea- 
ture of  circum- 
stances. Religion 
Is  above  all  cir- 
cumstances and 
■will  lilt  us  up 
above  them."  A. 
W.  Hare. 

••  The  world  Is  a 
net  wherein  the 
more  we  stir,  the 
more  we  are  en- 
tangled." Bp. 
Hall. 


Jesus  led 
away  to  be 
crucified 

Ma.  xxvli.  31—34; 
Mk.  XV.  20—23; 
Lu.  xxlii.  26—33. 

/Nu.  XV.  36;  He. 
xlil.  12. 

Pilate's  time  for 
playing  with  the 
situation  Is  gone; 
now  the  situati'n 
plays  with  him. 
First  he  said,  not 
asked,  "What  is 
truth?"  Now  his 
frightened  heart, 
to  wh.  the  empe- 
ror's favor  is  the 
supreme  law  of 
lite,  says,  "What 
is  Justice?" 

"  It  Is  a  sacred 
dictate  that  the 
faults  and  Infir- 
mities of  gover- 
nors are  by  God 
permitted  for  the 
punishment  of 
the  people."  I/r. 
Hammond. 


the  title  on 
the  cross 

"There  were 
three  hanging 
on  the  cros.s ;  the 
first  was  the  Sa- 
viour, the  second 
to  be  saved,  the 
third  to  be 
damned.  The 
pain  of  all  three 
was  one,  but  the 
cause  diverse." 
Augustine. 


Had  it  not  been  that  Christ  was  delivered  up  to  Pilate,  he  would  have  had  no  power 
against  Him,  and  would  not,  therefore,  have  been  constrained  by  the  priests  and 
people  to  deliver  Him  to  death.  Thus,  as  Judas  delivered  Him  according  to  the  de- 
terminate counsel  and  foreknowledge  of  God  (Acts  i.  16;  ii.  23),  the  power  Pilate,  as 
a  ruler,  exercised  over  Him  thus  brought  under  his  jurisdiction  is  spoken  of  as  "  the 
power  given  from  above."    Therefore  had  Judas  the  greater  sin.     Bible  Student. 

13 — 15.  judgement  seat,"  judicial  tribunal,  placed  on  the  pavement,  ates- 
selated  floor,  in  front  of  the  Praetorium,  called  Gabbatha  {platform  or  elevated 
place).  [Here  he  received  his  wife's  message,  Ma.  xxvii.  19.]  preparation.* 
sixth  hour,  Mk.''  says  third  hour,  wh.  agrees  best  w.  all  the  circumstances.  Many 
suppose  an  error  may  have  crept  into  John's  text  by  the  early  custom  of  designating 
numbers  by  Gk.  letters,  wh.  might  easily  be  mistaken  for  each  other,  behold  .  . 
king,  see  the  fate  of  every  usurper  of  kingly  authority  under  Roman  rule  !  no  .  . 
Caesar,**  this  confession  fr.  men  whose  fathers  had  boasted  that  God  was  their 
King.* 

miy  did  Pilate  deliver  up  Jeatis  ? — I.  Worldly  policy  was  Pilate's  main  motive 
in  deciding  this  case.  H.  It  subdued  the  strongest  convictions  of  duty.  HI.  It 
brought  him  into  bondage  to  those  he  should  govern.  IV.  It  derived  strength  from 
his  previous  misdeeds. 

Men-serving  judges. — Judges  have  their  favorites.  These  men  avoid  displeasing 
them,  praise  their  actions,  flatter  their  vanity,  work  for  their  interests,  seek  to  shield 
them  from  adverse  criticism,  ply  them  with  deceitful  favors,  and  all,  not  from  friend- 
ship and  afl'ection,  but  for  selfish  ends  of  their  own.  Have  you  never  seen  ants 
swarm  over  the  rosy  flower-buds  of  the  opening  peony  ?  How  they  caress  it !  How 
nimble  are  their  thousand  tickling  feet,  as  round  and  round  the  circular  bud  they  go 
nursingly  !  Is  it  that  ants  love  flowers  ?  No  !  It  is  that  they  may  lick  up  the  sugary 
secretion  which  exudes  from  the  flower-bud.  And  so  there  may  be  many  that  serve 
men,  not  because  they  love  them,  but  because  they  fain  would  suck  their  substance 
out  of  them.     Beecher. 

16 — 18.  delivered,  e^c.,-'' Pilate  pronounced  no  sentence,  but  delivered  up  an 
innocent,  uncondemned  prisoner  to  death  bee.  the  priests  demanded  it.  and  .  . 
a-way,  the  best  texts  omit  these  words. 

The  leading  away  to  Golgotha.— 1.  The  victim  of  wickedness  led  thither  by  the 
hands  of  men ;  II.  The  sin-oflering  of  the  world  led  thither  by  the  hand  of  the  Fa- 
ther. Tlie  way  of  the  Cross. — I.  Strewn  with  the  thorns  of  wickedness ;  II.  Moist- 
ened with  the  tears  of  pity;  III.  Lighted  by  the  majesty  of  Jesus;  IV.  Terminated 
by  the  hill  of  death.    Lange. 

Importance  of  justice. — Justice  is  the  greatest  interest  of  men  on  earth.  It  is  the 
ligament  which  liolds  civilized  beings  and  civilized  nations  together.  Wherever  her 
temple  stands,  and  so  long  as  it  is  duly  honored,  there  is  a  foundation  for  social  se- 
curity and  general  happiness,  and  the  improvement  and  progress  of  our  race.  And 
whoever  labors  on  this  edifice  with  usefulness  and  distinction,  whoever  clears  its 
foundations,  strengthens  its  pillars,  adorns  its  entablatures,  or  contributes  to  raise 
its  august  dome  still  higher  in  the  skies,  connects  himself  in  name,  and  fame,  and 
character  with  that  which  is  and  must  be  as  durable  as  the  frame  of  human  society. 
Daniel  Webster. 

19 — 22.  Hebrew  .  .  Greek  .  .  I^atin,  i.e.,  "in  the  three  langs. 
wh.  were  then  eminent  above  all  others:  the  Heb.,  for  God's  law;  the  Gk.,  for  hu- 
man wisdom;  the  Lat,  for  the  Empire,  then  almost  universal,  of  Rome."  then 
said    .    .    Pilate  ans-wered,  etc.,  Ma.  xxvii.  37,  notes. 

Tlie  superscription. — Jesus  of  Nazareth,  a  King  on  the  cross — I.  His  majesty; 
II.  His  victory;  III.  The  foundation  of  His  kingdom;  IV.  His  jurisdiction;  V.  His 
government.  Krummacher. — Tlie  superso'iption. — It  was — I.  Read  of  all;  II. 
Vexatious  to  many;  III.  Obstinately  defended  by  one.  Learn — (1)  Wilt  thou  pass 
it  unheeded  ?    (2)  Wouldst  thou  at  all  alter  it  ?    (3)  Wilt  thou  not  accept  it  ?    Lange. 

In  Bronson  AlcotVs  sc/iool  it  was  a  law  that  all  off'ences  should  be  punished  in 
order  that  the  authority  of  the  school  might  be  kei)t  inviolate.  The  punishment  of 
offences  he  decreed  should  be  borne  by  himself.  He  intended  to  put  every  offending 
scholar  under  the  power  of  this  thought,  "  I  made  my  friend  and  teacher  suffer."  Mr. 
Alcott  says.  "One  day  I  called  before  me  a  pupil,  eight  or  ten  years  of  age,  who 
had  violated  an  important  regulation  of  the  school.     I  put  the  ruler  into  the  hand  of 


Chap.  xix.  23—30. 


jOHjy. 


545 


the  offending  pupil  and  extended  my  liaud.  I  bade  him  strike.  The  instant  the  boy 
saw  my  extended  hand,  I  saw  a  struggle  begin  in  his  face.  A  light  sprang  up  in  his 
countenance.  A  new  set  of  shuttles  seemed  to  be  weaving  a  new  nature  within  him. 
I  kept  my  hand  extended.  The  school  was  in  tears.  The  boy  struck  once,  and  he 
himself  burst  into  tears.  I  constantly  watched  his  face,  and  he  seemed  in  a  bath  of 
fire  which  was  giving  him  a  new  nature.  He  had  a  ditferent  mood  toward  the  school 
and  toward  the  violated  law.  The  boy  seemed  transformed  by  the  idea  that  I  should 
take  chastisement  in  place  of  his  punishment." 

23,  24.  coat,  under-garment  or  vest,  the  tunic.  "It  was  the  toga,  ocellata,  or 
byssina,  properly  a  priest's  garment,"  and  woven*  of  linen  or  wool."  rend,  mak- 
ing it  worthless,  parted  .  .  raiment,''  the  four  parts  to  be  divided  would  be, 
the  headgear,  the  sandals,  the  girdle,  and  the  tallith  or  square  outer  garment  w. 
fringes.     Vincent. 

TJie  parting  of  the  garments. — I.  The  testator;  II.  His  property;  III.  The  inher- 
itors. Krummacher. — TJie  visible  and  spiritual  inheritance  left  by  Jesus. — I. 
The  visible  inheritance — 1.  A  booty  of  Gentile  soldiers;  2.  An  inheritance  for  which 
they  gamble,  cast  lots,  and  squander  their  time.  II.  The  spiritual  inheritance — 1. 
His  righteousness ;   2.  His  peace;  3.  His  word  and  sacrament.     Lange. 

The  cross  the  soid's  haven. — While  your  bark  is  tossed  about  at  sea,  it  is  very 
likely  that  she  wants  a  new  copper  bottom,  or  the  deck  requires  holy-stoning,  or  the 
rigging  is  out  of  repair,  or  the  sails  want  overhauling,  or  fifty  other  things  may  be 
necessary;  but  if  the  wind  is  blowing  great  guns,  and  the  vessel  is  drifting  towards 
those  white-crested  breakers,  the  first  business  of  the  mariner  is  to  make  for  the  haven 
at  once,  to  avoid  the  hurricane.  When  he  is  all  snug  in  port,  he  can  attend  to  hull 
and  rigging,  and  all  the  odds  and  ends  besides.  So  with  you,  child  of  God,  one  thing 
you  must  do,  and  1  beseech  you  do  it.  Do  not  be  looking  to  this,  or  to  that,  or  to 
the  other  out  of  a  thousand  things  that  may  be  amiss,  but  steer  straight  for  the  cross 
of  Christ,  which  is  the  haven  for  distressed  spirits ;  fly  at  once  to  the  wounds  of  Jesus, 
as  the  dove  flies  to  her  nest  in  the  cleft  of  the  rock.     Spurgeon. 

25 — 27.  stood,  etc.,  this  recorded  by  Jo.  alone.  Cleophas,  R-  V.,  "  Clopas ;  " 
not  the  Cleopas  of  Lu.  xxiv.  18,  but  the  father  of  Ja.  the  less  and  Joses.  woman,'' 
not  mother,  as  if  to  remind  her  of  His  higher  relations,  son,  upon  whom  rely  as 
thy  earthly  support,  and  love  in  My  place,  mother,"  act  a  son's  part  towards  her. 
liome,-''^*'^-,  own  things — possessions — it  means  that  he  henceforth  cared  for  her, 
nourished,  supported  her.y 

Tlie  triumph  of  love;  or,  the  disciples  at  the  crucifixion. — I.  They  proclaim 
themselves  to  be  His  friends  in  the  very  presence  of  His  enemies,  who  were  then  tri- 
umphing over  Him — 1.  By  following  Him  to  Calvary;  2.  By  taking  their  station  near 
the  cross;  3.  By  the  marks  of  consternation  visible  in  their  countenances.  II.  Jesus 
Himself  notices  their  presence  as  a  proof  of  their  love — 1.  His  solicitude  for  the  wel- 
fare of  His  mother;  2.  The  prevailing  of  His  love  over  His  bodily  and  mental  agony. 
Dr.  Leif  child. 

Cfirist  is  the  ground  of  hope. — Archbishop  Whately,  a  distinguished  scholar, 
thinker,  philanthropist,  replied  to  a  friend  who  said  to  him,  "You  are  dying  as  you 
lived,  great  to  the  last,"  "I  am  dying,  as  I  lived,  in  the  faith  of  Jesus."  An- 
other remarked,  "What  a  blessing  that  your  glorious  intellect  is  unimpaired." 
"Do  not  call  intellect  glorious,"  answered  Whately;  "  there  is  nothing  glorious  out 
of  Christ."  A  third  observed,  "  The  great  fortitude  of  your  character  now  supports 
you."  He  said,  "No,  it  is  not  my  fortitude  that  supports  me,  but  my  faith  in 
Christ."    Stevenson. 

28 — 30.  scripture  .  .  fulfilled,*  how  oft.  this  formula  occurs  !  hyssop, 
this  gives  a  hint  of  the  height  of  the  cross,  as  the  hyssop  reed  was  not  more  than  3 
or  4  feet  in  length,  finished,*  i.e.,  His  sacrificial  death.  His  expiatory  work,  His 
life  of  obedience,  and  the  great  work  of  Human  Redemption,  bowed  .  .  head, 
dying  in  submission  to  His  Father's  will.     How  will  He  lift  up  His  head  when  He 


comes  as  judge  !    gave 


ghost,^  surrendered  His  spirit.     [It  was  at  this 


moment  that  the  rending  of  the  temple  veil  occurred.] 

Chrisfs  work  finished. — I.  The  truths  contained  in  these  words:  1.  The  fulfil- 
ment of  prophecy;  2.  The  work  of  redemption;  3.  The  salvation  of  man.  H.  The 
truths  to  be  deduced  from  it— 1.  That  there  is  a  sure  ground  of  hope  for  all  who 
feel  the  need  of  mercy;  2.  That  they  in  whom  a  good  work  is  begun,  have  reason  to 


"Most  wonderful 
that  He,  who  was 
before  as  '  a  reed, 
shaken  with  the 
wind,'  la  now 
fixed  as  a  pillar 
of  brass."  Flavel. 


His  garmetits 
divided 

If  there  had  been 
no  Christ,  there 
would  have  been 
no  Plymouth 
Kock  Pilgrims  in 
Mass  achusetts. 
Gregg. 

a  See  Jos.  Ant. 
iil.  7,  i,  for  descr. 
of  Aaron's  vest; 
also  Jahn  Ant., 
368,  who  says  it 
was  of  cotton 
(?  linen),  made  of 
one  piece,  with- 
out being  sewn. 

b  Ex.  xxvlil.  32  ; 
xxxix.  41;  xxix. 
5. 

"  The  tunic  was 
com.  made  of  two 
pieces,  a  front 
and  a  back  piece, 
with  the  sides 
open  and 

fastened  with 
clasps,  or  laced 
with  cords."  Ja- 
cobus. 

cPs.  xsii.  18. 


the  disciples 
at  the 
crucifixion 

d  Jo.  ii.  4. 

e  1  Tl.  V.  2. 

/Jo.  xvi.  32. 

g  A  tradition  of 
the  7th  cent,  says 
that  she  lived 
with  Jo.  at  Ephe- 
sus,'  and  died 
there  at  a  very 
great  age.  The 
Romanists  pre- 
tend to  show  her 
sepulchre  at  Je- 
rusalem." Jaco- 
bus. 


Jesus  dies 

h  Ps.  Ixlx.  21. 

i  Jo.  xvll.  4. 

j  Is.  liii.  10,  12; 
He.  il.  14, 15. 

"He  could  have 
borne  His 
d  r  o  u  g  h  t— H  e 
could  not  bear 
the  Scripture  not 
fulfilled.    It  was 


546 


JOHN. 


Chap.  xix.  31—39. 


not  the  necessity 
o*  nature,  but 
the  necessity  of 
His  Father's 
decree."  Bp. 
Hall. 

"  This  was  the 
sixth  remarli- 
able  word  o£ 
Christ  upon  the 
cross,  uttered  as 
a  triumphant 
shout  when 
He  saw  the 
glorious  issue  of 
all  His  suffer- 
ings now  at 
hand."    Flavel. 

a  soldier 
pierces  His 
side 

a  De.  xxi.  23. 

6  Le.  xxiii.  7,  8. 

c  "This  was 
usually  done 
with  clubs,  or  an 
iron  mallet,  just 
above  the  ankle, 
aft.  wh.  a  blow 
on  the  breast  put 
an  end  to  the 
suffei-er's  life." 
Lactantius,  I>iv. 
Inst.  iv.  '26. 

d  Ency.  Metro., 
Hydrop.  Per.  ; 
see  also  Dr. 
Stroud  on  the 
Physical  Cause  of 
the  Death  of  Christ. 
Dr.  S.  himself 
points  out  that 
Kussell.  E  d  - 
wards,  Rambach 
and  other  writers 
had  more  or  less 
correctly  antici- 
pated him  in  the 
belief  that  Christ 
died  fr.  rupture 
or  breaking  of 
the  heart. 


John  an  eye- 
witness 

e  I  Jo.  1.  1—3. 

/Ex.  xil.  46;  Nu. 
ix.  12;  Ps.  xxxiv. 
20:  xxii.  16:  Zee. 
xii.  10;  Ke.  i.  7. 

Joseph  begs 
the  body  of 
Jesus 

9  Jo.  Ix.  22  ;  xil. 
12. 

h  Mk.  XV.  43. 

I  Jos. relates  that 
500  slaves,  bear- 
ing aromatic 
spices,  followed 
Herod  to  the 
grave.  Ant.  xvii. 
8.  3,  cf.  2  Ch.  xvi. 
U. 


hope  that  it  shall  be  carried  on  and  perfected  to  the  day  of  Christ;  3.  That  those 
who  have  obtained  mercy  have  the  strongest  possible  incentive  to  maintain  good 
works.     Simeon. 

The  death  of  Christ. — The  death  of  Socrates,  peacefully  philosophizing  among 
friends,  appears  the  most  agreeable  that  one  could  wish:  that  of  Jesus,  expiring  in 
agonies,  abused,  insulted,  and  accursed  by  a  whole  nation,  is  the  most  horrible  that 
one  could  fear.  Socrates,  indeed,  in  receiving  the  cup  of  poison,  blessed  the  weep- 
ing executioner  who  administered  it;  but  Jesus,  amidst  excruciating  tortures,  prayed 
for  His  merciless  tormentors.  Yes,  if  the  life  and  death  of  Socrates  were  those  of  a 
sage,  the  life  and  death  of  Jesus  are  those  of  a  God.     Rousseau. 

Wonderfubiess  of  the  death  of  Christ : — 

Amazing  scene !  well  might  the  sun,  abashed. 

Hide  his  bright  face  in  darkness  !  well  might  earth 

Shake  to  her  centre !  well  the  rending  rocks 

Speak  out  their  wonder  ;  and  convulsions  tear 

The  universal  frame !  O  love  Divine ! 

O  miracle  of  love !  O  love  of  God ! 

How  vast,  how  wondrous,  passing  human  thought  1 

Young^ 

31 — 34.  preparation,  etc.<*  [see  refs.  on  v.  14].  high  day,*  Gk.,  a  great 
day.  It  was  the  Sabbath — the  only  one  during  the  Passo.  legs  .  .  broken, ■= 
brutal  formalists,  pierced  .  .  side,  to  make  sure  of»His  death,  water,  the 
lymph  of  the  pericardium,  or  watery  blood  of  pleura  following  a  mortal  wound. 
"It  is  one  of  the  last  phenomena  of  waning  life."''     Cf.  1  Jo.  v.  6. 

Physical  cause  of  the  death  of  Christ. — I.  His  death  was  not  the  mere  result  of 
crucifixion,  for — 1.  The  period  was  too  short;  2.  The  attendant  phenomena  at  the 
time  of  actual  death  were  diflerent  from  those  of  crucifixion.  II.  No  known  injury, 
disease  or  lesion  of  the  brain,  lungs,  or  other  vital  organs  could,  I  believe,  account 
for  such  a  sudden  termination  of  His  sufferings  in  death,  except — 1.  Arrestment  of 
the  action  of  the  heart  by  fatal  fainting  or  syncope;  or — 2.  Rupture  of  the  walls 
of  the  heart  or  larger  blood  vessels  from  it.  III.  The  attendant  symptoms — espe- 
cially the  loud  cry  and  subsequent  exclamations — show  that  death  was  not  the 
effect  of  mortal  fainting,  or  mere  fatal  arrestment  of  the  action  of  the  heart  by  syn- 
cope. IV.  On  the  other  hand  these  symptoms  were  such  as  have  been  seen  in  cases 
of  rupture  of  the  walls  of  the  heart.     J.  Y.  Simpson,  F.  R.  S.  E. 

35 — 37.  he  .  .  saw,*  i-e.,  Jo.  himself,  record,  R.V.,  "witness,"  noth- 
ing can  be  more  clear  or  positive  than  this  statement  of  an  eye-witness,  script- 
ure, etc/hQ  beheld,  in  what  he  saw,  a  distinct  fulfilment  of  the  "Word  of  God. 

The  cross. — Perhaps  the  noblest  building  in  the  world  is  the  Cathedral  of  Cologne. 
I  stood  before  that  pile,  that  crowning  triumph  of  architecture,  with  emotions  of  awe 
and  wonder.  I  thought  of  the  centuries  of  the  building,  in  which  generations  of 
builders  had  toiled  and  passed  and  left  it  incomplete.  I  saw  the  cross  everywhere 
wrought  into  the  walls  and  ornaments,  and  lying  outspread  in  the  majestic  outline 
of  stone,  upon  that  ancient  square,  where  once  had  stood  a  heathen  temple.  How 
grand  a  response,  I  thought,  to  the  cross  of  my  Redeemer.  It  seemed  some  worthy 
rejoinder  to  the  cry  of  Calvary.  But  there  is  a  response  grander  far  than  the  cathe- 
dral builders  have  given  Him,  the  response  of  the  lowliest  sinner,  coming  to  the 
Cross  for  pardon,  opening  his  heart  for  the  finished  work  to  be  wrought  within  him. 
It  requires  no  costly  offering  for  this,  no  pile  of  masonry,  no  generation  of  builders, 
and  centuries  to  make  it  complete.  Now,  without  the  delay  of  a  minute,  it  may  be 
made  complete  in  you,  because  Jesus  finished  the  great  provision.  It  is  complete. 
He  who  receives  it  at  once  is  completely  saved. 

38,  39.  fear  .  .  Jews,*' who  had  threatened  excommunication,  besought, 
R.  v.,  "asked,"  etc.,  reason  given  by  Mk."  myrrh,  prob.  Oum  ladanum,  a  gum 
that  distils  fr.  a  small  thorny  tree  of  Arabia  and  Abyssinia,  aloes,  the  fragrant 
wood  of  Aquilaria  agallochum.  hundred  pounds,  Roman  pounds  of  nearly  12 
ounces.* 

The  burial  of  Christ  a  display  of  a  threefold  power. — I.  Here  is  the  power  of 
the  world:  1.  Wealth;  2.  Popularity;  3.  Caste.  II.  The  power  of  the  cross:  1. 
The  material;  2.  The  moral.  III.  The  power  of  God.  This  should  teacli  us:  1. 
That  the  world  is  not  in  human  hands;  2.  That  the  cross  is  the  great  organ  of 
Divine  power;  3.  That  Divine  purposes,  however  long  delayed,  will  one  day  be 
realized.    Homilist. 


Chap.  xz.  I,  2. 


JOHN. 


647 


Extremes  in  Christ's  history. — Twice  was  Jesus  rich  in  the  days  of  His  poverty. 
Once  immediately  after  His  birth,  when  the  wise  men  ollered  Him  gold,  etc.,  and 
now  after  His  ignominious  death,  when  a  rich  man  buries  Him,  and  a  distinguished 
man  provides  spices  to  anoint  Him.  Yea  !  a  rich  Joseph  has  taken  the  place  of  that 
poor  Joseph  who  stood  by  the  manger.  Besser. — A  secret  disciple. — A  native  gen- 
tleman was  taken  seriously  ill,  and  requested  one  of  the  Orissa  missionaries  to  visit 
hira.  In  the  course  of  conversation  the  missionary  oflered  to  lend  him  any  book  in 
his  library  that  would  be  likely  to  interest  and  profit  him.  "I  have  a  large  number 
of  books  with  Avhich  to  instruct  and  exercise  the  intellect,  but,"  added  he,  with  em- 
phasis, "  when  I  want  food  for  my  soul  I  go  to  the  Bible;  there  only,"  pointing  to  a 
copy  of  the  English  Bible  which  lay  on  the  table,  "I  get  somethiHg  to  warm  my 
heart."  When  pressing  on  him  the  importance  and  necessity  of  making  a  public 
profession  of  his  attachment  to  Christ,  he  said,  with  tears,  "  God,  who  searcheth  the 
heart,  knoweth  that  I  am  a  heathen  but  in  name ;  that  my  trust,  my  heart,  are  fixed 
on  Him  to  whom  I  ofler  my  daily  prayer,  and  in  whose  mercy  alone  I  trust.  And  it 
is  my  hope  and  intention,  by  the  help  of  God,  one  day  to  make  a  public  avowal  of 
this  my  faith."    Miss.  News. 

40 — 4a.  wound,  efc.,"  temporary  embalming  till  the  Sabbath  should  be  passed. 
in  .  .  place,  well  known ;  immediately  outside  the  city,  new,  no  other  body 
there,  laid,*  etc.,  embalming  and  burying  hurriedly.  [Then  followed  the  setting  of 
the  watch  desc.  by  Ma.  xxvii.  66.] 

Tlie  sepulchre  in  the  garden. — I.  Everywhere  death  lurks  beneath  the  beauti- 
ful, n.  Sorrow  mingles  with  all  earthly  enjoyment.  HI.  The  presence  of  Christ 
converts  death  into  life,  sorrow  into  joy. 

0,  wonderfvl  grave  ! — It  was  in  this  grave  that  the  bottom  of  the  grave  was 
knocked  out.  It  is  off  this  grave  that  we  gather  the  flowers  to  adorn  our  mourning 
garment  after  our  dead.  This  is  a  grave  which  reconciles  us  to  our  own  graves. 
David  Roberts. — The  decorated  grave. — Mark  well  this  tomb.  I.  It  is  the  most 
celebrated  tomb  in  all  the  ages.  Catacombs  of  Egypt,  tomb  of  Napoleon,  Mahal 
Taj  of  India,  nothing  compared  with  it.  At  the  door  of  that  mausoleum  a  fight  took 
place  which  decides  the  question  for  all  graveyards  and  cemeteries.  Sword  of  light- 
ning against  sword  of  steel.  Angel  against  military.  That  day  the  grave  received 
such  a  shattering  it  can  never  be  rebuilt.  The  King  of  Terrors  retiring  before  the 
King  of  Grace.     The  Lord  is  risen.     Talmage. 


CHAPTER    THE  TWENTIETH. 


I,  2.  dark,  very  early  {Lu.).  Mary,  prob.  dif.  women  arr.  at  dif.  moments. 
taken  away  {see  Ma.),  then,  etc.,  Jo.  alone  states  this.  Other  Evangs.  descr. 
the  vision  of  angels ;  wh.  Mary  also  beheld  on  hastening  back;  when  she  also  saw 
the  Master  {Mk.).  Peter,  it  is  not  prob.  that  this  was  the  special  message  spoken 
of  by  Mk.    taken    .     .     I/ord,  it  did  not  occur  to  her  that  He  was  risen. 

Awhile  she  stood. 
Transformed  by  grief  to  marble,  and  appear'd 
Her  own  pale  monument!  but  when  she  breathed 
The  secret  anguish  of  her  wounded  soul, 
So  moving  were  the  plaints,  they  would  have  soothed 
The  stooping  falcon  to  suspend  his  flight 
And  spare  his  mourning  prey. 

Fenton. 

An  Easter  church  is  there,  the  empty  tomb,  this  place  of  a  mighty  victory,  this 
birthplace  of  all  light,  wh.  lights  up  the  darkness  of  life,  this  place  of  refuge  of  those 
forsaken,  this  field  of  victory  of  those  who  strive,  this  workroom  of  eternal  life,  this 
Easter  church,  wh.  has  been  the  foundation  of  all  other  Easter  churches.  Horn. 
Com. 


With  myrrh  and  with  aloes 
We  balmed  and  we  bathed  him. 

Loyally,  lovingly. 
Tenderly  swathed  him : 


With  cerecloth  and  band 
For  the  grave  we  arrayed  him  ; 

But,  oh,  he  is  gone 
From  the  place  where  we  laid  him . 

Goethe's  Faust. 


A.D.  30. 

"  "Whilst  shame 
keeps  its  watch, 
virtue  is  not 
wholly  extin- 
guished from  the 
heart."    Burke. 

"Shame  greatly 
hurts  or  greatly 
helps  mankind." 
Homer. 


the  burial  of 

Jesus 

a  Ac.  V.  6. 


6Is.  llii.9: 

XV.  i. 


ICo. 


"In  a  garden 
there  Is  some- 
thing  em- 
blematic and 
suitable,  where 
nature  dies  and 
is  again  re- 
newed." J.  Wil- 
liams. 

"  What  is  all 
philosophy  but 
the  contempla- 
tion of  our 
death  ? "    Plato. 


the 
resurrection 

Mary 
Magdalene 

Ma.  xxvill.  1 ; 
Ifk.  xvl.  1;  Lu. 
xxiv.  1. 

Jesus,  In  the  act 
of  conquering 
death,  and  in  the 
last  moment  of 
the  transaction 
that  saves  mil- 
lions of  everlast- 
ing lives,  stops  to 
smooth  the 

shroud,  and  t  o 
put  the  napkin 
carefully  away 
into  its  right 
place,  before  He 
leaves  the  house 
of  d  ea  th.  A 
striking  In- 
stance this  of 
particularity  in 
order  and  of  at- 
tention to  "the 
littles."  Stanford. 


548 


Chap.  XX.  3—13. 


Peter  and 
Jolin  visit 
the  Sepulchre 

a  Lu.  xxiv.  12. 
b  Lu.  xlii.  30. 

"  John  doth  rep- 
resent the  con- 
templative ;  Pe- 
ter the  active. 
The  contempla- 
tive person  Is 
more  nimble  in 
his  wit  ;  the  ac- 
tive man  quick 
at  his  work.  John 
did  run  faster; 
but  Peter  did  go 
surer."  Theophy- 
lact. 


they  find  it 
empty 

e  Ps.  xvi.  10;  Ac. 
U.  25— 31;xiii.34, 
35. 

"It  is  remarka- 
ble that  when- 
ever these  holy 
coverings  of  our 
Lord's  body  are 
mentioned,  they 
are  never  called 
■  grave  -  clothes,' 
as  in  the  case  of 
Lazarus,  but  are 
spoken  of  as  the 
linen  clothes." 
J.  Williams. 

tlie  vision  of 
angels 

"  This  position 
of  our  Lord  was 
set  forth  by  the 
Ark,  'between 
the  two  Cheru- 
bim.' "  Bp.  An- 
drevies. 

"By  these  words, 
'  Why  weepest 
thou  ? '  our  Lord 
took  away  the 
old  curse.  ...  In 
the  garden  of 
Paradise  He  had 
subjected  the 
woman  to  sor- 
row; 80  now,  in 
the  garden,  He 
bids  her  sorrow 
no  more."    Cyril. 

"A  woman  was 
the  first  messen- 
ger of  this  our 
joy,  because  a 
woman  was  the 
first  minister  of 
our  sorrow." 
Greg,  Ifyssen. 

"Our  powers  owe 
much  of  their 
energy  to  our 
hopes."    Johnson. 


3 — 5.  Peter,"  Lu.  mentious  P.  alone,  other,  Jo.,  who  relates  what  oc- 
curred as  an  eye-witness,  ran,  eagerness  to  solve  Mary's  doubt,  and  their  own 
conjectures,  outrun,*  love  more  enduring  than  impetuous  zeal,  yet  .  .  in, 
deterred  by  reverence,  wonder,  or  fear  of  pollution. 

The  resurrection. — I.  The  mystery  of  the  resurrection  surpasses  all  the  thoughts 
and  reasonings  of  men.  II.  Jesus,  the  supreme  Good,  is  worth  seeking  for,  without 
intermission,  till  He  is  found.  III.  Believers  often  find  Jesus  not  such  as  they 
sought  for. 

Memory  of  the  resurrection. — Mr.  John  Knox,  a  little  before  his  death,  rose  out 
of  his  bed ;  and  being  asked  why  he  rose,  being  so  sick,  he  answered,  that  he  had 
had  in  the  night  sweet  meditations  on  the  resurrection  of  Jesus  Christ ;  and  now  he 
would  go  into  the  pulpit  and  impart  to  others  the  comforts  he  felt  in  his  soul. 

6 — 10.  went  into,  his  impulsiveness  overcoming  every  consideration,  not 
lying,  as  if  thrown  down,  or  fallen  off',  wrapped,  R.V.,  "rolled up,"  our  Lord's 
conduct  never  marked  by  hurry,  but  calm  composure.  A  man  walking  out  of  a  trance 
(had  such  been  the  case)  would  never  have  done  this,  believed,  i.e.,  that  He 
was  indeed  risen ;  and  not,  as  Mary  supposed,  stolen  away,  knew  not,  ete-j^he 
believed  fr.  evidence  of  senses,     disciples,  Peter  and  John. 

Unconscious  influence. — ("  Then  went  in  also  th.  other  disc").  There  are  two 
sorts  of  influence  belonging  to  man — that  which  is  active  or  voluntary,  and  that 
which  is  unconscious.  It  is  with  the  latter  we  have  at  present  to  deal.  To  gain 
some  conception  of  unconscious  influence:  I.  Expel  the  common  prejudice  that 
there  can  be  nothing  of  consequence  in  it,  because  it  makes  no  report,  and  falls  on 
the  world  unobserved.  II.  Note  the  twofold  powers  of  effect  and  expression  by 
which  man  connects  with  his  fellow-man:  1.  The  ear  and  the  understanding;  2. 
The  sympathetic  powers,  or  the  affections.  HI.  Inferences  to  be  drawn  from  this 
subject  to  complete  its  practical  eff"ect:  1.  It  is  impossible  to  live  in  this  world  and 
escape  responsibility ;  2.  The  true  philosophy  or  method  of  doing  good  is  here  ex- 
plained.    Br.  Buslmell. 

Fear  of  death. — It  is  said  of  the  late  Dr.  Arnold,  that,  finding  one  of  his  children 
had  been  greatly  shocked  and  overcome  by  the  first  sight  of  death,  he  tenderly  en- 
deavored to  remove  the  feeling  that  had  been  awakened,  and,  opening  a  Bible, 
pointed  to  the  words,  "  Then  cometh  Simon  Peter  following  Him,  and  went  into  the 
sepulchre,  and  seeth  the  linen  clothes  lie,  and  the  napkin  that  was  about  His  head, 
not  lying  with  the  linen  clothes,  but  wrapped  together  in  a  place  by  itself."  "No- 
thing," he  said,  "to  his  mind  ati'orded  us  such  comfort,  when  shrinking  from  the 
outward  accompaniments  of  death — the  grave,  the  grave-clothes,  the  loneliness — as 
the  thought  that  all  these  had  been  around  our  Lord  Himself — round  Him  who  died, 
and  is  now  alive  for  evermore."    Stanley. 

II — 13.  Mary,  who  returned  after  telling  P.  and  J.,  and  had  been  outrun  by 
them,  weeping,  still  thinking  the  body  of  Christ  had  been  stolen,  angels,  who 
came  when  P.  and  J.  had  gone,  sitting,  etc.,  reverently  indicating  the  place. 
woman,  etc.,  they  do  not  at  once  overwhelm  her  with  the  announcement  of  the 
resurrection,  weepest,  how  strange  must  human  tears  seem  to  holy,  happy  an- 
gels, yet  they  knew  them  to  be  signs  of  grief,  because,  etc.,  she  had  doubtless 
wept  at  His  death ;  now  this  sacrilege — as  it  seemed  to  her — was  a  fresh  cause  for 
tears. 

Mary  weeinng. — I.  Rejoicing  would  take  the  place  of  sorrowing  if  we  had  clearer 
knowledge  and  stronger  faith.  II.  Angel's  sympathy.  HI.  Jesus  often  near  when 
not  recognized.  IV.  Jesus  tender  and  loving  still.  V.  True  love  combined  with  de- 
ficient knowledge.  VI.  Jesus  knows  His  own  individually.  •  VII.  The  true  disciple 
recognizes  Jesus'  voice.     Rail. 

Hope  in  a  resurrection. — We  may  rejoice  that  the  disciple  of  Christ  may  go 
shouting  into  the  grave,  "  0  grave,  where  is  thy  victory  ?"  Christ  Himself  has  been 
in  it,  and  sanctified  it,  and  blessed  it.  Besides,  the  grave  can  only  receive  and  claim 
the  poorer  part  of  us.  It  only  takes  the  body ;  while  the  soul,  the  immortal  part, 
escapes  its  power.  You  know  you  can  seem  to  see  things  when  the  eye  is  shut,  and 
you  dream  of  things  when  asleep.  And  so  the  soul  can  live,  and  think,  and  act, 
when  the  body  is  in  the  grave.  You  will  sleep  in  the  grave  a  long,  long  time,  but 
not  always.  God  can,  and  will  raise  up  the  body  again.  He  is  able.  Do  you  see 
that  beautiful  little  humming-bird  dancing  from  flower  to  flower,  like  a  spirit  of 
flowers  ?    He  was  once  confined  to  the  little  mummy  shell,  but  God  brought  him 


Chap.  XX.  14— ao. 


JOHN. 


549 


out.  See  that  looking-glass ;  how  perfectly  you  can  see  your  face  and  form,  and 
every  hair  ou  your  forehead  in  it  ?  But  had  you  seen  the  coarse  sand  lie  on  the  sea- 
shore, before  the  workmen  began,  would  you  think  that  they  could  make  such  a 
thing  from  that  sand  ?  So  God  will  raise  us  up  from  the  grave  by  His  wisdom  and 
power.     Dr.  J.  Todd. 

Mission  of  sorrow. — It  is  said  that  gardeners  sometimes,  when  they  would  bring 
a  rose  to  richer  flowering,  deprive  it  for  a  season  of  light  and  moisture.  Silent  and 
dark  it  stands,  dropping  one  fading  leaf  after  another,  and  seeming  to  go  down  pa- 
tiently to  death.  But  when  every  leaf  is  dropped,  and  the  plant  stands  stripped  to 
the  uttermost,  a  new  life  is  even  then  working  in  the  buds,  from  which  shall  spring 
a  tender  foliage,  and  a  brighter  wealth  of  flowers.  So,  often,  in  celestial  gardening, 
every  leaf  of  earthly  joy  must  drop  before  a  new  and  divine  bloom  visits  the  soul. 
Mrs.  Stowe. 

14,  15.  knew  not,"  her  tears  and  the  pre-occupation  of  her  mind,  perhaps, 
preventing  recognition,  gardener,  a  servant,  therefore,  of  Joseph.  I  .  , 
away,*  how  pleased  would  she  have  been  to  have  had  the  privilege  of  caring  for 
the  dead  body  of  Jesus. 

Seeking  the  dead;  Jitiding  the  living. — This  incident  suggests — I.  That  we  should 
seek  not  a  dead  but  a  living  Christ.  II.  If  we  seek  earnestly,  and  with  tears,  like  Mary, 
we  shall,  like  her,  find  the  living  Saviour.     B.  Long  will. 

Grief  rebuked. — A  prudent  and  pious  lady  observing  her  husband  dejected  by 
some  misfortune  that  had  befallen  him,  to  such  a  degree  that  he  could  not  sleep  at 
night  for  care,  pretended,  in  the  morning,  to  be  still  more  disconsolate  herself,  and 
gave  way  to  lamentations  and  tears.  As  she  had  spoken  cheeringlyto  him  the  even- 
ing before,  and  exhorted  him  to  dismiss  his  sorrow,  he  was  astonished,  and  asked 
the  cause  of  her  sudden  grief.  Hesitating  a  little,  she  replied  that  she  had  been 
dreaming,  and  that  it  seemed  to  her  that  a  messenger  had  come  from  Heaven,  and 
had  brought  the  news  that  God  was  dead,  and  that  all  the  angels  were  weeping. 
"Foolish  woman,"  said  the  husband,  "you  know  right  well  that  God  cannot  die  !" 
"Indeed,"  replied  the  wife;  "if  that  be  so  certain,  how  comes  it  that  you  are  now 
indulging  your  grief  so  immoderately  as  if  He  really  did  no  longer  exist,  or,  at  least, 
as  if  He  were  unable  either  to  set  measure  and  bounds  to  our  aflliction,  or  mitigate 
its  severity,  or  convert  it  into  a  blessing  ?  My  dear  husband,  learn  to  trust  Him,  and 
to  sorrow  like  a  Christian."     Scriver. 

16 — 18.  Mary,''  "He  revealed  Himself  by  showing  His  recognition  of  her." 
turned,''  startled  by  well-remembered  voice.  Rabboni,  my  master.  A  true- 
hearted  and  prompt  acknowledgment,  touch  .  .  not,  she  was  prob.  ab.  to 
cast  herself  upon  Him.  for,  etc.,  she  is  not  to  regard  Him  in  the  light  she  had  bef. 
His  death,  go  .  .  brethren,' not  monopolize  Him.  In  the  fulness  of  her  joy 
she  must  think  of,  and  act  for  others.  Father,-''  brethren.  Father.  He  still  holds 
to  the  dear  words.  Mary,  "an  Apostle  to  the  Apostles."  seen  .  .  I/ord,» 
they  believed  not  {Mk.),  though  some  of  them  had  seen  the  empty  sepulchre. 

Tlie  import  of  a  word. — I.  It  shows  His  power.  Only  a  word,  yet  what  an  efiect 
it  produced.  II.  It  displays  His  immutability.  The  same  way  He  used  to  speak  to 
her.  HI.  It  displays  His  love.  "  Mary  !"  not  woman,  as  He  did  before.  IV.  His 
watchful  care.  Christ  was  looking  on.  V.  It  indicates  His  pity.  Did  not  chide  her. 
Stems  and  Twigs. 

Mary. — But  Jesus  chooses  one  auditor.  And  who  is  it  ?  A  king  ?  A  high  priest  ? 
A  prophet  with  intellect  inspired  to  comprehend  the  grandeur  of  His  tidings  ?  No ; 
but  a  simple  woman.  And  why  ?  Because  she  loved  the  Saviour  most.  Very  deep 
the  lesson  we  are  to  learn  from  this,  that  not  to  the  most  serviceable  even,  nor  to  the 
most  spiritually  learned,  not  to  those  who  were  appointed  to  the  highest  dignities  in 
the  Church  by  His  own  designation,  the  holy  Apostles,  but  to  her  who  loved  Him  most, 
gave  He  the  most  resplendent  honor  of  all.  The  blessing  of  Christ  will  most  enwrap 
us  as  we  come  closest  to  Him.  You  will  learn  most  of  His  truth  as  you  give  yourself 
up  to  feel  His  aflection.     Ludlow. 

19,  30.  then  .  .  day,*  earlier  in  the  evening  of  this  day  He  app.  to  two 
discs,  on  their  way  to  Emmaus  {Mk.,  Lu.).  first  day,  now  the  Lord's-day;  and 
fi'.  this  day  the  Christian  Sabbath,  assembled,  no  doubt  discussing  the  wonders 
of  the  day;  and  presently  interrupted  by  the  return  of  the  two  fr.  Emmaus.  came 
.     .    stood,  imagine  them  falling  back  in  speechless  awe  and  wonder,    peace    .    . 


A.D.  30. 


appearance 
of Jesus  to 
Mary 

a  Ma.  xxvili.  9; 
Mk.  xvl.  9;  Lu. 
xsiv.  16,  Z'l;  Jo. 
xxi.  i. 

b  Song  iii.  2. 

"The  force  of 
love  has  usually 
this  effect  on  the 
mind,  that  it 
supposes  none 
can  possibly  be 
ignorant  of  what 
is  continually 
dwelling  in  our 
own  thoughts." 
Gregory. 

Touch  Wot  .—What 
a  strange  thing 
that  both  the  old 
world  and  the 
new  should  have 
begun  with  the 
same  prohibi- 
tion. Burgon. 


He  sends  a 
message  to 
His  disciples 

c  Is.  xllil.  1;  Jo. 
X.  3. 

d  Song  iii.  4. 

e  Ps.  xxii.  22; 
Eo.  viii.  29;  He. 
U.  11. 

/  Eo.  viil.  14,  15; 
2  Co.  vi.  18;  Ga. 
iii.  26;  iv.  6,  7. 

g  Ma.  xxvtil.  10. 

"Dwell  not  upon 
this  passionate 
consideration  of 
My  bodily  and 
personal  pres- 
ence; but  send 
thy  thoughts, 
and  thy  rever- 
ence, and  thy  de- 
votion, and  thy 
holy  affection  up, 
whither  I  am  go- 
ing, to  the  right 
hand  of  My 
Father :  and  con- 
sider Me,  con- 
template Me 
there."  Dr. 
Dmme. 


Jestts  ap- 
pears to  His 
disciples 

AMk.  xvl.  14;  Lu. 
xxlv.  36;  1  Co. 
XV.  5. 


550 


JOHN. 


Chap.  xz.  21 — 25. 


a  Jo.  xvi.  22. 

If  we  distinguish 
man  as  a  creat- 
ure of  language, 
there  are  In  him 
two  sets  or  kinds 
of  language- 
voluntary  and 
i  n  V  ol  u  n  t  a  r  y  ; 
that  of  speech  in 
the  literal  sense, 
and  that  expres- 
sion of  the  eye, 
the  face,  the 
look,  the  gait, the 
tone.  Speech,  or 
voluntary  lan- 
guage. Is  a  door 
to  the  soul,  that 
we  may  open  or 
shut  at  will  ;  the 
other  Is  a  door 
that  stands  open 
evermore.  Bush- 
nell. 

"I  hold  that  a 
world  without 
a  Sabbath  would 
be  like  a  man 
without  a  smile, 
like  a  summer 
without  flowers, 
and  like  a  home- 
stead without 
a  garden.  It  is 
the  joyous  day  of 
the  whole  week." 
H.   W.  Beecher. 

He  breathes 
upon  thetu. 


b  Jo.  xiv.  27. 

c2Tl.  ii.  2-  He. 
iii.  1. 

d  Ac.  II.  4,  38. 

e  Ac  vlli.  20,  23. 

/Ac.  V.  3.  4.  9. 

g  1  Co.  V.  3—5;  2 
Co.  ii.  6—10. 

"He  thus  installs 
them  in  the 
oEBce  to  which 
He  had  pre- 
viously appoint- 
ed them.  Let  it  be 
therefore  held 
by  us  as  an  as- 
certained truth 
that  the  Apostles 
were  now  for  the 
first  time  ap- 
pointed to  be 
ordinary  minis- 
ters of  the  Gos- 
pel." Calvin. 


Thomas  not 
present 

h  Jo.  xi.  16. 
Ixxvili. 


t  Pa. 
32. 


11, 


you, thus  He  calmed  their  fears,  and  reminded  them  of  the  legacy — peace — that  He 
had  left,  when  .  .  said,  and  they  being  tranquillized,  hands  .  .  side, 
stili  bearing  the  prints  of  the  nails  and  spear,  glad,"  their  mourning  turned  into 
joy  at  the  word  and  sight  of  Christ. 

Ap2)earance  of  Jesus  to  His  disciples. — 1.  The  appearance  of  Christ:  1.  To 
whom  He  appeared;  2.  When;  3.  How;  4.  Where.  II.  His  gracious  words:  1. 
To  allay  their  fears;  2.  To  show  that  He  cherished  no  feelings  of  resentment  on  ac- 
count of  their  recent  conduct;  3.  To  remind  them  that  His  great  work  was  done, 
and  that  the  special  blessing  which  He  died  to  secure  was  ready  to  be  bestowed.  lU. 
The  condescending  act  of  Christ.  There  are  three  things  that  the  sight  cannot  fail 
to  teach  us:  1.  His  real  humanity;  2.  His  lowly  condition;  3.  His  matchless  love. 
Anon. 

ChrisVs  peace  the  antidote  for  the  ivorld's  distractions. — You  may  have  stood  by 
the  side  of  one  of  those  brawling  mountain  streams  which  descend  into  the  sea 
Such  a  stream  rushes  with  its  noisy  waters  down  its  narrow  channel,  every  pebble 
rattles  in  the  torrent,  every  ripple  makes  a  murmur  of  its  own.  Suddenly  the  sound 
ceases,  a  deep  stillness  fills  the  banks  from  side  to  side.  Why  ?  It  is  the  broad 
sweep  of  the  advancing  tide  of  the  ocean  that  has  checked  the  stream  and  occupied 
the  whole  space  of  its  narrow  channel  with  its  own  strong,  silent,  overwhelming 
waters.  Even  so  it  is  with  all  the  little  cares,  and  difficulties,  and  distractions  that 
make  up  the  noise  and  clatter  of  the  stream  of  our  daily  life.  They  go  on  increasing 
and  increasing;  they  engross  our  whole  attention  till  they  are  suddenly  met  and 
absorbed  by  some  thought  or  object  greater  than  themselves,  advancing  from  a  wider, 
deeper,  stronger  sphere.  From  a  thousand  heights  the  streams  of  human  life  are  for 
ever  rushing  down ;  but  there  is  another  stream  advancing  into  each  of  those  chan- 
nels, a  tide  from  that  wider  and  trackless  ocean,  to  which  they  are  tending;  and  deep 
indeed  is  the  peace  which  those  tides  may  bring  with  them  wherever  their  force 
extends.  The  very  measure  of  the  greatness  of  the  idea  of  God  and  of  the  things 
of  God  is  the  depth  of  the  peace  which  that  idea  is  able  to  impart.     Stanley. 

21 — 23.  again,*  to  impress  the  saying  as  specially  important  then.  He 
having  come  out  of  a  great  conflict,  victorious ;  and  with  the  wounds  upon  Him. 
sent,  etc."  [.Jo.  xvii.  18].  breathed,  breath  a  symbol  of  Holy  Spirit,  coming  from 
Christ,  breath  of  spiritual  life  and  power,  receive,''  as  an  earnest,  foretaste, 
pledge  of  the  Pentecostal  outpouring,  whose  soever,  etc.,  the  sense  in  which  this 
is  meant  is  shown  in  several  cases;  as  S.  Magus,*  Ananias,/  Corinthians. » 

TJie  confession  and  remission  of  sins. — I.  The  power  of  forgiving  sins  is  Divinely 
bestowed  upon  the  disciples  of  Jesus  Christ  in  their  corporate  capacity ;  II.  Jesus 
called  upon  the  offended  individual  to  forgive  the  offender  upon  receiving  individual 
confession ;  III.  Nowhere  in  the  Scriptures  is  forgiveness  promised  apart  from  con- 
fession and  restitution.     Parker. 

Impossibility  of  Apostolical  succession. — Apostolical  succession  is  no  more  pos- 
sible as  a  law  for  the  Church  than  an  equivalent  theory  would  be  in  the  world  of  art. 
Think  of  trying  to  institute  in  such  a  way  the  right  and  the  gift  of  teaching  beauty! 
Think  of  an  hierarchical  pretension  in  the  artistic  world,  claiming  that  only  the  stu- 
dents upon  whom  Raffaelle,  or  Michael  Angelo,  or  Murillo,  or  Rubens,  or  Reynolds, 
or  West,  or  Turner,  or  Allston,  had  laid  his  hands,  were  rightfully  consecrated  and 
equipped  to  paint  and  to  educate  the  taste  of  men  !  By  all  means  have  studies,  and 
studios,  and  thorough  intercourse  with  the  masterpieces  of  ages.  But  leave  room 
for  genius — its  freedom,  its  new  methods,  and  its  fire.  And  do  not  try  to  conduct 
the  potent  and  volatile  essence  of  inspiration,  which  flows  only  from  the  laying  on  of 
God's  hand,  along  the  fixed  methods  of  any  confederation.     T.  S.  King. 


Thomas,*  eif'-,  where  was  he?  did  he  know  of  the  meeting?  why 
said    .     .    I/Ord,  this  they  said  joyously,  and 


see,  etc.,  so  for  a  week  he  doubted.     His 


24,    as.       ..xxv^xxx^o,     ^...,    ..- 

was  he  absent  ?  what  did  he  lose  ? 
to  make  him  joyful,  except'  . 
brethren  were  to  him  the  ol)jects  of  an  unjust  suspicion,  and  he  still  in  doubt  as  to 
the  resurrection.  Yet  he  had  the  testimony  of  the  women, — of  the  two, — and  of  the 
ten.  finger  .  .  hand,  etc.,  as  if  the  sense  of  sight  or  touch  were  the  strong- 
est evidence  he  could  have. 

Absent  from  blessings. — A  scene  often  reproduced — 1.  A  gathering  of  the  disci- 
ples; 2.  AJn  incomplete  gathering ;  3.  A  gathering  blessed  with  Christ's  presence. 
Wftythe. 

"  Wliose  soever  sins  ye  remit.'' — What  does  this  mean  ?    That  a  man  is  to  take 


Chap.  XX.  26—31. 


JOBN. 


551 


the  place  of  the  Saviour,  and  undertake  to  forgive  sins  ?  No ;  but  he  bears  a  gospel 
from  Christ  which  is  a  message  of  forgiveness ;  and  when  that  gospel  is  received, 
forgiveness  is  received,  and  we  are  warranted  in  sajing,  "You  are  forgiven;"  and 
what  we  say  on  earth,  the  angels,  in  their  songs  over  the  returning  prodigal,  say  in 
heaven.  Sin  begets  despondency,  and  a  man  says,  '•!  shall  never  get  rid  of  it;  it 
will  be  with  me  for  ever."  You,  as  a  Christian,  have  to  reply:  "No;  the  load  may 
be  removed."  It  is  a  great  thing  to  help  a  man  to  realize  this.  "And  whose 
soever  sins  ye  retain,"  &c.  That  is,  the  message  of  forgiveness  may  be  rejected.  If 
not  only  the  load  of  guilt  remains,  but,  by  reason  of  that  rejection,  is  made  heavier. 
The  preaching  of  Christ  cannot  leave  men  as  it  finds  them.  The  gospel  of  life  may 
become  a  savor  of  death  unto  death.  "Where  there  is  a  rejection  of  Christ,  we  are 
authorized  to  say,  "  Your  sins  remain.     There  is  no  other  way."     Owen. 

36 — 29.  eight  days,  ^■.e.,  on  the  eighth  day,  counting  the  day  of  resurrec- 
tion, the  second  Christian  Sabbath.  Thomas  .  .  them,  had  he  faith  enough 
to  expect  the  Lord  ?  doors  .  .  shut,  the  Spirit  of  power  presently  gave  them 
boldness  of  speech  in  the  open  streets,  saith  .  .  Thomas,  ete.,"  showing 
that  He  had  heard,  though  invisible,  the  words  of  Thomas.  Thomas  .  .  said, 
etc.,^  his  confession  of  faith,  though  slow,  is  now  full,  not  .  .  l)elieved,<= 
"let  those  who  wish  that  they  had  lived  in  the  times  of  the  Apostles,  and  had  seen 
Christ  working  miracles,  meditate  on  these  words."     Chrysostom. 

TJie  doubting  disciple. — I.  The  doubts  of  which  he  was  the  subject — 1.  They  were 
unreasonable;  2.  They  were  not  unimportant.  II.  The  manner  in  which  his  scru- 
ples were  removed — 1.  The  feelings  with  which  Thomas  regarded  the  risen  Re- 
deemer; 2.  His  exalted  views  of  the  Saviour's  person;  3.  His  subjection  to  the  Sav- 
iour's authority;  4.  His  assurance  of  a  personal  interest  in  his  favor.  III.  The  truth 
subsequently  declared  by  the  Saviour — 1.  A  benediction  implied;  2.  Expressed. 
Anon. 

Unbelief. — A  pious  man  and  woman  had  an  only  son,  named  Thomas,  who,  to  the 
great  grief  of  his  parents,  began  to  turn  out  wild.  Mr.  Rees,  a  worthy  minister,  went 
to  lodge  at  the  house,  and  the  father  and  mother,  with  many  tears,  informed  him  of 
the  ungodliness  of  their  son.  The  following  morning,  before  family  prayer,  Mr.  Rees 
took  hold  of  the  young  man's  hand,  and  spoke  very  seriously  and  aflTectiouately  to 
him  respecting  his  salvation.  In  family  worship  he  prayed  for  him  with  great  en- 
largement, and  amongst  others,  used  the  following  expression : — "  0  Lord,  say  to  this 
Thomas,  '  Be  not  faithless,  but  believing.' "  The  words,  to  use  his  own  expression, 
entered  his  heart  like  a  sword,  and  a  permanent  change  was  effected:  he  soon  be- 
came a  church  member,  and  was  an  ornament  to  his  Christian  profession  till  death. 

30,  31.  signs,''  as  evidences  of  His  resurrection,  not  written,  what  the  un- 
written history  is  we  may  know  in  the  future,  these  .  .  -written,"  as  sufficient 
specimens,  believe,  if  they  secure  faith,  the  end  of  the  record  is  won.  ye  .  . 
life,-''  spiritual  life  here ;  and,  hereafter,  life  eternal. 

The  intention  of  the  Gospel. — I.  The  tilings  to  wh.  the  Evangelist  refers:  1.  The 
fact  of  the  Redeemer's  resurrection ;  2.  The  fact  of  the  Redeemer' s  commission  to 
His  disciples;  3.  The  fact  of  the  Redeemer's  wonderfully  gracious  condescension.  H. 
The  ends  proposed  in  recording  these  things:  1.  That  ye  might  believe,  etc. ;  2.  That 
believing  ye  might  have  life,  etc. 

Spiritual  life. — It  takes  two  summers  to  get  a  blossom  on  many  plants.  It  takes 
I  know  not  how  long  a  series  of  summers  to  develop  the  highest  blossoms  and  the 
truest  fruit  we  can  bear.  God  takes  us  from  this  life  and  hides  us  in  the  grave ;  and 
then,  in  His  good  time,  transplants  us  in  another  soil.  The  work  is  not  done  in  this 
life.  It  is  not  done  when  you  are  converted,  or  even  when  you  have  gone  on  for  forty 
years.  Such  is  the  pattern  of  that  work  which  God  is  carrying  forward,  such  is  the 
majesty  of  that  manhood  which  He  means  shall  yet  flame  in  glory  in  us,  that  He  can- 
not accomplish  His  purpose  in  the  narrow  compass  of  our  present  life ;  so  He  buries 
us  over  the  winter  of  death,  and  then  puts  us  in  a  better  soil  and  a  better  summer  to 
take  our  next  growth.  And  what  theie  is  beyond  these,  "  eye  hath  not  seen,  nor  ear 
heard,  neither  hath  it  entered  into  the  heart  of  man  to  conceive,"  but  doubtless  there 
are  to  be  serial  developments,  infinite  and  endless.     Beecher, 


"  We  are  too 
prone  to  carry 
our  faith  with 
Thomas  at  our 
Angers'  ends : 
and  trust  God  no 
farther  than  our 
hand  of  sense 
can  reach."  Gur- 
nall. 

"Our  doubts 
are  traitors,  and 
make  us  lose  the 
good  we  oft 
might  win." 
Shakespeare. 


Jesus  ap- 
pears to  His 
disciples 

Thomas 
is  present 


a  cf. 
ITi.  i 


1    Jo.  1.  1; 
.  14. 


b  Ps.  cxviil.  28; 
Jo.  V.  23;  1  Ti. 
lii.  16. 

c  1  Pe.  i.  8. 

"He  saw  Christ 
as  man;  but  be- 
lieved in  Him 
and  confessed 
Him  as  God." 
Augustine. 

"Some  saw  but 
His  Humanity: 
faith  confessed 
His  Godhead." 
Gregory. 

"The  more  slow 
I  was  in  finding 
the  object  of  my 
pursuit,  the  fast- 
er did  I  hold  Him 
when  found." 
Bede. 


unrecorded 
signs 

wrought  by 
Jesus 

d  Jo.  xxi,  26. 

eLu.  1.  4. 

f  So.  iil.  15,  16; 
V.  24;  X.  10;  1  Pe. 
1.9. 

"  To  be  willing 
to  be  Ignorant  of 
what  our  great 
Master  has 
thought  fit  to 
conceal  is  no  In- 
considera  ble 
part  of  Christian 
learning."  Dodd- 


ridge. 


652 


JOHN. 


Chap.  xzl.  I— lo. 


H:e  appears 
to  His  disci- 
ples at  tlie 
Sea  of  Ti- 
berias 

Had  they  that 
night,  as  of  old, 
succeeded  i  n 
their  fishing,  the 
charm  of  the  old 
life  might  have 
been  too  strong 
for  them.  M. 
Dods. 

"An  illustrious 
example  of  work- 
ing with  one's 
own  hands  with- 
out detriment  to 
Apostolic  dig- 
nity.' 


"He  was  not 
seen,  except  by 
concession,  bee. 
His  body  was 
now  imperish- 
able and  Incor- 
ruptible. He 
manifested  Him- 
self." Chrysostom. 

the  miracu- 
lous draught 
of  fishes 

"T  h  e  Church 
sees  her  beloved 
as  well  through 
the  lattice  as 
through  the 
open  window." 
Bp.  Hall. 

The  true  way  to 
wait  for  our 
special  work  is 
to  do  the  ordi- 
nary work  that 
comes  to  us. 
PeUmbet. 

"  Such     as     thy 

words  are,  such 
will  thy  conver- 
sation be  esteem- 
ed; and  such  will 
thy  deeds  as  thy 
affections ;  and 
such  thy  life  as 
thy  deeds."  Soc- 
rates. 

the  fire  by 
the  seaside 

St.  John  is  the 
first  to  appre- 
hend, St.  Peter 
the  first  to  act. 
Perowne. 

"  As  the  large 
capture  of  fish 
was  to  them  the 
pledge  and  pro- 
mise of  a  labor 
that  should  not 
be  in  vain,  80  the 
meal,  when  the 
labor  was  done 
—a  meal  ot  the 


CHAPTER    THE   TWENTY-FIRST. 


[As  ch.  XX.  30,  31,  sum  up  and  conclude  the  Gospel,  ch.  xxi.  is  evidently  an  ap- 
pendix, written  no  doubt  by  John  himself,  but  probably  some  years  later.     Alford.'\ 

I — 3.  showed,  B.V.,  "manifested;"  Jo.  the  sole  narrator  of  this  interview. 
Tiberias,  His  discs,  must  therefore  have  left  Jerus.  and  .  .  wise,  in  this 
manner,  together,  a  group  of  seven  men  by  the  sea-side.  Peter  .  .  fish- 
ing", etc.,  they  had  returned  to  their  old  calling  as  a  means  of  living  until  the  Com- 
forter should  be  sent,  night  .  .  nothing,  as  once  before :  Peter  might  re- 
member the  occasion  and  wish  the  Lord  were  here. 

The  second  draught  of  fishes. — I.  The  manner  in  which  the  disciples  were  em- 
ployed: 1.  The  scene  of  their  toil;  2.  The  number  which  were  engaged;  3.  The  dis- 
appointment they  experienced.  II.  The  unexpected  interview  with  which  they  were 
favored:  1.  The  way  in  which  He  accosted  Lhem;  2.  The  discovery  they  made  in  con- 
sequence of  what  had  now  transpired;  3.  The  effect  which  this  discovery  produced; 
4.  The  simple  repast  which  followed. 

Fishers  of  men. — A  tishermau  has  to  go  through  great  varieties  of  experience ; 
he  may  be  out  on  a  stormy  sea,  or  he  may  have  to  creep,  or  hide,  or  watch  in  the 
leafy  covert  or  reedy  river.  Some  kinds  of  fish  are  to  be  taken  by  spear,  some  by 
line,  some  by  net — hand-net,  or  draw-net,  or  basket-net.  He  must  never  angle  for 
a  whale,  or  harpoon  a  trout.  "You  must,''  says  Izaak  Walton,  "  be  the  scholar  of 
the  fish  before  you  can  be  his  master."  The  work  of  the  spiritual  fisher  is  rather  one 
of  skill  than  of  violence — he  must  draw,  not  drive.  Our  spiritual  woi'k  must  be  done 
by  ourselves,  and  not  by  proxy.  When,  for  instance,  a  man  is  called  to  be  a  preach- 
er, let  hira  preach  his  own  sermons — "  Fish  with  your  own  hooks."    Sanford. 

4 — 6.  morning  .  .  come, -R- F.,  "day  was  now  breaking;"  the  disappoint- 
ed men  returning,  weary,  to  land,  stood  .  .  shore.  He  now  stands  on  the 
eternal  shore,  waiting  to  welcome  home  all  fishers  of  men.  meat,  R-  V.,  "aught  to 
eat."  right,  they  had  prob.  cast  the  net  fr.  both  sides  by  turns  dm'ing  the  night. 
find,  a  conditional  promise.  Who  could  promise  this  but  the  Master  ?  They  must 
have  suspected  who  the  speaker  was.  cast  .  .  fishes,  our  net  shall  be  as  well 
filled  if  the  Lord  will. 

A  good  day's  work. — A  Christian  man  in  a  Western  city  resolved  that  he  would 
never  allow  a  day  to  pass  without  speaking  to  some  one  on  the  subject  of  personal 
salvation.  He  was  returning  home  late  one  evening,  burdened  with  the  thought 
that  the  day  had  gone  by,  and  no  one  had  been  invited  to  Christ.  He  saw  a  man 
leaning  against  a  lamp-post,  put  his  hand  gently  on  the  shoulder  of  the  stranger, 
and  said,  ' '  May  I  ask  you  if  you  love  the  Lord  Jesus  Christ  ? "  The  stranger  resented 
the  freedom,  and  replied  curtly,  that  that  was  a  personal  matter  in  which  nobody 
else  had  any  concern.  But  the  Christian  replied  kindly,  that  they  were  fellow- 
travellers  to  another  world,  and  one  could  not  be  indiflerent  whether  others  had  a 
good  hope  of  entering  heaven.  After  a  few  more  words  had  passed  between  them, 
they  parted,  the  Christian  fearing  he  had  given  offence,  but  carrying  the  matter  to 
the  closet  for  earnest  prayer.  Thi'ee  months  after,  just  as  he  had  retired  for  the 
night,  a  knock  was  lieard  at  the  door.  He  inquired  what  was  wanted ;  and  a  gentle- 
man replied  he  would  like  to  see  him.  On  opening  the  door,  he  recognized  the 
stranger  met  at  the  lamp-post.  The  latter  grasped  him  convulsively  by  tiie  hand  and 
said,  "  The  question  you  put  to  me,  '  Do  you  love  the  Lord  Jesus  Christ  ? '  has  been 
ringing  ever  since  in  my  ear;  and  I  have  come  to  ask  you  what  I  must  do  to  be 
saved."  They  prayed  and  talked  together;  and  in  a  few  days  the  stranger  was  re- 
joicing in  hope  of  pardon.     He  became  an  earnest  and  devoted  Christian. 


7—10.      It 


I/ord,  the  absence  of  excitement  suggests  that  they  had 


grown  accustomed  to  the  appearing  of  our  Lord;  and  that  this  was  one  of  many. 
cast  .  .  sea,  as  was  usual  when  they  left  the  ship  for  the  shore.  The  ship 
would  not  approach  it  more  nearly,  came  .  .  ship,  i?.  T.,  "boat,"  wh.  be- 
ing little  drew  less  water.  Peter  waded,  they  rowed,  fire,  while  they  toiled  at 
His  command.  He  provided  for  them.  How  true  was  this  in  their  after  life,  bring 
.     .     caught,  He  will  accept  and  they  shall  enjoy  the  result  of  their  labors. 

Pulling  in  the  net. — If  you  are  always  mending  and  setting  the  net,you  won't  catcb 


Chap.  xxi.  II — 15. 


JOHN. 


553 


many  fish.  Who  ever  heard  of  a  man  going  out  to  fish,  and  setting  his  net,  and  then 
letting  it  stop  there,  and  never  pulling  it  in.  Why,  everybody  would  laugh  at  the 
man's  folly.  If  you  want  to  catch  men,  just  pull  in  the  net.  If  you  only  catch  one 
it  will  be  something.  It  may  be  a  little  child,  but  I  have  known  a  little  child  con- 
vert a  whole  family.  Why,  you  don't  know  what's  in  that  dull-headed  boy  in  the 
inquiry-room,  he  may  become  a  Martin  Luther — a  reformer  that  shall  make  the 
world  tremble.     D.  L.  Moody. 

II — 14.  great  fishes,  their  size  made  the  mir.  the  greater  (every  soul 
caught  in  the  Gospel  net  is  great.)  broken,  R.V.,  "rent,"  not  a  strand  of  the 
truth  breaks,  not  a  plank  of  the  Church  starts,  and  all  that  are  caught  are  brought 
to  land,  durst  ask,  to  do  so  would  be  needless,  knowing  .  .  I/ord,  as 
we,  too,  know  certainly  Who  blesses  our  work,  and  crowns  it  with  success,  bread 
.  .  them,  we  need  the  bread  He  gives,  fish  likewise,  let  us  not  think  that 
Christ  has  no  fish  but  of  our  catching,  third  time,  etc.,'^  i.e.,  to  any  considerable 
number  together. 

Fishing  for  souls. — Many  men  there  are  who  make  fishing-rods  who  never  them- 
selves use  them.  To  make  fishing-rods  is  one  thing,  to  catch  fish  is  another.  Many 
men  can  make  good  lines — silk  lines  and  gut  lines — who  never  think  of  going  out 
themselves  to  catch  fish.  There  are  plenty  of  mechanics  in  Birmingham  and  Man- 
chester that  stand  by  the  stithy  and  make  all  sorts  of  hooks,  who  never  catch  fish. 
Many  of  the  men  that  make  reels  and  baskets  do  not  catch  fish.  The  man  who, 
having  these  things  at  his  command,  knows  where  the  trout  lie,  and  how  to  throw 
his  line,  and  how  to  draw  back  when  the  fish  rises  to  the  hook,  he  after  all  is  the 
fisherman.  Now  there  are  hundreds  of  men  who,  vi^hen  they  go  into  the  pulpit, 
make  rods  and  lines  (very  long  lines),  and  hooks  and  reels  and  baskets.  They  take 
this  or  that  doctrine,  and  pound  it  out  into  a  hook,  bending  and  kinking  it  just  so,  and 
stick  it  up  on  a  paper,  and  label  it,  and  that  is  the  end  of  it.  And  this  is  called 
preaching  !  To  know  how  to  make  rods  and  lines,  and  hooks  and  reels  and  bkskets, 
is  called  sound,  regular,  and  approved  preaching  !  But  Christ  says  that  is  preach- 
ing which  catches  men.  And,  so  far  from  teachmg  that  you  have  no  right  to  intro- 
duce into  the  pulpit  anything  but  the  substance  of  doctrines,  I  aflirm  that  the  man 
who  does  not  do  it  will  never  catch  men.  God's  sovereignty  may  out  of  the  literal 
foolishness  of  his  preaching  catch  some  men ;  but  the  commission  of  Christ  to  every 
man  that  undertakes  to  preach  is,  "  Follow  me,  and  I  will  make  you  a  fisher  of 
men."  The  business  of  a  preacher  is  to  catch  men — proud  men,  vaia  men,  wicked 
men,  worldly  men;  and  to  catch  them  out  of  temptations,  out  of  snares,  out  of 
wealth,  out  of  poverty ;  for  men  are  in  more  pools,  ten  thousand  times,  than  ever 
fishes  are.  And  that  man  who  knows  all  kinds,  and  what  sort  of  bait)  eachj  loves, 
and  how  to  coax  him,  and  how  to  catch  him,  knows  how  to  preach ;  but  the  man 
who  does  not  know  these  things,  though  he  knows  everything  else,  lacks  a  knowl- 
edge of  the  very  thing  that  he  was  sent  to  do.     Beecher. 

15.  lovest,  see  Gk.  {dyaitai),  the  word  =  love,  but  love  involving  respect, 
reverence,  love,  see  Ok.  {(piXm),  our  Lord's  word  sounded  distant,  cold.  "He 
therefore,  in  His  answer,  substitutes  for  it  the  word  of  a  thovq personal  love."  feed,* 
see  Gk.,  the  word  =  nourish  with  food,  lambs,"  children  of  the  Church;  babes  in 
Christ. 

The  youth  and  children  of  the  present  day  are  more  likely  to  become  neglecters 
of  God  and  the  Bible,  than  to  become  sceptics.  Rev.  J.  G.  Bass,  chaplain  of  the  peni- 
tentiary in  Brooklyn,  N.  Y.,  states  that  thirty  years  ago  it  was  unusual  to  find  a  former 
S.  S.  scholar  arrested  for  crime,  not  more  than  five  per  cent,  of  the  whole  number; 
but  that  recently  at  least  seventy-five  per  cent,  of  those  arrested  have  been  S.  S. 
scholars.  Two  of  the  largest  prisons  in  Massachusetts  make  a  similar  report.  There 
are  two  reasons  for  this  state  of  afl'airs:  I.  S.  S.  teaching  is  more  general  than  for- 
merly. II.  Children  are  trained  to  go  to  S.  S.,  but  not  to  church.  Hence  when  they 
think  themselves  too  old  to  go  to  S.  S.,  they  easily  drift  into  Sabbath  breaking,  and 
then  into  crime. 

Love  to  Him. — You  remember  that  there  is  a  picture  in  which  Napoleon  is  repre- 
sented as  riding  over  the  battle-field,  and  he  stops  his  horse,  as  he  sees  a  slain  man 
with  his  favorite  dog  lying  upon  his  bosom  doing  what  he  can  to  defend  his  poor  dead 
master.  Even  the  great  man-slayer  paused  at  such  a  sight.  There  is  gratitude 
among  the  beasts  of  the  field,  and  the  fowls  of  the  air.  And,  surely,  if  we  receive 
favors  from  God,  and  do  not  feel  love  to  Him  in  return,  we  are  worse  than  brute 
beasts.     Spurgeon. 


A.D.  30. 

Lord's  own  pre- 
parlng.and  upon 
the  shore  —  was 
the  symbol  of  the 
great  festival  in 
heaven,  with  wh., 
after  their  earth- 
ly toil  was  over, 
He  would  refresh 
His  servants." 
R.  C.  Trench. 

a  Jo.  XX.  19,  26. 

They  asked 
Christ  no  ques- 
tions. People 
who  have  no  re- 
ligion are  fond 
of  religious  ques- 
tions. But  when 
you  get  near 
Christ  there  is  no 
questioning. 
Spurgeon. 

"  Hence  we  infer 
that  these  were 
good  flsh,  by 
whom  the  net 
was  not  broken ; 
for  heretics  and 
schismatics  are 
continually 
b  r  eaking 
through  the  Gos- 
pel net."  Euse- 
bius. 

"He  no  longer 
'  looks  up  to 
heaven,'  nor  does 
things  according 
to  a  man,  as 
showing  that,  on 
former  occa- 
sions. He  had 
done  them  by 
condescension. " 
Chrysostom. 

"1  would  not 
have  preachers 
torment  their 
hearers,  and  de- 
tain them  with 
long  and  tedious 
preaching."  Lti- 
ther. 


lovest  thou 
me 

6  Is.  xl.  11;  Je. 
ill.  15 ;  Ez.  xxxiv. 
2—10;  Ac.  XX.  28; 
1  Pe.  V.  2,  4. 

cHe.  V.  13,  U;  1 
Pe.  li.  2:1  Co.  li. 
6 ;  Ep.  vi.  1. 

"  He  that  loves 
Jesus  Christ 
most,  Is  most 
like  unto  God." 
Owen. 

"  He  who  is  in 
Himself  Infinite 
Love,  ought  to  be 
the  only  object 
of  love."  Bona- 
Ventura, 


554 


JOHN. 


Chap. 


Ei.  x6— aa. 


A.D.  30. 

a  He.  zili.  20;  1 
Pe.  ii.  m. 
"What  la  said  to 
Peter  is  said  to 
all  the  Apostles. 
Is  ot  thy  lambs  or 
Ihy  sheep,  but 
'  My  lambs  and 
J/y  sheep.'"  Aw- 
gustine. 

"Do  not  suppose 
that  they  are 
any  the  less  the 
Father's  because 
they  are  His,  or 
any  the  less  His 
because  they  are 
the  Father's." 
Chrysostom. 

"The  eye  that 
■will  not  weep 
another's  sorrow 
should  boast  no 
gentler  bright- 
ness than  the 
glare  that  red- 
dens in  the  eye- 
ball of  the  wolf." 
Massinger. 

Peter's  deatli 
predicted 

6  Jo.  xill.  16;  Ac. 
xii.  3,  4. 

c  Ace.  to  tradition 
Peter  was  cruci- 
fled.  Hence  this 
e.vpression  has 
given  to  it  the 
sense  of  stretch- 
ing forth  the 
hands  lor  cruci- 
fixion . 

d  Ac.  xxll.  25. 

e  2  Pe.  1.  14. 

/  Nu.  xlv.  24;  1 
S.  xii.  20;  Ma. 
xlx.  28;  Jo.  xii. 
26. 

"  Among  the  va- 
rious points  ot 
peculiar  interest 
which  belong  to 
the  Gospel  of  St. 
John,  must  be 
reckoned  the  few 
but  expressive 
references  to  the 
future  lives  and 
deaths  of  the 
Apostles."  Jip. 
Medley. 


Peter's  cti- 
riosity  con- 
cerning 
John 

g  Ma.  XYV.  31; 
Re.  1.  7 ;  xxil.  20. 

"True  humility 
is  like  the  violet; 
it  grows  low  to 
the  ground  ; 
hangs  its  head 
downwards,  and 


i6,  17.  lovest,  see  Gk.,  our  Lord  repeats  the  word  He  had  used  before,  love, 
see  Gk.,  Peter  agaiu  uses  the  more  endearing  term :  He  cannot  consent  to  use  the  other. 
feed,  B.  F.,  "  tend,"  see  Gk.,  shepherd  my  sheep.  Act  the  part  of  a  shepherd — i.e., 
watch,  guide,  care  for,  feed,  etc.  sheep,"  flock.  Old  and  young,  third  .  . 
lovest,  see  Gk.,  our  Lord  now  uses  Peter's  word.  Dost  thou  indeed  love  Me  with 
this  deep  personal  love  ?  love,  still  employing  the  same  word,  Peter  affirms  that  he 
does,     feed,  see  Gk.,  nourish  with  food,    sheep,  flock. 

Supreme  love  to  Christ. — I.  Supreme  love  to  Christ  was  essential  to  Peter's  char- 
acter. II.  Supreme  love  to  Christ  was  the  only  cure  for  his  past  defects :  1.  His  vanity 
in  comparing  himself  to  others — genuine  humility  will  ever  accompany  supreme  love 
to  Christ;  2.  His  temerity  in  rushing  into  temptation;  3.  His  cowardice  in  time  of 
trouble.     III.  Love  to  Christ  alone  could  sustain  him  in  his  future  duties  and  trials: 

1.  In  his  Apostolic  fidelity;  2.  In  his  ministerial  work;  3.  In  his  subjection  to  perse- 
cution and  death.     Love  to  CJirist. — I.  The  elements  of  love  to  Christ — 1.  Gratitude; 

2.  Admiration;  3.  Sympathy.     II.  The  quality  of  it.     It  should  be — 1.  Supreme;  2. 
Fervent;  3.  Constant.     HI.  The  reason  for  it.    For  what  He — 1.  Is;  2.  Has  sufliered; 

3.  Has  given;  4.  Has  promised.     Wliythe. 

Love  to  Jesus. — In  the  year  1853,  while  travelling  in  Virginia,  the  writer  spent  a 
night  at  Wainsborough,  and  was  there  introduced  to  Mr.  Waddell,  then  aged  eighty- 
two,  a  son  of  the  celebrated  blind  preacher.  Among  several  unpublished  incidents 
of  his  father's  life,  he  related  to  me  the  following: — When  Dr.  Waddell  was  preaching 
one  Sabbath  at  Portsmouth,  Va.,  a  ship  came  into  port,  of  which  the  master  and  two 
of  the  men  were  Christians.  Learning  that  the  blind  preacher  was  conducting  a  ser- 
vice at  one  of  the  churches  in  the  evening,  they  made  their  way  to  the  place,  but  found 
the  crowd  such  that  they  could  only  press  their  way  into  one  of  the  aisles.  The  dis- 
course was  a  plain  and  earnest  one,  from  the  words  of  Christ  to  Peter,  when  they  had 
dined  on  the  shore  of  the  lake.  Towards  the  close  the  preacher  appealed  to  the  audi- 
ence repeatedly,  "Who  of  you  can  say,  'Lord,  Thou  knowest  all  things:  Thou  know- 
est  that  I  love  Thee.'  Who?"  The  deepest  silence  prevailed;  but  the  heart  of  one 
of  the  sailors  was  full ;  he  could  not  restrain  himself,  and,  bursting  out,  he  exclaimed 
in  thrilling  tones,  "  'Lord,  thou  knowest  all  things,  thou  knowest  that /love  thee.'" 
The  congregation  was  melted  to  tears.     Dr.  Thompson. 

18,  19.  g^rdedst  .  .  wouldest,*  acting  in  the  past,  as  his  own  master.  He 
had  consecrated  his  independence  and  energy  to  the  cause  of  Christ,  stretch  .  . 
hands,''  as  a  prisoner  to  be  bound."*  wouldest  not,  if  you  were  acting  of  your 
own  will  as  in  the  past,  signifying,  pointing  out.  death  .  .  God,*  the  death 
of  his  saints — whatever  the  nature  of  it — precious  in  the  sight  of  God.  saith  .  . 
follow,-'^  the  knowledge  of  Peter's  future  did  not  hinder  this  command.  Better  fol- 
low Christ  and  sufi'er  bodily  harm,  than  reject  Christ  and  sufler  eternal  death. 

The  use  of  Chi-istianity. — The  incident  before  us  supplies  a  twofold  answer  to  the 
question,  " Of  what  use  is  Christianity  to  men?" — I.  Negative.  This  incident  sug- 
gests that  Christianity  does  not — 1.  Counteract  the  natural  changes  of  man's  physi- 
cal life;  2.  Guard  a  man  from  social  oppressions;  3.  Solve  life's  speculative  prob- 
lems; 4.  Invest  us  with  an  infallible  judgment  in  this  life.  II.  Positive:  1.  That  it 
enlists  Christ's  interest  in  His  disciples' history ;  2.  That  it  brings  glory  to  God  in  the 
death  of  disciples ;  3.  That  it  gives  a  definite  unity  and  attraction  to  all  their  duties. 
Uomilist. 

Glorifying  God  in  death. — The  Rev.  Dr.  Simpson  was  for  many  years  tutor  in  the 
college  at  Hoxton,  and  while  he  stood  very  low  in  his  own  esteem,  he  ranked  high  in  that 
of  others.  After  a  long  life  spent  in  the  service  of  Christ,  he  approached  his  end  with 
holy  joy.  He  spoke  with  disapprobation  of  a  phrase  often  used  by  some  good  people, 
"venturing  on  Christ."  "When  I  consider,"  said  he,  "the  infinite  dignity  and  all- 
sufficiency  of  Christ,  I  am  ashamed  to  talk  of  venturing  on  Him.  Oh  !  had  I  ten 
thousand  souls,  I  would,  at  this  moment,  cast  them  all  into  His  hands  with  the  ut- 
most confidence."  A  few  hours  before  his  dissolution,  he  addressed  himself  to  the 
last  enemy  in  a  strain  like  that  of  the  Apostle,  when  he  exclaimed,  "O  death  !  where 
is  thy  sting  ? "  Displaying  his  characteristic  fervor,  as  though  he  saw  the  tyrant  ap- 
proaching, he  said,  "What  art  thou  ?  I  am  not  afraid  of  thee.  Thou  art  a  vanquished 
enemy  through  the  blood  of  the  Cross." 

20 — 22.  disciple,  e^c.,  t'.e.,  John,  what  .  .  do?  CA;.,  "and  this  one — 
what?"  Not  mere  curiosity,  but  mingled  with  concern  for  his  friend,  saith,  etc.,' 
Jesus  does  not  say  that  Jo.  should  not  sufTer,  but  implies  that  one  may  glorify  his 


Chap. 


ci.  23—35. 


JOHN. 


555 


master,  by  patient  waiting,  as  much  as  another  by  heroically  dying,     thee 

me,  consecration  rather  than  speculation  is  needed.     Let  ea.  look  to  himself,  follow 

Christ,  and  glorify  God  whether  by  life  or  by  death. 

Speculation  versus  practice. — I.  The  Apostle's  question:  1.  It  seems  to  show 
that  he  assumed  to  have  a  right  to  ask  Christ  any  question ;  2.  And  he  thought  it  the 
province  of  religion  and  its  teachers  to  solve  these  doubts.  II.  The  Saviour's  reply. 
From  it  we  learn:  1.  That  the  teacher's  work  is  to  improve  characters;  2.  That  the 
teacher  of  religion  will  find  enough  to  do  without  answering  unnecessary  questions. 
Peter's  question  and  its  answer. — I.  Peter's  question:  1.  It  indicated  deep  interest 
in  his  brother  disciple ;  2.  Unbounded  confidence  in  Christ.  II.  Christ's  answer:  1. 
Unreasonable  curiosity  rebuked;  2.  Quiet  acquiescence  in  the  Lord's  will  recom- 
mended; 3.  Following  Christ  enjoined  as  the  supreme  duty.     Forsyth. 

Traditions  of  deaths  of  the  Apostles. — Matthew  is  supposed  to  have  suffered 
martyrdom,  or  was  slain  with  the  sword,  at  a  city  of  Ethiopia.  Mark  was  dragged 
through  the  streets  of  Alexandria,  in  Egypt,  till  he  expired.  Luke  was  hanged  on  an 
olive  tree  in  Greece.  John  was  put  into  a  cauldron  of  boiling  oil  at  Rome,  and  es- 
caped death.  He  afterwards  died  a  natural  death  at  Ephesus,  in  Asia.  James  the 
Great  was  beheaded  at  Jerusalem.  James  the  Less  was  thrown  from  a  pinnacle  or 
wing  of  the  Temple,  and  then  beaten  to  death  with  a  fuller's  club.  Philip  was  hanged 
up  against  a  pillar,  at  Hierapolis,  a  city  of  Phrygia.  Bartholomew  was  flayed  alive 
by  the  command  of  a  barbarous  king.  Andrew  was  bound  to  a  cross,  whence  he 
preached  to  the  people  till  he  expired.  Thomas  was  run  through  the  body  with  a  lance 
at  Coromandel  in  the  East  Indies.  Jude  was  shot  to  death  with  arrows.  Simon 
Zelotes  was  crucified  in  Persia.     Matthias  was  first  stoned,  and  then  beheaded. 

23 — 25.  saying,  thus,  with  no  better  foundation,  are  many  popular  beliefs 
adopted,  said  not,  the  saying  was  founded  on  their  conjecture,  not  on  his 
statement,  this  .  .  disciple,  proving  that  Jo.  is  ref.  to  in  such  expressions 
as  "the  disc,  whom  Jesus  loved."  many  .  .  did," in  the  course  of  His  won- 
derful life,  suppose,  etc.,^  a  proverbial  hyperbole  (as  in  xii.  19),  fig.  of  speech, 
wh.  would  be  well  understood. 

The  sufficiency  of  the  Gospels. — Supposing  a  complete  biography  of  Christ  to 
have  been  committed  to  writing,  let  us  consider — I.  The  enormous  magnitude  of 
such  a  biography;  II.  The  exceeding  cumbrousness  which  would  attend  it. 
Ho^nilist. 

The  venerable  Bede. — On  the  evening  of  the  26th  of  May,  a.  d.  735,  as  St. 
Cuthbert  informs  us,  an  unusual  silence  pervaded  the  Monastery  of  Jarrow.  The 
monks  spoke  in  anxious  whispers.  On  a  low  bed  in  one  of  the  cells  lay  an  aged 
priest;  his  wasted  frame  and  sunken  eyes  told  that  death  was  near;  his  breathing 
was  slow  and  labored.  Near  him  sat  a  young  scribe,  with  an  open  scroll  and  a  pen 
in  his  hand.  Looking  with  affectionate  tenderness  in  the  face  of  the  dying  man,  he 
said,  ''Now,  dearest  Master,  there  remains  only  one  chapter,  but  the  exertion  is  too 
great  for  you."  "  It  is  easy,  my  son,  it  is  easy,"  he  replied;  "take  your  pen,  write 
quickly;  I  know  not  how  soon  my  Maker  will  take  me."  Sentence  after  sentence 
was  uttered  in  feeble  accents,  and  written  by  the  scribe.  Again  there  was  a  long 
pause;  nature  seemed  exhausted.  Again  the  boy  spoke — "Dear  Master,  only  one 
sentence  is  wanting."  It,  too,  was  pronounced  slowly  and  painfully.  "It  is  fin- 
ished," said  the  scribe;  "It  is  finished,"  repeated  the  dying  saint,  and  then  added, 
"Lift  up  my  head;  place  me  in  the  spot  where  I  have  been  accustomed  to  pray." 
With  tender  care  he  was  placed  as  he  desired.  Then  clasping  his  hands,  and  lift- 
ing his  eyes  heavenward,  he  exclaimed,  "Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost !  "  and  with  the  last  word  his  spirit  passed  away.  Thus  died 
the  venerable  Bede ;  and  thus  was  completed  the  first  Anglo-Saxon  translation  of 
the  Gospel  of  St,  John,     ^uar.  Review, 


hides  Itself  with 
its  own  leaves." 
Bernard. 

"  It  is  a  kind  of 
sacrilege  to 
break  into  God's 
holy  place  and 
pry  into  His  se- 
cret sanctuary, 
and  desire  to 
know  more  than 
He  would  have 
us  to  know." 
Salxnan. 

"Peter  himself 
was  sharply 
chid  for  pi-ying 
out  of  curiosity 
into  that 
which  concerned 
him  not.  This 
sharp  rebuke, 
saith  one,  might 
possibly  make 
him  set  so  black 
a  brand  against 
this  very  sin, 
when  he  ranks 
'  the  busybody ' 
with  murderers 
and  thieves." 
Gurnall. 

more  is  left 
unwritten 
than  is 
placed  on 
record 

a  Jo.  XX.  30. 
6  Am.  vil.  10. 
"  Testimony  is 
like  an  arrow 
shot  from  a  long- 
bow ;  the  force  of 
it  depends  on  the 
strength  of  the 
hand  that  draws 
it.  Argument  is 
like  an  arrow  f  r. 
a  cross-bow,  wh. 
has  equal  force 
though  shot  by  a 
child."  Lord  Ba- 
con. 

"In  the  discovery 
of  truth,  in  the 
development  of 
mail's  mental 
powers  and 
privileges,  each 
generation  has 
its  asslgn'd  part; 
and  it  Is  for  us 
to  endeavor  to 
perform  our  por- 
tion of  this  per- 
petual task  of 
our  species." 
Wkfwell, 


UntroDuctlon. 

I.  Author,  I^uke  (see  Intro,  to  Gospel).  1.  Universal  testmy.  of  antiq.  {Iren.,  Clem.,  Alex., 
Tert,  Euse.,  Jero.,  etc.).  2.  Confirm,  by  inter,  evidence.  (1)  The  continuation  of  a  former  treatise — 
i/ie  Gospel  (cf.  Ac.  i.  1 ;  Lu.  i.  3).  (2)  Dedicated  to  same  person.  (3)  Similar  peculiarities  of  diction, 
and  turns  of  thought.  3.  Name  of  Lu.  annexed  to  this  bk.  in  sev.  anc.  Gk.  MSS. ;  and  to  old  Syriac 
Ver.  (sup.  to  have  been  made  at  close  of  1st,  or  begin,  of  2nd  cent).  11.  Title.  Prob.  adopted  by 
Lu.  himself  (Wordsworth),  certainly  very  anc.  Thus  Tert.  refg.  to  this  bk.  as  Acta  Apostolorum, 
calls  it  Commentarium  Lucce.  In  these  "Actings  of  Apostles"  {Trpd^ef;  ^ATCoaroXcov)  "two  of  the 
Apostles — Peter  and  Paul — are  selected  as  specimens  of  the  rest;  and  certain  acts  of  theirs  are  chosen 
as  specimens  of  their  operations"  {Wordsworth.  ButAlford  is  of  opinion  the  title  proceeded  fr.  the 
transcribers).  III.  Time.  Ab.  a.d.  63.  Could  not  have  been  writt,  bef.  Paul's  two  yrs.'  imprison,  at 
Rome  (a.d.  61 — 63),  bee.  the  hist,  reaches  down  to  that  event;  nor  aft.,  bee.  it  does  not  speak  of  his 
release.  IV.  Place.  Prob.  Rome  (^{/brcf),  though  some  say  Achaia.  V.  Language.  Greek.  "Com- 
paratively classical."  VI.  Readers.  Christians,  whether  Jews  or  Gentiles  {Alford).  VII.  Design. 
The  narration  of:  1.  The  fulfilment  of  the  prom,  of  the  Father  by  descent  of  Holy  Spirit;  2.  The 
results  of  that  outpouring,  by  the  disper.  of  Gospel  among  Jews  and  Gentiles.  The  book  is  not  The 
Acts  of  the  Apostles,  but  merely  some  Acts  of  certain  Apostles  which  are  related  by  the  author,  inter- 
mixed with  the  acts  of  others  among  the  Christian  community,  where  such  additions  were  needful  to 
make  the  story  clear.  Lumby.  It  is  suflScient,  however,  for  every  purpose  of  guidance  and  instruc- 
tion; for,  in  the  first  place,  fr.  the  marvellous  results  of  the  Pentecostal  effusion,  it  illustrates  the 
spiritual  nature  of  the  Christian  Church ;  in  the  second  place,  it  exhibits  the  universality  of  Chris- 
tianity, Gentiles,  as  well  as  Jews,  being  gradually  admitted  to  the  full  privileges  of  the  Gospel ;  and, 
in  the  third  place,  without  any  formal  code  on  the  subject,  it  exhibits,  interspersed  throughout,  the 
leading  principles  wh.  should  govern  the  visible  organization  of  Christian  societies"  {Liddon).  In 
determining  the  relation  of  the  Gospels  to  the  Acts,  it  is  not  enough  to  say  that  while  the  Gospels 
contain  the  history  of  the  Master's  ministry,  the  Acts  record  that  of  the  Apostles'.  Both  alike  narrate 
the  work  of  the  Lord;  the  Gospels  what  He  did  in  Person,  the  Acts  what  He  did  by  His  chosen  wit- 
nesses. Arnot.  Vni.  Credibility.  Unquestionable,  proved  by — 1.  Many  undesigned  coincidences 
betw.  Acts  and  both  Epss.  of  Paul,  and  Profane  History.  2.  From  sev.  particular  circumstances 
recorded  in  the  Acts.  Thus  (1)  when  Paul  was  sent  fr.  Caesarea  to  Rome  he  was  committed  to  the  care 
of  Julius,  oflBcer  of  Augustan  Cohort  {^eftadzfji),  i.e.,  a  Roman  Cohort  wh.  had  the  honor  of  bear- 
ing the  name  of  the  Emperor;  now  fr.  Josephus  {Wars,  ii.  13.  7;  12.  5;  Ant.  20,  6),  we  learn  that 
the  Rom.  garrison  at  Caesarea  was  composed  chiefly  of  Syrians ;  but  there  happened  to  be  then  a 
small  body  of  Rom.  soldiers  stationed  there,  who  were  disting.  by  the  name  of  the  Augustan 
{2e/3aaTTf)  Cohort  (Ac.  xxvii.  1).  So  (2)  Sergius  Paulus  (Ac.  xiii.  7),  "  the  deputy,"  is  designated  by 
a  Gk.  title  (dveuTrdroS),  wh.  was  app.  only  to  those  govs,  of  provinces  who  were  invested  with  pro- 
consular dignity.  Was  Cyprus  a  proitorian  pro  v.  ?  (the  appoint,  to  which  belonged  to  the  Emperor,  and, 
therefore,  govd.  by  a  proprcetor),  or  was  it  a  consular  pro  v.?  (having  the  appoint,  vested  in  the  Senate, 
and  hence  govd.  by  a  proconsul).  Once,  Cyprus  was  praetorian  ;  but  ace.  to  Bion  Cassius  (liv. ; 
Sueton.  Aug.  47)  it  was  now  proconsular:  and  he  designates  the  govr.  by  the  same  title  as  Lu.  in  the 
Acts  {Bp.  Marsh' s  Lect.  ii.  79 — 82).  "  The  Acts  of  the  Apos.  is  a  portraiture  of  the  Church ;  it  is  a  histor- 
ical picture  delineated  by  the  Holy  Ghost  guiding  the  hand  of  the  Evangelical  painter  St.  Luke.  It  has, 
as  its  central  figure,  Jesus  Christ,  perfect  God  and  perfect  Man.  He  is  the  source  of  all  the  life  and 
beauty  displayed  in  this  heavenly  landscape ;  and  therefore,  it  will  be  remembered,  the  Apostles  are 
careful  to  disclaim  for  themselves  all  independent  power"  {Wordsworth). 


S^nop0l0. 


{According  to  Home.) 

Part  I. — Rise  and  progress  of  the  Mother  Church 
at  Jerusalem,  from  Ascension  to  first  Jewish 
persecution i.— viii.  4. 

Part  II.— Dispersion  of  Disciples— Propagation 
of  Gospel  among  Samaritans— Conversion  of 
Paul— Church  at  Antioch viii.  5— xii. 

Part  III.— Labors  of  Paul,  and  Bai-nabas,  and 
others,  among  remote  Gentiles xlii. — xxviil. 

(According  to  Ayre.) 

Part  I. — Peteb — Gospel  among  the  Jews. 

1.  Church  in  Jerusalem 1. — vli. 

2.  Church  extension viii. — xii. 

Part  II. — Paul — Gospel  among  the  Gentiles. 

1.  His  ministry  at  large xiii.— xxii.  26. 

2.  His  ministry  in  bonds xxii.  27 — xxviii. 


(According  to  Bengel.) 
Part  I.— To  and  Including  Pentecost i.,  ii. 

Part  II. — Acts  in  Jerusalem,  Judaea,  Samai'ia, 
among  the  circumcised iii.— ix.,  xii. 

Part  III. — ^Acts  in  Ccesarea,  and  admission  of 
Gentiles x.,  xl. 

Part  I'V.— First  journey  of  Barnabas  and  Paul 
among  the  Gentiles xiii. ,  xiv. 

Part  v.— Council  at  Jerusalem xv. 

Part  "Vl.— Second  journey  of  Paul xvi.— xix.  20. 

Part  "VlI.— Third    journey,    as    far    as    Rome 

xix.  21 — xxviii. 


Cbronolog^. 


EVENTS. 


Ascension 

Stephen's  death 

Conversion  of  Paul 

Paul's  first  journey  to  Jerus.  (Ix.  26). 

James'  death , 

Paul's  2nd  journey  to  Jerus.  (xi.  30).. 

Paul's  1st  Misy.  Tour 

Paul's  3rd  journey  to  Jerus.  (xv.) 

Paul  at  Corinth 

Paul's  4th  journey  to  Jerus.  (xvili.  22) 

Paul  at  Ephesus 

Paul's  5th  journey  to  Jerus.  (xxi.  17)., 
Paul  at  Rome 


AUTHORITIES. 


33 
34 
35 
38 
44 
44 

45-6 
53 
54 
56 

56-9 
59 
63 


33 
34 
35 
38 
44 
44 

44-7 
49 
62 
54 

54-7 
58 
61 


01 

(E 

cS 

a 

tib 

0 

§ 

a 

33 

31 

37? 

35 

— 

38 

44 

44 

44 

44 

— 

44 

— 

52 

54? 

53 

— 

55 

— 

56-8 

60 

59 

63 

62 

30 

37 

37 
38  40 

41 

44 

44 
50-4 
50-4 
50  4 

.^7 

58 
61-3 


Po 


30 

33 

34 

37 

44 

44 

45 

49 
50-1 
52-4 
52-4 

58 

61 


Manuscripts  were  first  collected  by  Origen  (a.d.  185 — 253)  for  his  Ilexajjla.  After  inven.  of 
printing,  Erasmus  was  earliest  collator  of  Greek  MSS. ;  Kennicott,  for  his  Heb.  Bible,  coll.  630 ;  De 
Rossi,  734  more.  Ab.  600  MSS.  have  been  coll.  for  recent  eds.  of  N.T.  Most  ancient  MSS.  at  pres- 
ent in  existence  are  (1)  C.  Alexandriniis,  4  vols,  fol.,  in  Brit.  Mus.,  a  present  fr.  Cyrillus  Lucaris, 
Patriarch  of  Constantinople,  to  Chas.  I.;  he  got  it  fr.  Alexandria;  date  ab.  4th  or  5th  cent.  (2)  C. 
Vaticanu.<i,  in  Vatican  Library,  Rome;  date  prob.  betw.  300  and  400  a.d.;  one  small  4to  vol.  (3) 
C.  Sinaiticus,  disc,  by  Tischendorf  in  convent  of  St.  Katherine  on  Mt.  Sinai,  a.d.  1844 — 1859,  and 
presented  by  him  to  Alex.  n.  of  Russia ;  date  ab.  middle  of  4th  cent.  All  these  MSS.  are  more  or 
less  imperfect. 


Chap.  i.  1—8. 


561 


CHAPTER   THE  FIRST. 

I,  2.  fotmei',  and  since  the  Acts  are  brought  down  to  a.d.  63,  the  Gos.  of  Lu. 
was  written  bef.  that  time,  treatise,  word,"  narrative,  history:  Ln.  refs.  to  his 
Gospel.  Theophilus  {notes  Lu.  i.  3).  began  .  .  teach,  began,  i.e.,  while  in 
person  on  the  earth.  Lu.,  in  his  sequel  to  his  Gos.,  proceeds  to  relate  what  this 
same  Jesus,  having  ascended  into  heaven,  continues  "to  do  and  to  teach"  by  the 
power  and  ministration  of  the  Holy  Ghost,  until  .  .  up.  [for  notes  on  Ascen- 
sion, see  Mk.  xvi.  19;  Lu,  xxiv.  51].    after   .   .   Apostles. 

The  uniqueness  of  Christ's  ministry  on  earth. — His  ministry  on  earth  was — L 
Original  and  initiatory- — 1.  Its  originality:  (1)  His  works,  (2)  His  teaching,  (3)  His 
life,  were  original;  2.  Its  initiatoriness.  Resumed  in  person  after  His  death.  His 
personal  ministry  after  His  passion  was — 1.  An  undoubted  reality;  2.  Confined  to 
His  disciples:  (1)  Its  grand  object  was  the  kingdom  of  God;  (2)  Its  grand  endeavor 
was  to  prepare  them  to  become  His  proi)agandists.    Somilist. 

Tlte glorified  Christ. — Mr.  Beecher  somewhere  speaks  of  "a  Christ  a  thousand 
times  more  glorious  than  Jerusalem  ever  saw ;  a  Christ  a  thousand  times  freer  and 
fuller  of  the  manifestations  of  love  than  any  historical  Christ;  a  Christ  larger  in 
every  way  than  the  Christ  of  the  past;  a  Christ  enwrapping  every  soul  as  the  whole 
atmosphere  of  a  continent  broods  over  each  particular  flower;  a  Christ  conceived  of 
as  living  near,  as  overhanging,  as  thinking  of  each  one,  and  as  working  for  him." 
Do  we  know  anything  of  this  Christ  ?  The  same  Christ  as  we  have  in  the  Gospels, 
and  yet  not  the  same :  for  a  man  may  know  the  Christ  of  history  and  yet  be  unsaved, 
but  to  know  the  risen,  ascended,  ever-present  Christ  is  salvation  itself.     A.  Verran. 

3 — 5.  showed  .  .  alive,"  that  they  might  witness,  from  their  own  person- 
al knowledge,  to  the  reality  of  the  Resurrection,  many  .  .  proofs,  as  the 
various  acts  of  a  living  person.  He  breathed  upon  them,  ate  with  them,  spoke  to 
them,  walked  among  them,  etc.  forty  days,  time  enough  to  accustom  them  to 
His  presence,  and  remove  every  doubt  of  His  Resurrection,  assembled''  .  . 
promise,  i.e.,  its  fulfilment,  realization.  Father,  as  predicted  in  O.T.«  heard 
.  .  Me,  esp.  in  His  last  words./  John"  .  .  hence,  descent  of  Spirit  ab.  ten 
days  aft.* 

Attitude  of  the  Ajwstles. — Note — 1.  Their  obedience.  Christ  had  told  them  to 
go  to  Jerusalem  and  witness  first  where  it  is  hardest  and  most  perilous  to  do  so ;  and 
where  their  testimony  will  reach  the  thousands  of  Pentecost.  It  is  not  by  peering 
into  mysteries  that  we  gain  grace  to  be  faithful  witnesses,  but  by  unquestioning  obe- 
dience to  plain  commands.  They  who  are  willing  to  do  His  will  shall  know  His  teach- 
ing. 2.  Their  fellowship.  Christ  had  appointed  them  a  common  mission  and  prom- 
ised a  common  gift.  And  so  they  stayed  together  till  it  should  come.  As  it  is  in  the 
way  of  obedience  that  we  learn  the  truth,  it  is  in  the  way  of  fellowship  that  we  most 
often  receive  the  richest  spiritual  gifts.  3.  And  then,  of  course,  they  prayed;  not  of 
necessity  only  for  that  which  He  had  promised,  but  quite  as  much,  perhaps,  for  pa- 
tience to  wait  for  it,  and  then  for  grace  to  use  it.  Obedient  souls,  waiting  together 
for  the  promised  gift  of  Christ,  will  alwaj's  pray.  These  three  things  shall  make  you 
strong  to  be  witnesses,  martyrs  if  need  be,  unto  Him.     Monday  Club. 

The  Gospel  first  tested  at  Jerusalem,. — At  the  village  near  which  I  reside,  there  is 
a  foundry  for  casting  cannon.  After  cannon  are  cast  they  are  tested  by  the  founders. 
They  first  put  in  a  single  charge.  If  the  cannon  can  bear  that  they  put  in  the  double 
charge.  If  the  cannon  can  bear  that  without  bursting,  then  they  are  pronounced  fit 
for  the  field  of  battle,  or  for  the  deck  of  a  man-of-war.  The  casters  act  wisely,  for 
should  there  be  one  flaw  it  is  better  that  it  should  be  detected  in  the  foundry-yard 
than  when  in  the  act  of  being  fired.  Now  the  Gospel  was  a  new  and  untried  instru- 
ment. It  had  to  be  tested,  and  where  better  than  at  Jerusalem  ?  If  it  could  stand 
the  test  there  it  could  stand  it  anywhere.  Peter  fired  the  first  gun,  and  three  thou- 
sand were  converted  in  one  day.     Williams. 

6 — 8.  together,*  aft.  the  occas.  mentioned  in  v.  4.  wilt  .  .  restore,  imply- 
ing faith  in  His  Messiahship,  yet  betraying  a  worldly  view  of  His  kingdom.  times= 
any  period.  seasons=liniited,  definite  time,  which  .  .  power,  i?.  F.,  "set 
within  his  own  authority."  power,-'' might,  efficiency,  after  .  .  you,  without 
Him,  what  were  they  ?  what  could  they  do?    witnesses,  J'?- F,  " my  witnesses " ; 


introduction 

a  "A  modest 
name  for  his 
Gospel."  Chrys- 
osiom. 

b  Ma.  xxvlli.  19; 
Mk.  xvl.  15;  Lu. 
xxlv.  46—48. 

It  requires  str'ng 
convictions  ot 
the  truths  we  be- 
lieve In  order  to 
be  diligent  in  the 
propagation  of 
them. 

What  magnifi- 
cent confidence! 
The  Church  has 
one  Lord,  one 
thing  to  say- 
Jesus  Christ 
came  Into  the 
world  to  save 
sinn'rs.and  went 
out  of  the  world 
to  pray  for  His 
Church  and  sus- 
tain His  servants 
In  all  the  stress 
of  life  and  in  all 
the  anxiety  of 
service.   Parker. 

"  If  you  preach, 
and  act  not  ac- 
cordingly, you 
seem  to  propose 
to  me  an  impoo- 
siblllty."  Chrys- 
estom. 


Christ's  last 
command 

c  Mk.  xvl.  14;  Lu. 
xxiv.  36:  Jo.  xx. 
19,  26—28;  xxi.  1, 
12,14;  ICo.  XV.  5. 

The  best  proof  of 
Christ's  resur- 
rection Is  a  liv- 
ing Church,  wh. 
Itself  is  walking 
In  a  new  life,  and 
drawing  life  fr. 
Him  who  hath 
overcome  death. 
Christlieb, 

d  Lu.  xxiv.  29, 44, 

49. 

eAc.  li.  16;  Joel 
11.  28. 

/Jo.  xlv.  16,  17 
26;  XV.  26;  x\i.  7 

g  Ma.  ill.  11. 

h  Of.  V.  3,  with 
ii.  1. 

the  office  of 
tlie  Apostles 

I  Ma.  xxiv.  3 ;  Lu. 
xvii.  20, 21. 

j  IiU.  xxiv.  49. 


662 


ACTS. 


Chap.  1.  9 — 14. 


A.D.  30. 

a  Ma.  xxvUl.  19 ; 
Mk.  xvl.  15. 

h  '•  They  under- 
stood this  com- 
mand only  of 
Jews  scattered 
thro,  the  world, 
xi.  19."     Alford. 

"  They  hoped  by 
going  to  our  Lord 
together,  more 
readily  to  ob- 
tain an  answer." 
Bengel. 

"  You  are  taken 
up  with  your 
few  days  on  the 
earth ;  and  in 
your  few  days 
upon  earth  you 
wish  to  have 
everything  ful- 
filled." Augtistim. 


the  Ascen- 
sion 

Ln.  xxiv.  51. 

dPa.  vii.  10—13; 
Ma.  xxlv.  30; 
xxvl.  64;  Lu.  xxi. 

27. 

Nothing  is  more 
dangerous  than 
Idleness.  He  who 
has  nothing  to  do 
will  soon  be  do- 
ing something 
wrong.  "Our 
idle,"  says  an 
eminent  divine, 
"  are  Satan's 
busy  days." 
Anon. 

'•  The  stars  de- 
clare His  birth, 
and  are  observed 
at  His  passion. 
The  clouds  wel- 
come Him  on  His 
Ascens  on,  and 
surroundHim  on 
His  return  to 
judgment."  Seda. 

the  meeting 
in  the  upper 
room 


e  Ma.  X.  2 — 4;  Lu. 
vl.  14—16. 

/  Ma.  X.  4. 

g  The  political 
sect.  Zealots,  from 
whom  Simon  is 
sa  d  to  have 
been  named,  did 
not  appear  till  a 
later  period.  See 
also  Lightfoot  on 
Recisim  of  N.  T., 
138. 

A  Jo.  vii.  5. 


the  special,  and  peculiar  work  of  the  Apostles, 
the  world.* 


unto 


earth,"  the  field  is 


Christ's  last  xvords  on  earth. — They  were  words  of — I.  Correction.  They  seemed 
to  check  the  spirit  of  idle  curiosity  concerning  the  future.  11.  Encouragement.  III. 
Direction.  They  point  to — 1.  The  nature;  2.  The  universality;  3.  The  method,  of 
their  ministry.     IV.  Benediction.     Homilist. 

The  witness  of  a  good  life. — Faith  that  is  lived  is  what  gives  efficacy  to  faith  pro- 
fessed. Rev.  Dr.  Deems  told  this:  "A  Christian  man  one  day  said  to  a  friend,  ' Un- 
der whose  preaching  were  you  converted?'  'Nobody's,' was  the  answer;  'it  was 
under  my  aunt's  'practising.'"  He  then  made  an  earnest  appeal  to  aunts  to  exam- 
ine their  characters  and  lives,  to  see  if  these  contained  converting  power. 

The  advent  of  Christiaiuty. — The  enfeebled  world  was  tottering  on  its  founda- 
tions when  Christianity  appeared.  The  natural  religions,  which  had  satisfied  the 
parents,  no  longer  proved  sufficient  for  their  children.  The  new  generations  could 
not  repose  contented  within  the  ancient  forms.  The  gods  of  every  nation,  when 
transported  to  Rome,  there  lost  their  oracles,  as  the  nations  themselves  had  lost  their 
liberty.  Brought  face  to  face  in  the  Capitol,  they  had  destroyed  each  other,  and  their 
divinity  had  vanished.  A  great  void  was  occasioned  in  the  religion  of  the  world. 
Then  the  Word  was  made  flesh;  God  appeared  among  men,  and  as  man,  to  save 
that  which  was  lost.  In  Jesus  of  Nazareth  dwelt  all  the  fulness  of  the  Godhead 
bodilj'.  This  is  the  greatest  event  in  the  annals  of  the  world.  Former  ages  had 
paved  the  way  for  it;  the  latter  ages  flow  from  it.  It  is  their  centre  and  bond  of  unity. 
Henceforward  the  popular  superstitions  had  no  meaning,  and  the  slight  fragments 
preserved  from  the  general  wreck  of  incredulity  vanished  before  the  majestic  orb  of 
eternal  truth.     D'Aubigne. 

g — II.  wlieii  .  .  things,  and  others."  beheld,  they  were  witnesses  of 
the  Ascension,  as  well  as  of  the  Resurrection,  etc.  cloud,  as  a  chariot  to  convey 
Him  to  heaven.  He  will  come  in  like  manner.*^  stedfastly,  their  eyes  intently 
fixed  upon  the  ascending  cloud,  men,  angels:  though  they  might  be  glorified 
saints.  Moses  and  Elias  had  appeared  on  the  mt.  of  Transfig.,  why  not  these,  or 
others,  on  mt.  of  Ascension  ?    come     .     .    manner,  visibly,  in  the  air. 

Tlie  Ascension  of  Christ. — I.  By  what  it  was  preceded:  1.  Their  minds  were  pre- 
pared for  some  extraordinary  event;  2.  They  were  directed  as  to  their  future  con- 
duct; 3.  They  were  enriched  with  special  benediction.  II.  The  Ascension  itself. 
Antoine  Clarion. — How  do  we  noxo  see  the  Lord  ascending  ? — I.  "With  heartfelt 
thanks  for  His  gifts  and  promises.  H.  With  joyful  wonder  at  the  glory  of  His  de- 
parture. III.  With  pious  expectation  of  His  second  coming  which  He  has  promised. 
Westermeyer. — The  promises  of  the  deiJarting  Redeemer. — I.  He  is  with  us:  1.  In 
the  Scriptures;  2.  In  our  holiest  feelings;  3.  In  the  form  of  those  who  bear  His 
image.  II.  Even  now  He  is  already  come  again  to  judgment,  bee.  by  Him  the  good 
and  bad  are:  1.  Made  manifest;  2.  Separated;  3.  Assigned  to  their  respective 
places.     Schleiermacher. 

Tlie  Ascension  :  its  diffusive  benefits. — So  long  as  a  lamp  in  a  room  is  placed  on 
a  low  level  its  light  may  be  intercepted  by  the  bodies  of  persons  around  it,  and  so 
prevented  from  reaching  others  who  are  in  the  remoter  corners.  But  let  it  be  lifted 
up  to  the  ceiling,  and  it  sheds  its  beams  down  on  all  who  are  below.  Our  Lord, 
while  on  earth,  was  circumscribed  by  place  and  earthly  relationships ;  but  since  His 
ascension.  His  presence  and  influence  are  difl'used  everywhere  through  the  spiritual 
world,  as  the  rays  of  the  sun  are  through  the  natural.     Gouldburn. 

12—14.  Sabbath  .  .  journey,  2,000  cubits,  or  about  3-4  of  a  mile,  up- 
per room,  of  some  private  house,  abode,  etc.,"  not  as  a  residence,  but  place  of 
frequent  resort.  25elotes,  Ok.,  =  zealot,  for  wh.  Kananite  (erroneously  spelt  Can- 
aanite^  in  A.V.)  is  the  Heh.  form.  Perh.  so  called  fr.  his  former  Jewish  zeaU  con- 
tinued, perseverance  and  steadfastness  in  Christian  faith  and  worship,  accord, 
entire  harmony  of  view  and  feeling.  Mary,  last  mention  of  her  in  N.T,  breth- 
ren, prob.  kinsmen,  who,  at  first,  had  not  believed  on  Him.* 

The  first  prayer-meeting  after  the  Ascension. — I.  The  scene  of  this  meeting,  in 
an  "  upper  room."  H.  The  attendance  at  it.  The  roll  of  names  here  given  reminds 
us  of:  1.  The  sociality  of  Christ's  system;  2.  The  triumph  of  grace  in  reuniting  the 
Apostles;  3.  The  ravages  of  sin.  Judas  was  missing.  III.  The  spirit  of  it:  1.  Of 
union:  2.  Perseverence.     Thomas. 

Recognition  of  the  Sabbath. — This  characteristic  feature  of  the  first  day  of  the 


Chap.  i.  15—23. 


ACTS. 


563 


week  is  one  of  the  most  remarkable  in  the  history  of  the  world.  In  mountain  re- 
cesses, in  rural  hamlets,  in  hoary  cathedrals,  and  humble  chapels,  in  ships  far  ofl  on 
the  sea,  in  the  distant  wilderness  settlement,  amidst  the  most  civilized  nations  and 
amongst  the  rudest  barbarians,  wherever  the  Christian  community  exists,  there,  as  a 
rule,  is  found  Christian  worship  upon  this  day.  From  the  snows  of  Labrador  in  the 
north  to  the  Coral  Islands  in  the  south,  from  the  plains  of  India  in  the  east,  across 
Africa  and  Europe,  and  on  to  the  Rocky  Mountains  of  the  far  west,  when  the  sun  ushers 
in  this  day  of  the  Lord,  it  ushers  in  a  day  of  worship  for  all  ranks  and  conditions  of 
men.  On  this  day  tens  of  thousands  of  Christian  ministers  read  from  the  Bible,  and 
ofler  up  prayer  in  the  midst  of  millions  who  gather  around  them,  listening  to  their 
words  or  joining  in  their  devotions,  while  angels  bear  the  mighty  hallelujah  chorus 
of  praise  I'isiug  from  the  earth  to  the  throne  of  God.  It  is  not  too  much  to  say,  that 
without  the  Sunday,  the  Church  of  Christ  could  not  as  a  visible  society  exist  on 
earth.     Macleod. 

15 — 17.  in  .  .  days,  the  ^enbetw.  Ascension  and  Pentecost.  Peter,  not 
urged  by  others  as  conceding  any  pre-eminence,  but  prompted  by  his  own  impetuous 
enthusiasm,  names,  R.V.,  "persons;"  believers  in  Jerus.  alone.  Many  else- 
where." needs,  not  simply  in  verification  of  the  Scripture;  but  in  leading  on  the 
completion  of  Christ's  work  ace.  to  the  Scriptures.  Holy  Ghost  .  .  spake, 
inspiration  of  Scriptures.'*    part,  see  Gk.,"  the  lot  or  office  of  this  ministry. 

The  first  ecclesiastical  meeting  for  business. — I.  The  nature  of  the  business.  It 
was  business:  1.  Of  very  grave  importance;  2.  In  wh.  the  assembled  Church  had  a 
duty  to  fulfil ;  3.  Which  the  assembled  Church  was  competent  to  discharge,  irrespect- 
ively of  external  society.  II.  Its  order:  1.  Peter's  address;  2.  The  nomination  of 
two;  3.  The  united  prayer  to  heaven;  4.  The  casting  of  lots  and  the  election. 
Thomas. 

Peter  claims  no  authority. — On  every  occasion  St.  Peter  speaks  as  an  equal  to 
his  equals.  He  claims  no  supreme  authority ;  no  authority,  in  fact,  at  all  over  and 
beyond  what  the  others  possessed.  He  does  not,  for  instance,  on  this  occasion  claim 
the  right  as  Christ's  vicar  to  nominate  an  Apostle  into  the  place  of  Judas.  He  merely 
asserts  his  lawful  place  in  Christ's  kingdom  as  first  among  a  body  of  equals  to  sug- 
gest a  course  of  action  to  the  whole  body  which  he  knew  to  be  in  keeping  with  the 
Master's  wishes,  and  in  fulfilment  of  His  revealed  intentions.    Stokes. 

18 — ao.  (now,  etc.,  vv.  18,  19, <*  are  supposed  to  be  an  explanation  of  Lu.,  and 
not  part  of  P.'s  address,  purchased,*  i.e.,  furnished  occa.  for  purchasing,  fall- 
ings, Ma.f  does  not  say  that  he  did  not  fall  after  he  had  hanged  himself;  nor  does 
Luke  say  he  did  not  hang  himself  bef.  he  fell.s'  known,  the  treachery,  the  suicide 
of  Judas ;  and  purchase  of  the  field,  dwellers,  not  the  discs,  only.  Aceldama 
.  .  blood,  bought  with  the  price  of  blood;  sprinkled  with  his  blood  who  took  the 
price.)  written,*  quotation  fr.  LXX,  used  by  Hellenistic  Jews,  for  whom,  as  well 
as  for  Gentile  converts,  Lu.  wrote,    bishoprick,  R-  V.,  "office." 

The  wages  of  sin. — I.  Judas  ought  to  have  been  a  disciple  of  Christ,  and  he  be- 
trayed his  Lord.  II.  He  ought  to  have  performed  the  duties  of  his  bishopric,  and  he 
acquired  the  field  of  blood.  HI.  He  ought  to  have  proclaimed  the  Risen  One,  and 
he  perished  as  a  suicide.  IV.  He  ought  to  have  received  the  Holy  Ghost,  and  he 
went  into  condemnation.     Florey. 

The  death  of  a  traitor. — The  Duke  of  Buckingham,  having  by  an  unfortunate 
accident  lost  the  army  which  he  had  raised  against  the  usurper  Richard  HI.,  was 
forced  to  flee  for  his  life  Without  page  or  attendant.  At  last  he  took  refuge  in  the 
house  of  Humphrey  Bannister  at  Shrewsbury,  who,  being  oue  of  his  servants,  and 
having  been  formerly  raised  by  him  from  a  low  condition,  would,  he  trusted,  be  ready 
to  afiford  him  every  possible  protection.  Bannister,  however,  upon  the  King's  pro- 
clamation, promising  £1,000  reward  to  him  that  should  apprehend  the  Duke,  betrayed 
his  master  to  John  Merton,  high  sherifT  of  Shropshire,  who  sent  him  under  a  strong 
guard  to  Salisbury,  where  the  King  then  was,  by  whom  he  was  condemned  to  be  be- 
headed. But  Di%ine  vengeance  pursued  the  traitor  and  his  family;  for,  on  demand- 
ing the  £1,000,  that  was  the  price  of  his  master's  blood.  King  Richard  refused  to  pay 
it,  saying,  "He  that  would  be  false  to  so  good  a  master,  ought  not  to  be  encour- 
aged."   He  was  afterwards  hanged  for  manslaughter,     Wldtecross. 

ai — 33.     companied,  associated,  been  of  our  company,     from    .    .    John, 

i.e.,  the  begin,  of  His  public  life,  resurrection,*  the  main  point  to  wh.  testi- 
mony should  be  borne ;  as  it  was  the  seal  of  the  rest,     they,  all  who  were  ad- 


Peter's  ad- 
dress 

a  1  Co.  XV- 6. 
&  2  Pe.  i.  21. 

When  God  con- 
fers any  gift  He 
expects  that  it 
shall  be  used  for 
His  honor  and 
man's  benefit. 
Stokes. 

c  From  the  Gk. 
kA^Pos.  lot,  we 
have  the  word 
clergy,  being 
founded  on  the 
idea  of  the  order 
as  one  divinely 
appointed.  It  is 
us'd  in  the  plural 
in  1  Pe.  V.  3, 
where  it  Is  ren- 
dered heritage, 
and  is  applied  to 
Christians  gen- 
erally. 

"He  is  blind  who 
doth  not  see  in 
the  history  of  the 
Acts  of  the  Apos- 
tles, that  the  su- 
premacy, or  sov- 
ereignty of  pow- 
er, did  not  rest 
in  the  person  of 
any  one  single 
Apostle,  but  in 
the  Apostolical 
College."  Abp. 
Bramhall. 


tlie  death  of 
Judas 

d  Calvin,  Kuinoel, 
Olshausen,  etc. 

e  Ma.  xxvll.  5  ff. 

/Ma.  xxvli.  5. 

g  He  may  have 
hung  himself  fr. 
the  limb  of  a 
tree,  on  the  edge 
of  a  precipice  nr. 
the  valley  of  Hln- 
nom,  and  that, 
the  rope  break- 
ing, he  fell  to  the 
earth  and  was 
dashed  to  pieces. 
In  that  val.  was 
the  field  pur- 
chased with  his 
"thirty  pieces  of 
silver."    Hackett. 

h  Vs.  Ixix,  25; 
cix.  8. 


the  election 
of  an  Apostle 
proposed 

I  Ac.  Iv.  33;  Jo. 
V.  21—29;  Ro.  i. 
4;  Iv.  24;  x.  9;  Ga. 
1.  1. 


564 


AOTS. 


Chap.  11.  X— 4. 


a  Ma.  xxvii.  56; 
Mk.  vl.  3. 

"We  know  how 
important  an 
article  this  of 
Christ's  reaur- 
rection  Is,  how 
particular  a 
stress  the  Scrip- 
tures of  the  New 
Testament  lay 
upon  it,  and  how 
frequently  it  is 
mentioned  in  a 
sense  so  compre- 
hensive, as  to 
conclude  the 
whole  object  of 
the  Christian 
faith."  Dean  Stan- 
hope. 

"There  is  a  fit 
and  proper  place 
for  all  things. 
An  angel  looks 
not  more  fair  in 
h  e  a  V  en,  than 
does  a  devil  in 
hell."   Gerson. 


Matthias  Is 
elected 

fcPr.  iil.  5,6;  IS. 
Xvi.7;lCh.xxviii. 
9;  Je.  xvii.  10; 
Ke.  ii.  23. 

c  "A  euphemis- 
tic designation 
of  the  place  of 
punishment  in 
which  the  sin  of 
Judas  rendered 
it  just  that  he 
should  have  his 
abode."  OUhau- 
sen. 

d  Pr.  xvl.  33. 


Pentecost 

eLe.  xxiii.  15,16; 
r>e.  xvl.  9. 

"  The  Holy  Ghost 
Is  given  on  earth, 
that  we  should 
love  our  neigh- 
bors, and  He  is 
given  from  hea- 
ven, that  we 
should  loveGod." 
Gregory. 

tongues  of 
fire 

f  Calvin,  Hein- 
riches,  etc. 

See  A.  J.  Mor- 
ris' "  Words  for 
Heart  and  Life," 
135. 

"He  came  in  a 
sound,  to  awake 
them;  in  wind,  to 
move  them;    In 


dressed — the  120.  appointed  two,  perhaps  the  only  ones  who  were  qualified  to 
be  put  in  nomination.  Joseph,  perh.  Joses,  the  bro.  of  James.'*  Barsabas  (so7i 
of  Saba),  mentioned  here  only.     Matthias,  appears  here  only. 

Two  qualificatiOTis  needful. — I.  A  measure  of  Christian  knowledge, — he  must  be 
one  who  is  acquainted  with  the  person  and  earthly  life  of  Jesus  from  his  own  per- 
sonal knowledge,  n.  A  measure  of  Christian  faithfulness, — he  must  be  one  who  has 
remained  all  the  time  true  to  Jesus,  without  going  back  or  being  offended  at  Him. 
Both  these  are  even  now  the  qualifications  which  belong  to  the  ministerial  office: — 
I.  A  living  acquaintance  with  the  Lord.     II.  A  heartfelt  cleaving  to  Him.     Oerok. 

To  be  a  witness  with  us  of  His  resurrection. — This  grand  fact,  the  resurrection 
of  Jesus  Christ  from  the  dead,  was  the  burden  of  the  earliest  Apostolic  ministry 
(chap.  ii.  29 — 33;  iii.  15;  xiii.  30 — 37;  xvii.  31),  and  on  this  fact,  witnessed  to  by 
the  Apostles  from  their  personal  knowledge,  the  truth  of  the  Christian  religion  was 
based.  Observe,  then,  that  the  Apostles  were  chosen  as  personal  witnesses  of 
Christ's  life,  ministry,  death  and  resurrection  (comp.  John  xv.  27),  that  when 
Judas  died,  one  was  selected  able  to  bear  this  personal  testimony  from  personal 
knowledge,  that  Paul  claimed  to  be  an  Apostle  because  he  had  seen  the  risen  Lord 
(1  Cor.  ix.  1 ;  xv.  8),  and  that  thus  in  the  very  nature  of  the  case  the  Apostles 
could  have  no  successors  after  the  then  generation  had  passed  away.     Abbott. 

24 — 26.  knowest  .  .  hearts,*  inner  life,  thoughts,  principles,  purposes, 
moral  character,  shew,  by  the  lot  we  cast.  Thou  .  .  chosen,  laying  aside 
personal  preferences,  the  choice  was  left  with  Him.  ministry,  service,  actual 
duty,  apostleship,  I.e.,  its  official  dignity,  own  place,<=  perdition,  gave  . 
.  lots,  B.V.,  "gave  lots  for  them,"  prob.  in  a  vase,  names  being  written  on 
slips  of  parchment,    lot  fell,''  either  first  name  drawn  out,  or  majority  of  votes. 

The  choice  of  Matthias  by  lot,  an  evidence  of  a  faith. — A  faith  wh. — I.  Even 
after  painful  experiences,  despairs  not  of  the  triumph  of  the  kingdom  of  Christ.  II. 
Recognizes  the  high  calling  and  importance  of  the  apostolic  office.  III.  In  con- 
sciousness of  its  own  weakness,  refers  the  decision  to  the  Lord  in  everything. 
Spiegelhauser. 

Hypocrisy  does  not  disprove  the  reality  of  religion. — Will  you  say  that  there  are 
no  real  stars,  because  you  sometimes  see  meteors  fall,  which  for  a  time  appear  to  be 
stars  ?  Will  you  say  that  blossoms  never  produce  fruit,  because  many  of  them  fall 
off,  and  some  fruit  which  appears  sound  is  rotten  at  the  core  ?  Equally  absurd  is  it 
to  say  there  is  no  such  thing  as  real  religion,  because  many  who  profess  it  fall  away 
or  prove  to  be  hypocrites  in  heart.     Payson. 


CHAPTER   THE  SECOND. 


I,  2.  Pentecost,"  lit.,  fiftieth.  Fiftieth  day  fr.  second  day  of  passe,  interval 
=seven  weeks,  a  week  of  weeks,  hence  called  in  O.T.  the  feast  of  weeks,  place, 
the  upper  room,  as  .  .  wind,  R.V.,  "as  of  the  rushing  of  a  mighty  wind." 
filled,  i.e.,  the  sound. 

The  day  of  Pentecost. — The  occurrences  of  this  day  exhibits  I.  Evidence  of  a  special 
Divine  influence.  II.  The  Divine  mission  of  Jesus,  and  the  truth  of  Christianity. 
III.  The  folly  of  opposition  to  Christ's  kingdom.  IV.  The  grand  means  of  advanc- 
ing Christ's  cause  and  saving  sinners.  V.  The  Christian  minister's  grand  source 
of  encouragement.    VI.  The  reality  and  importance  of  revivals  of  religion.  Dickinson. 

3,  4.  cloven  .  .  fire, -R. F.,  "tongues  parting  asunder;"  the  tongues  of 
fire  parted  themselves  off  like  streams  from  one  source ;  or  like  branches  fr.  one 
root,  and  distributed  themselves  among  them,  sat  .  .  them,  many  old  writ- 
ers^"  sup.  the  flame  to  have  exhibited  a  tongue-like  appearance,  filled,  abundant 
fulfilment  of  the  promise,  other,  other  than  they  had  learned.  This  would  sugg. 
that  the  Gospel  was  designed  for  men  of  all  languages,  and  that  these  Apostles  were 
to  preach  it  among  all  nations. 

The  day  of  Pentecost. — I.  Hitherto  the  disciples  had  been  silent.  Now  necessity 
was  laid  upon  them  to  speak,  because  they  were  "filled."  II.  Men  spoke  with  other 
tongues  instantaneously.  Who  can  tell  how  rapidly  all  human  intellects  may  work 
when  inspired  ?  III.  Christianity  has  already  poured  a  new  spirit  into  society,  poetry. 


Chap.  ii.  5—8. 


ACTS. 


565 


the  arts  and  sciences.  Sin  is  like  an  incubus  on  the  human  heart,  hindering  free 
movement.  Men  now  travel  and  correspond  with  greater  ease  than  formerly ;  who 
can  tell  but  there  will  be  found  a  "royal  road  to  learning?"  IV.  The  wonderful 
works  of  God  are  easily  translatable.  The  Church  leads  in  the  study  of  language. 
The  Bible  is  the  first  book  printed  in  barbarous  tongues.  V.  Truth,  though  Christian 
truth,  cannot  satisfy  man.  Only  God  can  do  that.  We  now  need  the  Spirit  for  con- 
versions as  much  as  ever.      Jones. 

Tlie  coming  of  the  Holy  Spirit. — I  am  sitting,  on  a  summer's^day,  in  the  shadow 
of  a  great  New  England  elm.  Its  long  branches  hang  motionless;  there  is  not 
breeze  enough  to  move  them.  All  at  once  there  comes  a  faint  murmur;  around  my 
head  the  leaves  are  moved  by  a  gentle  current  of  air;  then  the  branches  begin  to 
sway  to  and  fro,  the  leaves  are  all  in  motion,  and  a  soft,  rushing  sound  fills  my  ear. 
So  with  every  one  that  is  born  of  the  Spirit.  I  am  in  a  state  of  spiritual  lethargy, 
and  scarcely  know  how  to  think  any  good  thought.  I  am  heart-empty,  and  there 
comes,  I  know  not  where  or  whence,  a  sound  of  the  Divine  presence.  I  am  inwardly 
moved  with  new  comfort  and  hope,  the  day  seems  to  dawn  in  my  heart,  sunshine 
comes  around  my  path,  and  I  am  able  to  go  to  my  duties  with  patience.  I  am 
walking  in  the  Spirit,  I  am  helped  by  the  help  of  God,  and  comforted  with  the  com- 
fort of  God.  And  yet  this  is  all  in  accordance  with  law.  There  is  no  violation  of 
law  when  the  breezes  come,  stirring  the  tops  of  the  trees ;  and  there  is  no  viola- 
tion of  law  when  God  moves  in  the  depths  of  our  souls,  and  rouses  us  to  the  love 
and  desire  of  holiness.     Clarke. 

5,  6.  dwelling'^  both  residents  and  visitors  at  the  feast,  devout,  God- 
fearing,    every  nation,  many  and  distant  lands,    when    .     .     abroad,  B.  V., 

"when  this  sound  was  heard."  "It  was  heard  overall  the  neighborhood,  prob. 
over  all  Jerus.""  together,  to  what  seemed  the  centre,  or  source  of  the  sound. 
every    .     .     language,  one  of  the  Apos.  employed  this,  another  that  language. 

Filled  with  the  Sjnrit. — I.  The  company  had  the  Spirit  of  God — nothing  else. 
II.  They  were  Jilled  with  this  Spirit.  III.  As  an  evidence  of  this  fulness  they  began 
to  speak.     They  were  filled  first.     Andrews. 

Filled. — An  organ  filled  with  the  ordinary  degree  of  air  which  exists  everywhere  is 
dumb ;  the  touch  of  the  plaj'er  can  elicit  but  a  clicking  of  the  keys.  Throw  in  not 
other  air,  but  an  unsteady  current  of  the  same  air,  and  sweet,  but  imperfect  and  un- 
certain, notes  immediately  respond  to  the  player's  touch ;  increase  the  current  to  a 
full  supply,  and  every  pipe  swells  with  music.  Such  is  the  soul  without  the  Holy 
Ghost,  and  such  are  the  changes  which  pass  upon  it  when  it  receives  the  Holy  Ghost, 
and  when  it  is  "  filled  with  the  Holy  Ghost."  In  the  latter  state  only  is  it  fully 
imbued  with  the  Divine  nature,  bearing  in  all  its  manifestations  some  plain  re- 
semblance to  its  God,  conveying  to  all  on  whom  it  acts  some  impression  of  Him, 
mounting  heavenward  in  all  its  movements,  and  harmoniously  pouring  forth,  from 
all  its  faculties,  the  praises  of  the  Lord.     Arthur. 

7,  8.  Galileans,^  people  of  one  country  and  language,  how,  since,  being 
all  of  one  land,  they  naturally  speak  one  and  the  same  tongue,  born,  speak  it,  too, 
as  well  as  we  who  fr.  birth  have  used  it. 

Tfie  outpouring  of  the  Spirit  upon  the  disciples  of  the  Lord. — I.  "What  is  neces- 
sarily implied  in  it.  II.  The  external  signs  under  wh.  the  Spirit  appeared.  III. 
The  power  wh.  He  immediately  showed  in  the  disciples.  IV.  The  effect  wh.  He  pro- 
duced upon  the  rest  of  the  people.     Laughbein. 

The  want  of  the  Holy  Spirit. — It  is  as  if  you  saw  a  locomotive  engine  upon  a 
railway,  and  it  would  not  go;  and  they  put  up  a  driver,  and  they  said,  "  Now,  that 
driver  will  just  do."  They  try  another  and  another.  One  proposes  that  such  and 
such  a  wheel  should  be  altered;  but  still  it  will  not  go.  Someone  then  bursts  in 
amongst  those  who  are  conversing,  and  says,  "No,  friends;  but  the  reason  why  it 
will  not  go  is  because  there  is  no  steam;  that's  why  it  will  not  go.  There  may  be 
some  faults  about  it;  it  may  want  a  bit  of  paint  here  and  there;  but  it  will  go  well 
enough  with  all  those  faults  if  you  do  but  get  the  steam  up."  But  now  people  are 
saying,  "  This  must  be  altered,  and  that  must  be  altered."  But  it  would  go  no  bet- 
ter unless  God  the  Spirit  should  come  to  bless  us.  That  is  the  Church's  great  want; 
and,  until  that  want  be  supplied,  we  may  reform  and  reform,  and  still  be  just  the 
same.     "We  want  the  Holy  Spirit.    Spurgeon. 


fire,  to  enlighten 
and  warm  them : 
In  tongues,  to 
make  them 
speak."  Farindon. 

There  Is  no  place 
for  silent  Chris- 
tians under  the 
adm  inistratlon 
of  the  HolyGhost. 
The  pressure  of 
God  upon  the 
heart  Inevitably 
finds  escape  at 
the  lip.  Park- 
hurst. 


the  multi- 
tude assem- 
bles 

There  were  three 
classes  of  dis- 
persed Jews:  (1) 
Those  led  into 
captiv.  by  Shal- 
maneser  (B.C. 
721),  most  of  w'm 
were  in  Parthia, 
Media,  Elamitis; 
(2)  Nebuchadnez- 
aar  (B.  c.  606), 
chiefly  i  n 
Mesopota- 
mla ;  (3)  Ptole- 
my Lagus  (B.C. 
329),  who  carried 
inhabitants  of 
Jerusalem  Into 
Egypt. 

a  Alford,  so  also 
Hackelt,  Meyer, 
De  Wette,  etc. 


their  as-  i 

tonishment  ,^ 

6  Jo.  vll.   52;  Ac-hif 
1   11  -'ifin 

*•  ^'■'  what 

"That    a    g^^  ^^^ 
number  of  fif^^^f„^<i 
men    and    oi,^^"^^?^ 
illiterate  pera<:y    ^^^ 
should  all   on 
sudden    becom' 
linguists,  and  in  ._ 
an   hour's    time  __ 
be  able  to  speak  .„ 
intelligibly    to  a  v, " 
great       number     '' 
and    variety    of 
nations  in  their 
respective     Ian-     "^ 
guages,    was  an    ^^ 
ability  which  in  ^^ 
those       circum-  ^^g 
stances  of  place,    g^g 
time,    and    per-  ^„ 
sons,  wherein  it    ^j 
was      exercised,    ^j. 
may    Justly    be 
concluded         to 
have  been  super- 
natural or  mira- 
culous." Hen.  B, 
Boyle. 


or  the 
dwick. 


It 


566 


ACTS. 


Chap.  II.  9— X5. 


many  na- 
tions 

Organ! zat ions 
are  good  things, 
but  there  Is 
something  more 
essential.  With 
the  fulness  of  the 
Spirit  our  organ- 
ization will  be 
filled  with  power, 
our  orthodoxy- 
pulsate  with 
love,  our  culture 
have  in  it  no 
Phariseeism,and 
our  liberty  al- 
ways serve  the 
interests  of  truth 
and  godliness. 
Anon. 

a  cf.  Ma.  xxvl.  73, 
7i;  Mk.  xiv.  69— 
72. 

"Christ  became 
the  one  language 
of  the  whole 
world."    Jerome. 


some  doubt, 
others  mock 

h  Lu.  1.  49;  1  Ti. 
ill.  16;  Eo.  1.  16. 

c  Jahn  says  that 
sweet  ivine  was 
produced  from 
dried  grapes,  by 
soaking  them  in 
old  wine,  and 
then  pressing 
them  a  second 
time.  It  was  very 
intoxicating. 

"Behold       their 

folly      convicted 

by    the     season 

itself,  how  could 

there     be      now 

g  j^  wine    at    Pente- 

jjQ   -30st?      But    cal- 

rany  is  blind." 

that  ^®  ^^^  speaks 
love  J.  heavenly 
borp.hings,  speaks 
_4^  with  new 
^p    tongues."     Greg- 

G 

^  Peter's  de- 
fence of  the 
Apostles 


Sh  akespeare 
means  us  to  re- 
cognize consum- 
mate skill  in 
Mark  Antony's 
handling  of  the 
Boman  citizens 
at  CsEsar's  fun- 
eral; but  he  used 
flattering  words, 
and  he  spoke  in 
order  to  rouse 
the  people  agst. 


9,  lo.  Parthians,  ef<:,  design  of  Ln.  to  show  in  bow  many  tongues  the  Apos. 
spoke.  Judaea,  "The  people  of  Jems,  would  be  astonished  to  hear  Galileans  speak 
the  dialect  of  Judaea  with  puritj'.""  Jews  .  .  proselytes,  fr.  the  various  dis- 
tricts ref.  to.     The  proselytes  were  Jews  converted  fr.  heathenism. 

T7ie  thousand-tongued  hallelujah  of  the  world  in  honor  of  Ood. — I.  Begun  on 
the  morning  of  creation  in  the  kingdom  of  nature.  II.  Renewed  at  Pentecost  in  the 
kingdom  of  grace.  III.  Perfected,  but  never  finished,  on  the  day  of  manifestation 
in  the  kingdom  of  glory.     Gerok. 

Language. — Language  must  either  have  been  revealed  from  heaven,  or  it  is  the 
fruit  of  human  invention.  The  latter  opinion  is  embraced  by  Horace,  Lucretius, 
Cicero,  and  most  of  the  Gk.  and  Rom.  writers ;  the  former  by  the  Jews,  and  Chris- 
tians, and  the  profoundest  philosophers  of  France  and  England.  It  has  been  aflSrmed 
that  Hebrew  was  the  language  spoken  by  Adam ;  but  others  deny  this,  and  say  that 
the  Heb.,  Chaldee,  and  Arabic  are  only  dialects  of  the  original  long-lost  and  un- 
known. Of  the  Heb.,  the  Chaldee  and  Syriac  are  dialects.  The  orig.  European 
languages  were  thirteen  (viz.,  Greek,  Latin,  Dutch,  Sclavonian,  spoken  in  the  E. ; 
Welsh;  Biscayan,  spoken  in  Spain;  Irish;  Albanian,  in  the  mountains  of  Epirus; 
Tartarian,  the  old  Illyrian;  the  Sazygian,  remaining  yet  in  Liburnia;  the  Chaucin,  in 
the  N.  of  Hungary;  and  the  Finnic,  in  E.  of  Friesland).  Arabic  is  the  mother-tongue 
of  Africa.  Fxom  the  Lat.  sprang  the  Italian,  French,  and  Spanish ;  and  fr.  the  Span- 
ish the  Portuguese.  The  Turkish  is  a  mixed  dialect  of  the  Tartarian.  From  the 
High  Dutch,  or  Teutonic,  sprang  the  present  German,  Danish,  Swedish,  Norwegian, 
English,  Scotch,  etc.  There  are  3,664  known  Is.,  or  rather  dialects,  in  the  world:  737 
Asiatic,  587  European,  276  African,  1,624  American. 

II— 13.  wonderful    .    .    God,'' ^«/.,  great  things  of  God.    what   .    .   this? 

their  minds  impressed  by  the  miracle,  others,  to  whom  the  Apos.'  discourse  was 
senseless,  bee.  unintelligible,  new  wine,  sweet,'^  not  new,  for  the  vintage  had  not 
yet  come. 

The  multitude  in  amazement. — I.  A  multitude  gathered  from  all  parts  of  the 
world.  II.  Gathered  for  religious  purposes.  III.  Astonished  by  a  miracle:  1.  They 
heard  Galileans  speak  in  other  tongues;  2.  They  heard  in  their  own  tongues,  every 
man,  the  wonderful  works  of  God.  IV.  Variously  affected:  1.  All  were  amazed;  2. 
Some  inquired;  3.  Some  mocked.    Wagstaff. 

Divine  and  human  agency. — Once  upon  the  sea-shore,  watching  the  "getting 
off"  of  a  fishing  smack,  I  saw  in  it  a  union  of  work  and  dependence  that  charmed 
me.  The  fishermen  brought  the  craft  down  the  beach  as  far  as  they  could  and  then 
left  her  awhile  until  the  tide,  which  was  flowing,  neared  her.  Meantime  two 
anchors  had  been  cast  out  to  sea,  from  which  were  ropes  to  a  windlass  in  the  centre 
of  the  vessel.  Soon  the  surf  (for  the  sea  was  fresh)  began  to  run  round  her  as  she 
lay  a  dead  weight  upon  the  shore.  Then  the  waves  began  to  curl  over  and  break 
upon  her  side.  The  men  at  the  windlass  took  a  turn  and  made  the  rope  fast.  And 
now  every  moment  the  tide  had  more  power  over  her.  At  last  one  wave  swept 
higher  than  any  before ;  she  shook — rose — glided  down  towards  the  deep — the  men 
turning  the  handle  of  the  windlass  quickly  as  possible  Half  an  hour  after  she  was 
flying  away  before  the  breeze,  a  very  contrast  to  the  dead  weight  she  looked  upon 
the  beach.  That  vessel  is  the  Church.  The  Holy  Ghost  is  the  tide.  The  ropes  and 
the  windlass  are  human  agencies  only  to  be  used  in  dependence  on  the  tide.  The 
tide  is  coming  in.  The  Church  feels  its  power.  She  moves — she  rises.  0  God  ! 
send  the  billow  that  shall  float  her  now,  and  send  her  careering  on  her  course,  with 
the  breeze  of  the  Spirit!     Brown. 

14,  15.  Peter,  note  the  change  wrought  in  him  by  the  Holy  Spirit,  stand- 
ing, having  taken  up  his  station.  Boldness,  with  .  .  eleven,  identifying 
himself  with  them;  they  concurring  in  what  he  said.  This  the  first  public  testimony 
of  the  witnesses,  lifted  .  .  voice,  perh.  bee.  of  his  voice  he  may  have  been 
l)ut  forward.  A  fisherman  with  a  strong  voice,  words,  his  speech  again  betraj's 
him;  but  7)0 w  as  an  earnest  preacher  of  the  truth,  third  .  .  day,  ab.  9  a.m., 
bef.  wh.  time  the  Jews  held  it  unlawful  to  take  food  during  a  festival,  still  more  to 
drink  wine. 

St.  Peter's  first  sermon. — ^I.  The  congregation ;  a  notable  one,  all  Jews,  showing 
the  extent  of  the  dispersion.  The  audience  needed  nothing  but  faith  in  Jesus 
preached  to  them.  II.  The  brave,  outspoken  tone  of  this  sermon  shows  the  in- 
fluence of  the  Spirit  on  St.  Peter's  mind.    III.  Its  enlarged  and  enlightened  charac- 


Chap.  ii.  i6— ai. 


567 


ter.  He  had  gained  a  conception  of  the  true  catholic  nature  of  Christianity.  IV. 
The  sermon  contains  the  great  principles  of  universal  Christianity  as  opposed  to  a 
humanitarian  scheme.  He  taught  boldly  the  miraculous  element  in  Christ's  life. 
V.  It  shows  St.  Peter's  method  of  using  quotations  from  the  Old  Testament. 
Stokes. 

Missionary  character  oj  Christianity. — There  is  one  feature  of  Christianity 
which  must  strike  the  mind  of  every  observer,  viz.,  that  no  other  system  of  religion 
in  the  world  is  missionary.  They  all  limit  themselves  to  the  people,  country,  and 
clime  where  they  have  grown.  Where  are  the  missionaries  of  the  religions  of  China, 
of  India,  of  Africa,  of  Persia,  of  Japan  ?  But  no  sooner  was  Christianity  introduced 
into  the  world  than  it  sent  forth  its  agencies  beyond  the  place  of  its  introduction. 
"Jerusalem,  Judaea,  Samaria,  and  the  utmost  parts  of  the  earth,"  are  the  scope  of 
its  operations.  "Go  ye  into  all  the  world  and  preach  the  Gospel  to  every  crea- 
ture," is  the  command  of  its  Spirit  to  all  its  agents;  and  hence,  Christianity  has  its 
agents,  institutions,  literature,  and  means  in  every  quarter  of  the  globe.  What  does 
this  prove  for  Christianity  ?  That  as  a  system  of  religion,  it  is  nobler,  grander, more 
benevolent  and  diffusive  than  any  other ,  and  the  success  which  has  crowned  Chris- 
tianity wherever  it  has  gone,  demonstrates  that  it  is  Divine  in  its  origin ;  adapted  to 
all  minds,  hearts,  lives,  and  countries;  civilizing,  meliorating,  saving,  and  beautify- 
ing in  its  eflects;  and  the  only  religion  which  can  restore  a  fallen  world  to  its  glori- 
ous Creator  and  God.     Bate. 

l6 — ^18.  by  .  .  Joel,"  though  he  was  the  mouthpiece,  not  author  of  the 
words,  Peter,  under  the  direct  influence  of  the  Spirit,  recognizes  the  Divine  origin  of 
the  Book,  and,  etc.,  the  LXX.  being  chiefly  quoted,  the  .  .  days,  in  N.T. 
this  express.  =  age  of  Messiah,  "  the  world's  last  great  moral  epoch."  all  flesh,  not 
Jews  only,  prophesy,  not  rnQvoiy  foretell,  but  teach  (forthtell).  visions,  revela- 
tions to  waking  sense,     dreams,  revelations  in  sleep. 

Tour  young  men  sJiall  see  visions. — I.  Some  visions  have  most  disastrous  re- 
sults, e.g.,  Napoleon's.  II.  Nevertheless,  good  and  grand  visions  have  been  realized. 
III.  How  much  of  good  would  have  been  lost  if  all  men  had  quenched  their  first  half- 
fashioned  ideals — Luther  and  Fox,  for  examples.  IV.  God's  suggestions  to  men  are 
more  visionary  to  the  outside  world  than  to  the  child  of  God.  Men  of  science  endure 
similar  ordeals ;  Stephenson,  e.g.  V.  A  God-like  vision  is  that  of  aroused  missionary 
zeal — (1)  Its  realization  is  needed;  (2)  This  is  possible ;  (3)  It  is  probable ;  (4)  It  is 
required.  VI.  To  this  end  there  should  be  a  revival  of  prayer  and  earnest  sympathy 
among  the  young ;  a  larger  and  more  efficient  staff  of  collectors  and  contributors; 
one  among  us  "separated  to  the  work;  "  a  spirit  of  considering  it  a  privilege  to  be 
set  apart.  This  vision  can  be  realized  by  personal  consecration,  greater  information, 
constant  work  at  home.     Spurgeon. 

Dreams. — Our  better  dreams  have  more  than  strength  and  manhood  in  them ; 
they  have  self-conquest,  self-denial.  Amid  the  vulgar  contentment  and  self-seeking 
of  society,  we  sometimes  envy  a  life  like  that  of  Livingstone,  given  for  Africa  and 
the  slaves.  But  what  will  give  to  the  faint  outline  of  these  dreams  substance  and 
shape  ?  The  approach  of  Christ  will.  When  we  do  good  we  find  we  are  blessed. 
Christ  gives  us  ends,  methods,  power.  We  dream  of  the  future.  We  refuse  to  stop 
short  at  the  barriers  earth  and  time  erect.  Our  visions  project  themselves  past 
these.  Such  visions  oftea  get  very  faint  as  men  grow  older,  and  sometimes  die  away 
altogether.  Thoughts  that  once  soared  towards  the  setting  sun  come  down  to  earth 
like  a  bird  grown  weary  of  the  wing.  It  is  Christ  alone  who  gives  permanence  to 
such  visions.  We  get  from  Him  sudden  flashes  of  the  glory  of  the  New  Jerusalem. 
He  brings  immortality  to  light  in  our  hearts.     J.  F.  Ewing. 

19 — ZX.  wonders,  e^c,  prodigies,  as  at  the  crucifixion — the  eclipse — rending  of 
rocks — earthquake  at  resurrection,  day  .  .  I/Ord,*  ace.  to  Heb.  prophets, 
the  day  when  God  will  punish  His  enemies  for  rejection  of  His  mercy,  whosoever, 
everyone,  "no  union  with  any  external  association  or  succession  required;  the 
promise  is  to  individuals  as  individuals."  name  .  .  lyord,  i.e.,  of  Christ. 
saved,  fr.  doom  of  rejecters,  and  admitted  to  joys  of  His  Kingdom. 

Salvation. — I.  Its  nature.  Deliverance  from  the  guilt,  the  power,  the  conse- 
quences of  sin ;  acceptance  of  God,  the  conquest  of  evil,  heaven.  II.  Calling  on  the 
name  of  the  Lord  involves  a  sense  of  helplessness,  a  conviction  of  God's  power  to 
help,  and  that  He  will  help.     III.  It  includes  the  poor,  the  ignorant,  the  bad.  Burn. 

Reliance  on  Christ. — Might  I  be  permitted  to  advert  to  my  own  experience,  I 


the  assassins  of 
CcBsar,  not  agst. 
themselves.  St. 
Peter  had  to  ad- 
dress the  crowd 
on  a  theme  -wh. 
could  not  be  wel- 
come, and  to  stir 
them  to  self-con- 
demnation. F)-(i- 
ser. 

In  Peter's  ad- 
dress  we   have : 

(1)  Defence  of 
character  of 
Apos.,  vv.   14,  15. 

(2)  Miracle  ex- 
plained as  fulfil, 
of  prophecy,  w. 
16—21.  (3)  Gift  of 
Spirit  as  the  act 
of  the  once  cru- 
cified, but  now 
exalted  Jesus,  w. 
30—33.  (4)  The 
claim  olChrist  as 
the  Messiah,  vv. 
2-2—29,  34r-36. 

the  gift  of 
the  Spirit 
predicted 

a  Joel  11.  28,  29. 

There  are  two 
gifts  or  faculties 
which  every  one 
who  would  be  a 
power  among 
their  fellows 
must  do  their 
utmost  to  culti- 
vate. The  first  is 
the  power  of  in- 
sight into  the 
circumstances  of 
their  own  time 
and  place.  The 
second  is  the 
power  of  fore- 
sight. After  we 
have  convinced 
ourselves  of  how 
and  what  things 
are,  we  shall  then 
try  to  see  what 
they  may  be- 
come; how  and 
to  what  extent 
they  may  be 
changed  for  the 
better.   Chadwick. 

"Printing  Is  an  * 
art.inwhichman  ' 
was  indisputa- 
bly Instructed  by 
the  same  great 
Teacher,  who 
taught  him  to 
embroider  for 
the  service  of  the 
sanctuary ;  and 
which  amounts 
almost  to  as 
great  a  blessing 
as  the  gift  of 
tongues."  Cowper. 

who  may  be 
saved 

h  Mk.  xill.  21 


568 


A  CTS. 


Chap.  11.  22— S9. 


" Ju  dg  men t  s 
against  the  wick- 
ed come  quick 
after  these  grand 
manif  estations 
of  grace;  the  dis- 
play of  the 
former  is  a  warn- 
ing to  us  to  ac- 
cept the  latter." 
Bengel. 

vindication 
of  Christ 

a  Ma.  11.  23 ;  xxi. 
11;  Mk.  i.  24; 
X.  47;  Lu.  iv.  34; 
xviii.  37;  xxiv. 
19;  Jo.  1.45;  xvlii. 
5,  7 ;  Xlx.  19. 

6  Jo.  1.  46 ;  c/.  vii. 
41. 

c  "By  lawless  hands 
Is  meant  the  in- 
strumentality of 
the  heathen  Ro- 
mans, whom  the 
Jews  had  used  as 
their  tools  to 
compass  our 
Lord's  death." 
Lightfoot,  Rev.  of 
N.  T.,  120. 

d  Cf.  Col.  1.  18. 


Christ  is 
David's  I^ord 

e  Ps.  xvi.  8—11. 
/Ac.  xui.  36. 
g  As  In  Lu.  11.  26. 

History,  from  the 
beginning  of  it  to 
the  end  of  it,  is 
all  resurrection ; 
the  straining, 
tenser  and  tens'r 
straining,  of  the 
immured  life  of 
God  in  the  world. 
Parkhurst. 

"  The  Apostle 
does  not  make 
David  to  speak 
these  things  first 
of  himself,  and 
then  of  the  Mes- 
siah, only  in  a 
secondary  sense ; 
hut  quotes  them 
as  referring  to 
Christ  alone." 
Jeffery. 


David's 
sepulchre 

h  Ac.  xlli.  36,  37. 

i  Jos.  Ant.  xvl.  7, 
1.  The  mosque 
still  shown  as 
Neby  David,  on 
8.  brow  of  Zlon, 
cannot  be  far  fr. 
true  site. 


should  saj',  that  I  have  found  nothing  so  salutary  as  to  turn  the  mind  immediately  to 
the  Saviour.  "  AVhosoever  calleth  upon  the  name  of  the  Lord,  shall  be  saved."  To 
pray  immediately  to  Christ,  to  cast  ourselves  incessantly  upon  His  power  and  grace 
as  revealed  in  the  Gospel,  appears  to  be  the  best  antidote  to  every  despondency.  I 
have  no  doubt  that  we  are  much  wanting  to  ourselves  in  not  having  more  direct 
dealings  with  the  Saviour,  or  not  addressing  Him  now  in  the  same  spirit  in  which  He 
was  applied  to  for  the  relief  of  bodily  diseases.  He  is  exalted  at  the  right  hand  of 
God,  for  the  purpose  of  dispensing  pardon,  peace,  and  eternal  life,  to  all  that 
humbly  seek  His  aid;  and,  wonderful  condescension!  He  has  declared,  "He  will  in 
no  wise  cast  out  whosoever  cometh  unto  Him."    Hall. 

23 — 24.  men  .  .  Israel, = Jews,  yet  a  ref.  to  the  promises.  Naza- 
reth," he  boldly  applies  to  Jesus  their  scornful  epithet*  approved  .  .  you, 
lit.,  s/iow/t/ori'^,  accredited  to  you.  miracles, -B-T^-,  "  mighty  works  " ;  wonders, 
bee.  they  are  inexplicable  to  men:  signs,  bee.  they  attest  character  and  claim. 
Wonders  excite  attention,  sig^is  signify  something  for  the  mind's  instruction,  de- 
livered, etc.,  according  to  the  determined  counsel,  i.e.,  plan,  wicked  hands,' 
by  the  hand  of  the  lawless  ones,  having  .  .  death,  "  having  loosed  the  pangs 
of  death. "<*    not  possible,  for  the  Divine  purpose  cannot  fail. 

77ie  Resurrection. — I.  The  impossibility  that  Christ  should  be  holden  of  death 
was  moral.  Love  and  right  conquered.  IL  It  is  one  of  the  strongest  instinctive 
moral  feelings  of  man  that  virtuous  being  ought  to  continue.  This  feeling  is  inten- 
sified in  contemplating  the  life  of  Jesus.  He  could  not  die.  IH.  To  give  the  world 
the  proof  that  virtue  does  not  die,  om-  Lord  came  back  to  earth.  This  showed  His 
own  Divinity,  it  also  showed  that  virtue  and  holiness  are  immortal.     Gladden. 

Sublimity  of  the  Gosjoel. — The  Bible  contains  a  complete  series  of  facts  and  of  his- 
torical men  to  explain  time  and  eternity,  such  as  no  other  religion  has  to  offer.  If  it 
is  not  the  true  religion,  one  is  very  excusable  in  being  deceived ;  for  everything  in 
it  is  grand,  and  worthy  of  God.  I  search  in  vain  in  history  to  find  the  similar  to  Jesus 
Christ,  or  anything  which  can  approach  the  Gospel.  Neither  history  nor  humanity, 
nor  the  ages,  nor  nature  offer  me  anything  with  which  I  am  able  to  compare  it  or  ex- 
plain it.  Here  everything  is  extraordinary.  The  more  I  consider  the  Gospel,  the 
more  I  am  assured  that  there  is  nothing  there  which  is  not  beyond  the  march  of 
events,  and  above  the  human  mind.  Even  the  impious  themselves  have  never  dared 
to  deny  the  sublimity  of  the  Gospel,  which  inspires  them  with  a  sort  of  compulsory 
veneration.  What  happiness  that  book  procures  for  those  that  believe  it !  What 
marvels  those  admire  there  who  reflect  upon  it !     Napoleon  I. 

25 — 27.  David  speaketh,*  Peter  shows  {vv.  29 — 31)  that  David's  words 
could  not  ref.  to  himself  but  to  Christ.  (So  also  Paul.-O  foresaw,  R.  V-,  "beheld." 
tongue,  i-e.,  soul.  Here  the  Gk.  substitutes  the  instrument  wh.  the  soul  uses  in 
expressing  its  joy.  flesh,  body  as  disting.  fr.  soul,  rest,  in  the  grave,  hope, 
confidence,  my  soul,  Heb.  \(\.\ovi\=myself.  hell.  Hades,  the  Heb.  Sheol,  never 
=place  of  torment,  but,  properly,  the  place  of  the  dead,     see,  experience.*' 

TJie  descent  of  Jesus  into  Hades,  and  its  im2}ort. — I.  An  evidence  of  His  perfect 
humanity.  II.  the  lowest  depth  of  His  humiliation.  III.  The  turning  point  to  His 
exaltation.  IV.  The  standard  of  measurement  of  the  comprehensive  extent  of  the 
work  of  redemption.     Lechler. 

The  grave  lighted  by  Jesus. — It  is  said  that  the  Romans  had  a  practice  of  lighting 
up  their  tombs.  In  Essex  a  tomb  was  once  opened,  when  a  lamp  was  found  in  the 
corner,  and  a  chair  near  it  indicating  the  rank  of  the  tomb-tenant;  and  it  is  recorded 
that  fifteen  hundred  years  after  the  death  of  TuUia,  Cicero's  daughter,  her  tomb,  which 
was  accidentally  opened,  was  found  illuminated  with  a  lamp.  It  was  but  a  glimmer- 
ing light,  the  rays  of  which  were  confined  to  the  catacomb  walls.  But  the  light 
Christ  sheds  upon  the  grave  falls  on  the  vista  of  eternity.  You  can  now  stoop,  look 
in,  and  see  immortality  beyond.     Blacket. 

28,  29.  Thou  .  .  life,  God  would  lead  Him,  through  death  and  the  grave, 
to  life,  full  .  .  countenance,  Heb.,  fulness  of  joys  is  with  Thy  presence. 
freely,  with  freedom,  and  not  being  judged  deficient  in  respect  for  his  memory.* 
sepulchre,  sacrilegiously  opened  by  Herod.' 

TJioit  hast  made  known  to  me  the  loays  of  life. — I.  All  the  ways  which  Jesus,  in 
His  humiliation  and  exaltation,  has  trod,  in  His  passage  through  suffering  to  glory, 
are  ways  of  life  for  all  men.     II.  All  the  ways  by  which  He  leads  souls  from  the  be- 


Chap.  ii.  30—33. 


ACTS. 


569 


giuuiug  of  their  conversion  to  their  full  perfection  are  ways  of  life.  Aiwst.  Past. 
Living  fellowship  with  God  an  earnest  of  eternal  life.  How  body  and  soul  rejoice  in 
the  living  God.     The  prophetic  word  a  light  in  a  dark  place.     Lechler. 

The  tomb  of  David. — Josephus  states  that  Solomon  having  buried  a  vast  treasure 
in  the  tomb,  one  of  its  chambers  was  broken  open  by  Hyrcanus,  and  another  by 
Herod  the  Great.  It  is  said  to  have  fallen  into  ruin  in  the  time  of  Hadrian.  .  .  . 
Its  situation  is  now  unknown.  Jerome  speaks  of  a  tomb  of  David  as  the  object  of 
pilgrimage,  but  apparently  in  the  neighborhood  of  Bethlehem.  A  large  catacomb 
at  some  distance  to  the  northwest  of  the  city  has,  in  modern  days,  borne  the  title 
of  "The  Tombs  of  the  Kings,"  and  has  been,  of  late  years,  by  an  ingenious  French 
traveller,  claimed  as  the  royal  sepulchre.  The  only  site  which  is  actually  conse- 
crated by  traditional  sentiment  as  the  tomb  of  David,  is  the  vault  underneath  the 
Mussulman  mosque  of  David,  on  the  southern  side  of  modern  Jerusalem.  The  vault 
professes  to  be  built  above  the  cavern,  and  contains  only  the  cenotaph,  usual  on  the 
tombs  of  Mussulman  saints,  with  the  inscription  in  Arabic,  "  O  David,  whom  God  has 
made  vicar,  rule  mankind  in  truth."  In  the  Louvre  may  now  be  seen  what  M.  de 
Saulcy  believed  to  be  the  lid  of  David's  sarcophagus.  The  main  objection  to  this 
theory,  apart  from  any  archaeological  argument  to  be  drawn  from  the  character,  or 
the  design  or  workmanship  of  the  remains,  is  that  these  sepulchres  must  have  been 
outside  the  walls,  and  therefore  cannot  be  identical  with  the  tomb  of  David,  of  which 
the  peculiarity  was  that  it  was  within  the  walls.     Stanley. 

30,  31.  prophet,  inspired ;  hence,  being  a  prophet,  if  David  did  not  mean 
himself,  he  must  have  meant  the  Messiah,  knowing,  fr.  Nathan."  raise  .  . 
throne,  jR- f;,  "would  set  one  upon  his  throne."  seeing  .  .  before,  having 
a  prophet's  spirit  of  inspiration,  was  .  .  left,  Peter  uses  the  past  tense,  speak 
ing  of  the  prediction  as  accomplished,  that  .  .  hell, -B.  F.,  "  that  neither  was 
he  left  in  Hades,  nor  hid." 

Jesus'  death  and  Resurrection  a  twofold  mystery. — I.  That  He  should  die  who 
has  life  in  Himself.  H.  That  He  should  rise  who  came  to  give  His  life  for  many. 
Qerok. 

The  Besurrection  of  Christ. — A  man  may  suffer  His  child  to  fall  to  the  ground, 
and  yet  not  wholly  lose  his  hold  of  him,  but  still  keep  it  in  his  power  to  recover  and 
lift  him  up  at  his  pleasure.  Thus  the  Divine  nature  of  Christ  did  for  a  while  hide 
itself  from  His  humanity,  but  not  desert  it;  put  it  into  the  chambers  of  death,  but 
not  lock  the  everlasting  doors  upon  it.  The  sun  may  be  clouded  and  yet  not  eclipsed, 
and  eclipsed  but  not  stopped  in  his  course,  and  much  less  forced  out  of  his  orb.  It 
is  a  mystery  to  be  admired  that  anything  belonging  to  the  person  of  Christ  should 
suffer;  but  it  is  a  paradox  to  be  exploded  that  it  should  perish.  For,  surely,  that  na- 
ture [Life]  which,  diffusing  itself  throughout  the  universe,  communicates  an  enliven- 
ing influence  to  every  part  of  it,  and  quickens  the  least  spire  of  grass,  according  to 
the  measure  of  its  nature  and  the  proportion  of  its  capacity,  would  not  wholly  leave 
a  nature  assumed  into  its  bosom,  and,  what  is  more,  into  the  very  unity  of  the  Divine 
person,  breathless  and  inanimate,  and  dismantled  of  its  prime  and  noblest  perfection. 
Barrow. 

33,  33.  witnesses,  the  special  work  for  wh.  the  Apos.  were  chosen,  shed 
forth,  poured  out.  hear,  the  astonishing  things  said ;  and  the  not  less  astonishing 
thing,  that  they  should  be  spoken  by  illiterate  men  in  so  many  languages  thus  sud- 
denly acquired. 

Jesus  as  Lord. — I.  Lord  of  man ;  ruling  man's  body  with  its  passions  and  incli- 
nations; guiding  his  mind,  preserving  the  intellect  from  sophistry,  the  conscience 
from  error,  the  heart  from  corruption,  enabling  him  to  deal  with  evil  in  society  and 
that  which  is  degrading  in  public  sentiment.  II.  The  Lordship  of  Christ  bids  us 
make  all  work  religious.  We  are  to  obey  Christ  in  the  home,  in  politics,  reading, 
talking,  giving,  and  in  dying.  There  is  a  majesty  about  the  name  which  we  have  only 
begun  to  realize.     Pearson. 

The  outpouring  of  the  Holy  Spirit. — The  hour  is  coming,  and,  it  may  be,  even 
now  is,  when  the  Holy  Ghost  shall  be  poured  out  again  in  such  a  wonderful  manner, 
that  many  shall  run  to  and  fro,  and  knowledge  shall  be  increased — the  knowledge 
of  the  Lord  shall  cover  the  earth  as  the  waters  cover  the  surface  of  the  great  deep ; 
when  His  kingdom  shall  come,  and  His  will  shall  be  done  on  earth  even  as  it  is  in 
heaven.  We  are  not  going  to  be  dragging  on  forever  like  Pharaoh,  with  the  wheels 
off  his  chariot.    My  heart  exults  and  my  eyes  flash  with  the  thought,  that  very  likely 


Nothing  that  our 
Lord  did  on  earth 
was  enough  to 
establish  a  faith 
in  Himself  which 
should  survive 
His  death.  At  the 
end  of  His  career, 
not  even  the 
Twelve  retained 
their  conviction. 
If  the  Lord  had 
only  left  us  the 
Sermon  on  the 
Mount  and  the 
memory  of  a 
martyrdom, 
there  would 
never  have  been 
a  Church.  The 
risen  and  as- 
cended Christ  is 
the  only  intelli- 
gible account 
that  can  be  given 
of  the  existence 
of  our  faith. 
Claughton. 

"It  is  the  cir- 
cumstance and 
collation  of 
Scripture,  that 
makes  it  plain." 
Bp.  Latimer. 

David  spoke 
of  Christ 

a  2  S.  vii.  12, 16; 
cf.  Ps.  cxxxii.  11 ; 
Ixxxix.  35—37. 

The  disciples 
were  not  in  a 
mood  even  to 
think  about  in- 
venting such  a 
fact  as  the  res- 
urrection. They 
accepted  the  de- 
cease as  a  death- 
blow to  their 
hopes.  Nothing 
was  further  fr. 
their  thoughts 
than  to  lead  a 
movement  which 
would  recon- 
stBuct  and  save 
society.  And  yet, 
in  a  few  days,  the 
work  is  in  vigor- 
ous progress.  As 
by  the  touch  of 
some  mighty 
creative  Hand, 
these  men  are 
re-made.  Aium. 


Jesus  exe- 
cutes the 
promise  of 
the  Father 

"It  is  true,  our 
Saviour  had  a 
peculiar  king- 
dom in  this 
world,  that  is,  the 
Jewish  Church, 
not  only  before 
His     Ascension, 


510 


ACTS. 


Chap.  il.  34—40. 


but  before  His 
Incarnation ;  but 
as  for  that  right 
of  dominion  over 
the  Gentile  world 
too,  by  which  He 
became  univers- 
alLord  andKing, 
He  was  not  in- 
vested with  It  till 
His  Ascension 
into  heaven." 
J>r.  J.  Scott. 

Christ  ex- 
alted as| 
Prince  and 
Saviour 

fflPs.  ex.  1;  Ep. 
1.  20. 

b  1  Co.  XV.  25,  26. 

c  Ph.  u.  9—11; 
Jo.  iii.  35;  Ps. 
ii.  1—8.  12. 

"There  is  more 
distinction  in  the 
words  than 
many  are  aware 
of.  He  is  '  Lord 
over  all ' ;  He  is 
Christ  to  His 
own  Chosen .  " 
Dr.  Lightfoot. 

•'  The  sting  Is  at 
the  end  of  His 
speech."    Bengel, 

what  shall 
we  do  ? 

d  Zee.  xii.  10; 
Jo.  xvi.  7—9. 

e  Lu.  iii.  10:  Ac. 
Ix.  6  ;  xvi.  30. 

/  Ma.  iii.  1,  2,  5, 
6  ;  1  Jo.  i.  9 ;  Ac. 
lil.  19;  xvi.  30; 
vill.  36,  37. 

g  Ma.  xxviii.  19  ; 
Lu.  xxiv.  47;  1 
Pe.  iii.  21,  22. 
See  also  Light- 
foot.  Rev.  of  N.  T., 
100. 

h  Ha.  lil.  11. 

"When  you 
teach  in  the 
Church  do  not 
endeavor  to  draw 
applause,  but 
rather  groans 
from  your  audi- 
ence ;  let  their 
tears  be  your 
praise."    Jerome. 

conclusion  of 
the  first 
sermon 

I  Ac.  xlii.  33. 

j  (y.  ICo.  xi.  32; 
Ga.  1.  4. 

k  Ph.  11. 15. 


I  shall  live  to  see  the  outpouring  of  the  Spirit;  when  "  the  sons  and  the  daughters  of 
God  again  shall  prophesj^,  and  the  young  men  shall  see  visions,  and  the  old  men  shall 
dream  dreams."  Perhaps  there  shall  be  no  miraculous  gifts,  fbr  they  wi'll  not  be  re- 
quired ;  but  yet  there  shall  be  such  a  miraculous  amount  o£  holiness,  such  an  extra- 
ordinary fervor  of  prayer,  such  a  real  communion  with  God,  and  so  much  vital  re- 
ligion, and  such  a  spread  of  the  doctrines  of  the  Cross,  that  every  one  will  see  that 
verily  the  Spirit  is  poured  out  like  water,  and  the  rains  are  descending  from  above. 
Spurgeon. 

34 — 36.  for  .  .  heavens,  i-e.,  for  the  same  purpose  that  Christ  was  ex- 
alted ;  and  was  living  on  the  earth  when  he  wrote  of  his  Lord.  The  order  of  thought, 
says  De  AVette,  would  have  been  plainer  thus :  For  David  says,  sit  at  my  right  hand 
&c. ;  but  David  did  not  ascend  into  heaven,  therefore  he  says  this  not  of  himself,  but 
of  the  Messiah.  My  .  .  hand,"  and  share  My  throne,  until, *  here  is  recog- 
nized the  limitation  of  Christ's  mediatorial  kingdom,  therefore,  this  is  the  logical 
conclusion  of  the  argument.  I/ord,"  King  and  governor  of  men  and  angels.  Christ, 
the  true  Messiah. 

Gospel  p)-eachinff. — I.  This  was  the  first  Christian  sermon  ever  preached.  It  is 
a  model  sermon,  tender,  scriptural,  full  of  Christ.  II.  The  great  sermon,  however, 
does  not  explain  the  efl'ect.  (1)  The  preacher  had  just  received  the  Holy  Ghost.  (2) 
The  people  were  prepared  for  vital  statement.  A  prepared  pulpit  should  be  balanced 
by  a  prepared  pew.  If  the  heart  is  not  reached  Christian  service  is  more  mischiev- 
ous than  beneficial.     Parke?: 

Christ  in  heaven. — A  little  negi'O  boy,  when  on  his  death-bed,  was  visited  by  a 
missionary,  to  whom  he  spoke  of  the  happiness  he  felt,  and  the  longing  desire  he  had 
to  be  with  Jesus.  "I  am  going  to  heaven  soon;  and  then  I  shall  see  Jesus,  and  be 
with  Him  for  ever,"  said  the  little  fellow.  "But,  rejoined  the  missionary,  "if  Jesus 
were  to  leave  heaven,  what  would  you  do  ? "  "I  would  follow  Him,"  replied  the  boy. 
"But  suppose,"  said  the  missionary,  "Jesus  went  to  hell:  what  would  you  do  then?" 
In  an  instant,  with  an  intelligent  look  and  a  smile  on  his  countenance,  he  replied, 
"Ah,  massa  !  there  is  no  hell  where  Jesus  is."    Haughton. 

37»  38*  pricked  .  .  heart,**  pierced  by  stings  of  remorse  and  compunction. 
said  .  .  apostles,  whom  they  might  have'  called  men,  but  scarcely  acknowl- 
edged as  brethren  before,  what  .  .  do  ?*  to  escape  the  consequences  of  our 
guilt,  repent,'''  with  deep  sorrow  of  heart,  and  humbly  resolve  to  entirely  amend 
your  lives,  baptized  .  .  name,"  by  that  act,  publicly  avow  your  sorrow  for 
the  past,  your  need  of  being  cleansed  fr.  sin,  and  your  faith  in  Him  whose  name  you 
once  despised,  remission,  sending  away,  forgiveness,  receive  .  .  Ghost,* 
as  Teacher  and  Comforter  to  seal  the  work  of  Jesus  on  your  hearts,  and  strengthen 
you  to  serve  Him. 

Evangelical  preaching. — I.  The  nature  of  this  preaching.  It  was:  1.  Plain;  2. 
Concise;  3.  Courageous.  II.  The  efl'ects  which  followed  it.  "  What  shall  we  do  ? " 
The  language:  1.  Of  religious  distress ;  2.  Of  humble  inquiry.  Salvation. — I.  Men 
must  be  pricked  in  their  heart  before  they  can  have  the  joy  of  salvation.  II.  The 
condition  of  salvation,  how  easy — acceptance.  III.  The  condition  of  salvation,  how 
hard — repentance.  IV.  Salvation  must  be  accompanied  by  the  Holy  Spirit.  V.  The 
promise  of  salvation  is  to  all.     Anon. 

Repentance  before  joy. — As  certain  fabrics  need  to  be  damped  before  they  will 
take  the  glowing  colors  with  which  they  are  to  be  adorned,  so  our  spirits  need  the 
bedewing  of  repentance  before  they  can  receive  the  radiant  coloring  of  delight.  The 
glad  news  of  the  Gospel  can  only  be  printed  on  wet  paper.  Have  you  ever  seen 
clearer  shining  than  that  which  follows  a  shower  ?  Then  the  sun  transforms  the  rain- 
drops into  gems,  the  flowers  look  up  with  fresher  smiles  and  faces  glittering  from 
their  refreshing  bath,  and  the  birds  from  among  the  dripping  branches  sing  with 
notes  more  rapturous,  because  they  have  paused  awhile.  So,  when  the  soul  has  been 
saturated  with  the  rain  of  penitence,  the  clear  shining  of  forgiving  love  makes  the 
flowers  of  gladness  blossom  all  round.  The  steps  by  which  we  ascend  to  the  palace 
of  delight  are  usually  moist  with  tears.  Grief  for  sin  is  the  porch  of  the  House  Beau- 
tiful, where  the  guests  are  full  of  "the  joy  of  the  Lord."    Spu7-geon. 

39,  40.  children,'  descendants,  afar  off,  distant  Gentile  nations,  call, 
and  who,  being  called,  shall  repent,  and  believe  the  Gospel,  save  yourselves, 
fr.  participating  in  the  guilt  and  doom..'    untoward,  perverse,*  intractable. 


Chap.  ii.  41—45. 


571 


Save  yourselves. — I.  By  repentauce  for  sin.  II.  By  avoidance  of  sinners.  III.  By 
discountenancing  sin.  IV.  Danger  is  from:  (1)  Corruption.  Pitcli  will  defile.  (2) 
Confession — estimates  of  moral  and  spiritual  values  will  grow  inaccurate.  (3)  Ef- 
fects— if  we  share  in  work  we  share  in  wages.     "  The  wages  of  sin  is  death."    Hall. 

Frivolities  of  the  age. — A  lady,  attending  her  husband  to  France,  who  went  in  an 
official  character,  soon  after  arrival  wrote  to  a  friend,  saying  how  very  painful 
everything  she  saw  and  heard  was  to  her ;  the  levity,  the  round  of  pleasure,  the 
desecration  of  the  Sabbath — in  short,  the  whole  frivolous  and  vicious  routine ;  her 
life  was  such  that  she  longed  to  return  home.  About  a  year  after,  they  were 
recalled  to  London.  Before  her  departure,  she  wrote  to  the  same  friend,  that  she 
was  grieved  to  be  forced  to  quit  a  place  so  truly  delightful,  and  that  she  should  not 
leave  without  the  deepest  regret  those  amiable  people,  whom,  perhaps,  she  might 
see  no  more  !  This  very  lady  had  frequently  said,  that  English  women  were  held  in 
such  abhorrence  by  the  Parisians,  that  she  was  obliged  to  dress  like  a  French  wom- 
an to  escape  insult.     So  it  is  when  we  cultivate  familiarity  with  sin : — 

"  We  first  endure,  then  pity,  then  embrace." 

41 — 43.  they  .  .  word,  believing  it  as  the  truth,  concerning  Christ  and 
their  salvation,  baptised,  prob.  the  same  day.  What  amazing  excitement  must 
there  have  been  in  Jerus.  !  3,000,  only  120  in  the  morning.  What  hath  God 
wrought!"  souls,  persons,  they  .  .  doctrine,  teaching;  anxious  to  grow 
in  knowledge  and  grace,  fellowship,  bound  to  them  in  oneness  of  efibrt  and 
spirit,  breaking  .  .  bread,*  at  the  Lord's  Supper,  fear,  dread,  religious 
awe.  upon  .  .  soul,  who  heard  the  words,  witnessed  the  mir.,  and  beheld  the 
conversion  of  so  many,  apostles,  instruments  by  which  the  power  of  God  was 
manifested." 

A  new  development  of  social  life. — I.  The  incorporating  principle  of  this  new 
society:  the  Apostle's  word.  II.  The  introductive  ceremony  to  it.  III.  Its  unre- 
mitting services.  IV.  Its  distinguishing  spirit:  1.  Reverence;  2.  Generosity;  3. 
Gladness;  4.  Simplicity  of  spirit;  5.  Religiousness.  V.  Its  blessed  condition:  I. 
Its  influence  was  great;  2.  Its  growth  constant;  3.  Its  accession  Divine;  4.  Its 
existence  secure.  Thomas. — Steadfast  in  prayer. — The  early  Christians: — I.  Their 
employment — prayer.  The  first  true  sign  of  spiritual  life,  prayer  is  also  the  true 
means  of  maintaining  it.  n.  Their  perseverance  in  this  exercise — they  continued 
steadfastly  in  prayers.  III.  The  fruit  of  prayer.  It  is  by  men  on  their  knees  that 
the  door  of  heaven  is  opened.  Prayer  is  the  key.  The  Spirit  yields  to  prayer. 
Quthrie. 

Drawings  of  the  Holy  Spirit. — Dr.  Payson  once,  in  the  progress  of  a  revival  at 
Portland,  gave  notice  that  he  would  be  glad  to  see  any  young  person  who  did  not 
intend  to  seek  religion.  About  thirty  or  forty  came.  As  they  were  about  to  leave, 
he  addressed  them  thus: — "Suppose  you  should  see  coming  down  from  heaven  a 
very  tine  thread,  so  tine  as  to  be  almost  invisible,  and  it  should  come,  and  gently  at- 
tach itself  to  you.  You  knew,  we  suppose,  it  came  from  God.  Should  you  dare  to 
put  out  your  hand,  and  thrust  it  away  ? "  He  dwelt  for  a  few  moments  on  the  idea, 
and  then  added,  "Now,  such  a  thread  has  come  from  God  to  you  this  afternoon, 
you  do  not  feel,  you  say,  any  interest  in  religion ;  but,  by  your  coming  here  this 
afternoon,  God  has  fastened  one  little  thread  upon  you  all.  It  is  very  weak  and 
frail,  and  you  can  easily  brush  it  away.  But  you  will  not  do  so  ?  No,  welcome  it ! 
and  it  will  enlarge  and  strengthen  itself,  until  it  becomes  a  golden  thread  to  bind  you 
for  ever  to  a  God  of  love." 

44,  45.  all  .  .  believed,  of  those  who  remained  in  Jerus.  many  would 
return  home  aft.  the  feast,  common,''  each  placed  his  property  in  a  common  fund 
for  the  benefit  of  all.  sold  .  .  goods,*  a  voluntary  act,  the  love  of  Christ  con- 
straining them,  them,  i.e.,  the  proceeds  of  the  sale,  as  .  .  need,  parted 
with  it  as  occasion  required. 

Christian  communion  distinguished  from  unchristian. — I.  Its  source  not  an  ex- 
ternal law  or  bare  power,  but  the  free  impulse  of  love.  II.  Its  object  not  general 
equality,  but  general  welfare.  III.  The  way  to  efiect  this  object  not  a  community  of 
goods,  but  a  community  of  hearts.     Oerok. 

The  apparent  communism  at  Jerusalem. — How  far  was  this  universal  in  the 
Church  ?  It  seems  to  have  been  born  and  to  have  died  at  Jerusalem.  There  ap- 
pears to  have  been  no  attempt  even  to  extend  it  in  the  Church.  It  was  a  beautiful 
outburst  of  heavenly  charity  and  zeal;  but  it  bloomed,  flourished,  and  faded,  so  to 


Many  a  man 
has  lived  in  a 
crooked  genera- 
tion, and  kept 
straight  all  the 
way  through  it. 
If  your  genera- 
tion is  crooked, 
that  is  no  reason 
why  you  should 
be.  But  if  you 
would  keep 
straight  In  this 
generation,  or  in 
any  other,  you 
have  got  some- 
thing to  do  about 
it.    Trumbull. 

three  thou- 
sand added 
to  the 
Church 

a.  Re.  vU.  9. 

6  Ac,  XX.  7,  11; 
1  Co.  X.  16.  As 
only  bread  is 
mentioned,  the 
Rom.  Ch.  appeal 
to  this  passage 
to  prove  that 
their  mode  — 
withholding  the 
cup  from  the 
laity  —  is  Apos- 
tolic. It  is  a 
case,  obviously, 
in  which  the 
leading  act  of 
the  transaction 
gives  name  to 
the  transaction 
itself."     Hackett. 

c  Ac.  XV.  12;  Mk. 
xvi.  17. 

The  Communist 
says,  "All  your 
prope  r  ty  is 
mine."  "All  my 
property  is 
yours,"  says  the 
Christian.  The 
Comm'nist  says. 
"  Stand  and  de- 
liver  I  "  The 
Christian  says, 
"  Brother,  your 
f rouble  is  mine, 
receive."  Stan- 
ford. 

the  Chris- 
tian brother- 
hood 

d  Ac.  Iv.  32. 
e  Ac.  Iv.  34,  35. 

"  It  is  probable 
that  this  arose 
fr.  a  continua- 
tion and  appli- 
cation to  the  now 
Increased  num- 
ber of  disciples 
of  the  commu- 
nity in  which  our 
Lord  and  His 
Apostles  had 
lived."    Alford. 


572 


ACTS. 


Chap.  iU.  1—3. 


A.D.  30. 

"Were  the  ex- 
ample binding, 
who  should  be 
rich  to  give  ? 
who  should  be 
poor  to  receive  ? 
In  the  strait 
beginnings  of 
the  Church  these 
beneficences 
were  requisite; 
wh.  afterwards. 
In  the  larger 
elbowrooms 
thereof,  would 
have  caused 
much  confu- 
sion."   Bp.  Hall. 

the  Church 

Increased 

dally 

a  Lu.  xxll.  19. 

b  Eo.  xiv.  17. 

c  Ac.  V.  14 ;  1  Co. 
Hi.  7;  Is.  Iv.  10, 
11;  Ep.ll.  8. 

"  It  Is  one  thing 
to  desire  our 
neighbor's  es- 
teem; another  to 
rejoice  at  his 
profit.  It  is  law- 
ful to  desire  our 
neigh  b  or's 
good  opinion,  so 
far  as  may  ena- 
ble us  to  do  them 
good :  because 
we  thus  desire  it 
only  for  their 
service,  and  the 
greater  glory  of 
our  God,  with  a 
sincere  and  total 
dlseng  age  ment 
from  the  charms 
of  vanity  and 
pride."    Gregory. 

Holy.  Chrlst-llke 
living  is  a  mag- 
net. 


the  Beauti- 
ful Gate 

d  Jo.  xviii.  16; 
XX.  3;  xxi.  2—21; 
Ac.  iii.  3,  4,  11; 
iv.  19;  viil.  14. 

e  "This  gate  was 
prob.  on  E.  side, 
towards  Olivet. 
It  was  60  cubs, 
high;  40  broad: 
was  made  chiefly 
of  Corinthian 
brass,  and  over- 
laid with  gold 
and  silver  plates. 
It  was  an  inner 
gate  leading  fr. 
the  court  of  the 
Gentiles  into  the 
court  of  the  Is- 
raelites. See /OS. 
Wart,  V.  6,  3;  Ant. 
ly.  11,  3. 


speak,  in  an  hour.  Churches  were  planted  everywhere,  but  there  is  not  the  faintest 
attempt  to  repeat  the  experiment.  Further,  it  was  not  universal,  even  in  Jerusa- 
lem. In  chap.  V.  1 — 4  St.  Peter  recognizes  that  Ananias  was  free  to  adopt  the  plan 
or  to  decline  it;  and  it  appears  from  chap.  xii.  12  that  some  members  retained  their 
property,  and  had  their  households,  children,  and  servants  round  them  as  before.  It 
would  appear  that  it  was  but  a  partial  and  temporary  arrangement  even  in  the 
Church  which  adopted  it,  growing  out  of  a  moment  of  pressure,  and  quietly  dying 
away.     J.  B.  Brown. 

46,  47.  daily  .  .  temple,  to  worship  God,  and  speak  of  Jesus,  bread," 
in  the  Lord's  Supper,  from  house  to  house,  It.V.,  "at  home."  meat,  common 
meals,  singleness,*  simplicity,  child-like  affection  for  ea.  other  and  the  Lord. 
Without  duplicity,  favour  .  .  people,  by  their  manner  of  life  winning  esteem 
of  outsiders,  added,"  was  adding,  the  process  of  conversion  and  Church  extension 
constantly  going  on.    such    .     .     saved,  i2.  F.,  "  those  that  were  being  saved." 

TJie  Church. — I.  What  is  meant  by  the  "  Church  ?" — 1.  The  place  where  the  dis- 
ciples met  to  worship ;  2.  The  assembly  met  together  for  worship ;  3.  The  whole  body 
of  saints  in  a  country ;  4.  The  collective  body  of  all  Christians.  II.  What  are  the 
properties  of  this  Church? — 1.  It  is  one;  2.  It  is  holy.  III.  Such  as  shall  be  saved 
are  brought  into  this  Church  by  God.  Beveridge. — Primitive  Christians. — See — I. 
Their  constancy — they  continued.  II.  Their  fervor — daily.  III.  Their  unity — ^with 
one  accord.  IV.  Their  audacity — in  the  Temple.  V.  Their  familiarity — did  eat  their 
meat.  VI.  Their  alacrity — with  gladness.  VII.  Their  sincerity — with  singleness  of 
heart.     Leigh. 

Neglect  of  Christians. — See  yonder  poor  wretches  whose  ship  has  gone  down  at 
sea;  they  have  constructed  a  poor  tottering  raft,  and  have  been  swimming  on  it  for 
days;  their  supply  of  bread  and  water  has  been  exhausted,  and  they  are  famishing; 
they  have  bound  a  handkerchief  to  a  pole,  and  hoisted  it,  and  a  vessel  is  within 
sight.  The  captain  of  the  ship  takes  his  telescope,  looks  at  the  object,  and  knows 
that  it  is  a  shipwrecked  crew.  "  Oh  ! "  says  he  to  his  men,  "  we  are  in  a  hurry  with 
our  cargo.  We  cannot  stop  to  look  after  an  unknown  object.  It  may  be  somebody 
perishing,  and  it  may  not  be;  but,  however,  it  is  not  our  business: "  and  he  keeps 
on  his  course.  His  neglect  has  murdered  those  who  died  on  the  raft.  Yours  is  much 
the  same  case,  only  it  is  worse,  because  you  deal  with  immortal  souls,  and  he  only 
deals  with  bodies,  which  he  suffers  to  die.  O  my  brother  !  I  do  implore  you,  before 
the  Lord,  never  let  this  sin  lie  at  your  door  again;  but,  if  there  be  one  who  is  im- 
pressed and  needs  a  word  of  comfort,  fly  on  the  wings  of  mercy  to  such  a  soul,  and 
help  to  cheer  him  as  God  enables  you.     Spurgeon. 


CHAPTER   THE   THIRD. 

1—3.  Peter    .    .    John,  oft.  mentioned  together. "^    went    .    .    temple, 

they  long  adhered  to  Jewish  places  and  modes  of  worship,  and  still  longer  to  Jewish 
customs  and  traditions,  ninth,  ab.  3  p.m  .,  time  of  eve.  sacrifice,  certain  man, 
well  known,  carried,  the  poorest  not  without  friends,  whom  .  .  laid,  all 
they  could  do.  To  bring  the  morally  lame  where  they  may  get  strength  is  all  that 
many  can  do.  gate,  B.V.,  *'  door,"  where  he  might  be  seen  by  true  worshippers 
moved  to  mercy.  Beautiful,*  so  called  fr.  material  and  workmanship,  alms, 
poor  as  well  as  lame,  them  .  .  temple,  and  who,  seeking  mercy  fr.  God, 
might  be  expected  to  be  merciful  themselves,  seeing  .  .  John,  and  regard- 
ing them  as  ordinary  worshippers,     asked,  after  his  usual  fashion. 

The  miracle  at  the  Beautiful  Gate.—  I.  It  is  well  for  Christians  to  become  ac- 
quainted with  what  is  going  on  "at  the  gate  "  over  the  borders  of  our  serene  and  com- 
fortable lives.  II.  Opportunities  for  doing  good  lie  in  our  way  every  day.  III. 
Christians  ought  not  to  lose  time  in  sighing  after  new  spheres  of  conspicuous  sacri- 
fice. IV.  Working  hands  and  willing  hearts  ought  to  go  with  weeping  eyes  when 
we  know  the  wants  of  the  Lord's  poor.    Bobinson. 

Beggars  laid  at  the  gate. — A  missionary  lady,  writing  from  Damascus,  gives  the 
following  illustration  of  the  continuance  of  an  ancient  practice  in  the  East:  "A  sin- 
gular and  interesting  custom  prevails  here  during  the  hours  of  public  prayer  on  Sab- 
bath mornings,  and  on  frequent  stated  seasons  during  the  week.  It  is  that  of  the 
poor  and  diseased,  lame  and  blind,  being  gathered  about  the  church  doors  to  solicit 


Chap.  iii.  4—8. 


ACTS. 


573 


alms.  They  present  a  very  strange  appearance,  sitting  together  along  the  walls,  or 
standing  in  groups  with  the  hand  extended  for  charities,  and  remind  one  of  the  ac- 
count given  in  Acts  iii.  2,  of  the  laying  of  the  lame  man  at  the  '  gate  of  the  Temple 
which  is  called  Beautiful.'  The  feeble  and  blind  are  often  led  to  these  public  places 
and  the  lame  sometimes  literally  '  carried '  on  the  shoulders  of  some  good  Samaritan 
friend."  Need  at  home. — Poverty  at  hand,  weakness  close  beside  us,  are  quite  unro- 
mantic;  it  is  distance  which  lends  enchantment  to  the  view  in  many  cases  as  we  con- 
verse about  heathenism.  But  our  home-heathen  must  not  be  neglected  because  they 
are  so  near.  Many  men,  and  some  women,  Will  shed  tears  over  the  painted  picture 
of  a  Neapolitan  boy  begging,  who  would  speak  most  savagely  to  the  same  lad  if  they 
met  him  alive  in  New  York  streets ;  they  would  quote  with  vigor  the  first  part  of 
Peter's  little  speech,  and  leave  off  the  rest  of  it;  and  they  would  not  put  out  their 
hands  at  all.    Robinson. 

4 — 6.  fastening  .  .  him,  intently,  with  concentrated  pity,  look  .  . 
US,  this,  that  he  might  mark  their  words,  he  .  .  heed,  looked  eagerly,  hope- 
fully, something,  some  gift,  silver  .  .  none,  a  proof  of  his  compliance 
with  Christ's  command."  such  .  .  have,  better  for  such  a  man  than  money. 
in  .  .  name,  by  virtue  of  His  authority.  Note,  Christ  wrought  mirs.  in  His 
own  name.* 

Money  not  omnipotent. — I.  It  cannot  buy — 1.  Love;  2.  Contentment;  3.  Real 
friends;  4.  It  will  not  alone  secure  education  or  refinement  and  self-possessed  man- 
ners; 5.  A  good  conscience ;  6.  A  good  character.  II.  Power  exists  in — 1.  Wealth; 
2.  Intellect;  3.  Art;  4.  Spirit.  III.  Responsibility  for  the  use  of  power.  Anon. 
TJie  cure  of  the  lame  man,  an  image  of  our  conversion. — I.  As  he  was  lame  from 
his  mother's  womb,  so  are  we  from  birth  the  servants  of  sin.  II.  As  they  carried 
him  to  the  gate  o!  the  Temple  to  receive  alms,  so  were  we  carried  to  baptism  in  order 
to  receive  heavenly  gifts.  III.  As  he  was  healed  by  Christ  by  means  of  the  words  of 
Peter,  so  also  is  our  conversion  a  work  of  God  elTected  by  the  words  of  the  prophets 
and  Apostles.  IV.  As  he  after  his  cure  walked  and  praised  God,  so  there  follows 
after  conversion  a  true  Christian  walk,  and  a  joyful  praise  of  God. 

Wealth  in  poverty. — Who  was  it  that  said  to  prostrate  Europe,  "Rise  up  and 
walk  ?"  It  was  the  son  of  a  Saxon  miner,  singing  Christmas  carols  at  fourteen,  that 
he  might  earn  a  few  pence  to  supply  the  cravings  of  hunger,  the  companion  of  the 
poor  till  the  fame  of  his  deeds  brought  him  to  the  company  of  princes.  There  were 
mighty  princes  in  that  day,  one  of  them  governing  a  larger  portion  of  Europe,  and 
swaying  its  destinies  more  absolutely  than  any  single  potentate  of  our  own  time.  On 
one  occasion  the  monk  and  the  emperor  met  face  to  face,  and  who  that  reads  the  scene 
must  not  see  that  the  man  on  the  throne  grew  little  by  the  side  of  the  fearless,  up- 
right champion  of  truth  ?    Ourney. 

7,  8.  took  .  .  hand,  encouraging  him;  helping  thus  his  physical  and 
moral  weakness;  to  aid  his  faith,  entered  .  .  temple,  the  place  to  wh.  all 
should  go  first  whom  God  has  blessed,  walking  .  .  leaping,"  trying  his 
new  found  powers;  a  new,  strange,  and  blessed  experience,  praising  God,"* 
whom,  and  not  Peter,  he  recognized  as  source  of  cure. 

The  cripple  healed. — I.  The  close  proximity  of  physical  deformity  to  natural 
beauty.  II.  The  strange  association  of  spiritual  riches  with  temporal  poverty.  HI. 
The  sudden  transformation  of  popular  indifierence  into  abounding  amazement.  The 
Gospel  had  been  applied,  put  to  the  test,  and  had  succeeded  in  a  superhuman  man- 
ner. 1.  It  had  come  into  positive  contact  with  poverty  and  suflering;  2.  It  had  ex- 
alted the  whole  nature  of  the  man ;  3.  It  had  set  the  man  on  a  new  course  of  life. 
Brown. 

Thankfulness  exceptional. — It  is  said  of  a  lately  deceased  benefactor  of  a  West- 
ern college  in  the  United  States  that,  on  a  recent  commencement  day, a  lady  stepped 
up  to  him  and  said,  "Governor  Hardin,  I  wish  to  thank  you  for  this  splendid  col- 
lege, and  to  say  that  my  daughters,  who  graduate  to-day,  owe  you  a  debt  of  grati- 
tude they  can  never  repay."  The  white-haired  old  man  broke  down,  and,  while  the 
tears  filled  his  eyes,  he  faltered  out,  "Madam,  you  are  the  first  person  to  express 
such  a  sentiment  to  me."  How  many  men  who  secure  scholarships  and  fellowships, 
or  receive  other  benefactions,  ever  think  of  or  thank  the  generous  givers  ?  Anon. 
Eternal  praise. — Suppose  some  one  entering  heaven  were  to  say  to  the  redeemed, 
"Suspend  your  songs  for  a  moment !  Ye  have  been  praising  Christ,  lo  !  these  six 
thousand  years ;  many  of  you  have,  without  cessation  praised  Him  now  these  many 


A.D.  30. 

T7tilitar  1  a  n  1  s  m 
says,  Give  men 
better  houses, 
higher  wages, 
purer  air,  more 
wholesome  wa- 
ter, and  by  Im- 
proving their  cir- 
cumstances you 
will  Improve 
their  constitu- 
tions. But  what 
says  Christian- 
ity? I  will  strive 
to  Improve  men, 
for  I  know  that 
no  sooner  will 
men  feel  beating 
within  them  new 
and  potent  ener- 
gies than  they 
will  set  about  to 
improve  their  ex- 
ternal condition. 
Men  need  better 
houses,  and 
purer  air,  and 
more  wholesome 
water ;  but  the 
great  want  of 
men  Is  lite  — 
more  life ;  and 
Christ  has  oome 
that  they  might 
have  life,  and 
have  it  more 
abundantly. 
Utilitarianism 
does  men  good, 
Christianity 
makes  them  good. 
Jones. 

the  lame 
tuan  healed 

a  Cf.  Ma.  X.  9. 
6  Lu.  V.  24. 

"When  thou 
seest  misery  in 
thy  brother's 
face,  let  him  see 
mercy  in  thine 
eye ;  the  more 
the  oil  of  mercy 
Is  poured  on  him 
by  thy  pity,  the 
more  the  oil  in 
thj  cruse  shall 
be  Increased  by 
thy  piety."  F. 
Quarles. 

What  a  remark- 
able combina- 
tion of  poverty 
which  can  give 
nothing,  with 
power  which  can 
do  almost  any- 
thing ! 

the  lame 
man's  £:rati- 
tttde 

C  Is.  XXXT.  6. 

dPs.  evil.  15. 

"He would  exert 
his  new  acquired 
pow'rs  again  and 


6U 


ACTS. 


Chap.  iii.  9—15. 


again ;  first  in 
one  attitude,  then 
in  anotlier; 
sometimes  to  try 
■wtiether  lie  was 
really  healed  and 
not  under  the 
pleasi'g  deluai'n 
of  a  dream; 
sometimes  from 
a  transport  of 
c  o  n  s  c  ious  de- 
light, and  to  ex- 
press the  sallies 
of  joy  that 
sprung  up  in  his 
heart."  J.  Hervey. 


the  people's 
wonder 

a  Jo.  X.  23. 

The  danger  Is 
that  we  be  not 
just  to  such  men 
as  Peter.  We  may 
take  this  speech 
as  a  mere  matter 
of  course.  We 
hear  an  elo- 
quent man  drop 
sentence  af- 
ter sentence  of 
singular  beauty, 
and  think  that 
he  does  so  sim- 
ply as  a  matter 
of  course.  In 
every  such  sen- 
tence there  is  a 
drop  of  sacrifi- 
cial blood.  True 
eloquence  is 
forced  out  of 
men.  Parker. 


the  cure 
attributed 
to  Christ 

6  Jo.  XV.  5;    2  Co. 
111.  5;  Is.  Ixlv.  6. 


Christ  was 
killed  and 
raised  up 

c  Ps.  xvi.  10;  Mk. 
1.  24;  Lu.  1.  35; 
iv.  34;  Ac.  vll.  52. 

d  Lu.  xxlil.  18, 
19. 

e  Jo.  1.  4:  He.  11. 
10. 

/  Jo.  V.  26;  xl. 
25. 

"A  terrible  ag- 
gravation in  this 
murder  was  that 
He  whom  they 
deprived  of  life 
was  Himself  the 
One  who  gives 
life  to  all." 
Hackett. 


centuries!  Stop  j'our  song  a  moment:  pause,  and  give  your  songs  to  some  one 
else  for  an  instant."  Oh  !  can  you  conceive  the  scorn  with  which  the  myriad  eyes 
of  the  redeemed  would  smite  the  tempter  ?  ' '  Stop  from  praising  Him  !  No,  never. 
Time  may  stop;  for  it  shall  be  no  more;  the  world  may  stop;  for  its  revolutions 
must  cease;  the  universe  may  stop  its  cycles  and  the  movings  of  its  worlds;  but  for 
us  to  stop  our  songs — never,  never  !  "    Spurgeon. 

9 — II.  all  .  .  saw,  etc.,  this  thing  was  not  done  in  a  corner,  knew,  the 
same  man,  but  how  changed,  ran  .  .  Solomon's,"  popularly  the  term  =  the 
entire  court  of  the  Gentiles. 

As  the  lame  man  held  Peter  and  John. — The  blessed  bond  of  attachment  be- 
tween the  awakened  children  of  God  and  their  spiritual  fathers: — I.  To  the  strength- 
ening of  the  children  in  Christ  II.  To  the  encouragement  of  their  spiritual  fathers. 
III.  To  the  edification  of  the  Church.  IV.  To  the  honor  of  the  Lord.  Gerok. — 77«e 
responsibilities  of  the  saved. — I.  Sin  disables  the  soul's  power.  II.  Salvation 
strengthens  the  soul's  faculties.  III.  The  soul's  new  vocation  is  use  of  the  newly 
acquired  power.  IV.  The  faculties  crippled  by  sin  are — (1) Faith;  (2)  Love;  (3)  Will; 
(4)  Physical  powers,  as  the  tongue,  the  hands.  V.  The  restored  powers  must  be  em- 
ployed— (1)  With  alacrity;  (2)  Progressively;  (3)  In  unison  with  the  Church;  (4) 
Thankfully.     Burn. 

Gratitude. — An  Englishman,  a  native  of  Yorkshire,  going  to  reside  at  Kingston, 
in  Jamaica,  was  reduced  from  a  state  of  affluence  to  very  great  distress ;  so  much  so, 
that  in  the  time  of  sickness  he  was  destitute  of  home,  money,  medicine,  food,  and 
friends.  Just  in  this  time  of  need,  an  old  negro  Christian  offered  his  assistance; 
which  being  gladly  accepted,  this  "neighbor  to  him  "  bought  medicine,  and  admin- 
istered it  himself ;  furnished  nourishment;  sat  up  three  nights;  and,  in  short,  acted 
the  part  of  a  doctor,  nurse,  and  host.  Through  the  blessing  of  God,  the  old  negro's 
efforts  were  rendered  successful  in  the  recovery  of  the  sick  man :  who  then  inquired 
what  expenses  he  had  been  at,  and  promised  remuneration  as  soon  as  possible.  The 
generous  old  Christian  replied,  "  Massa,  you  no  owe  me  nothing;  me  owe  j'ou  much 
still."  "  How  do  you  make  that  out  ?  "  said  the  restored  man.  "  Whj',  massa,  me 
neber  able  to  pay  you;  because  you  taught  me  to  read  de  Word  of  God  !  "  This  re- 
ply so  affected  the  man  that  he  resolved,  from  that  time,  to  seek  the  Lord. 

12,  13.  and  .  .  saw,  that  the  people  were  likely  to  attribute  too  much 
to  the  instruments,  earnestly,  not  unmixed  with  admiration,  power,*  inherent, 
or  self-acquired,  holiness,  piety,  as  the  reason  of  power  being  conferred  upon 
them,  glorified,  by  the  resurrection  and  ascension,  denied,  though  God  had 
"honored,  and  still  honors. 

Conversion. — I.  For  the  conversion  of  men  to  God  we  are  dependent  on  God  him- 
self. Many  children  in  the  S.  S.,  a  great  congregation,  an  attractive  church,  good 
music,  eloquent  preaching,  will  not  convert  men.  II.  Our  perverse  reluctance  to 
believe  that  all  life  and  light  come  from  God  is  inexplicable.  III.  Dependence  on 
God  is  necessary  to  success.  IV.  We  should  be  of  good  heart  about  work  which  is 
God's  rather  than  ours.     V.  These  facts  should  inspire  us  to  earnest  action.     Bale. 

T)-ue  courage. — If  you  see  a  man  on  the  railway  track  before  an  approaching 
train,  or  if  you  see  a  child  in  the  roadway  in  danger  of  being  run  over  by  a  horse, 
you  have  no  right  to  be  silent  and  inactive.  It  is  a  sin  not  to  speak  out.  If  you  see 
the  first  outbursting  of  flames  in  a  neighbor's  house  it  would  be  criminal  not  to  cry, 
"Fire."  Truth  cannot  be  kept  to  yourself  without  sin.  Silence  on  popular  forms 
of  wrong  doing  is  criminal  silence.  Silence  concerning  the  duty  of  repentance  and 
the  possibilities  of  salvation  in  the  presence  of  the  impenitent  and  unsaved  is  not  to 
l)e  thought  of  by  the  true  disciple  of  Jesus.  Trumbull. — Obligation  to  praise  Qod. 
Think  not,  O  man,  whosoever  thou  art,  that  God  will  dispense  with  this  tribute  of 
l)raise  from  thee  ?  Remember,  that  merely  as  man,  thou  art  the  high  priest  of  all 
creation,  a  little  miniature  of  the  universe  in  thyself,  representing  the  angels  in 
virtue  of  thy  immortal  spirit,  the  lower  creatures  in  virtue  of  thy  sensations  and 
appetites,  and  matter  in  virtue  of  thy  body.  Thus,  when  thou  singest  praise,  all 
creation  (in  a  manner)  sings  in  thee  and  with  thee.     Ooulburn. 

14,  15.  Holy  One,"  a  title  of  the  Messiah,  murderer,"*  Barabbas.  Prince 
.     .     life,  author  and  cfdef  ruler  of  life,  spiritual,"  and  natural.-'' 

TTie  power  of  the  Crucified. — I.  The  impotence  of  seeming  might  and  the  power 
of  apparent  weakness.     The  power  of  Rome  and  the  craft  of  Judaism  were  both 


Chap.  m.  i6— 18. 


ACTS. 


575 


enlisted  to  crush  the  Prince  of  Nazareth.  Illustration,  Browning's  poem,  "Ap- 
parent Failure."  U.  The  weakness  of  God  is  stronger  than  the  power  of  man.  The 
leader  is  killed,  the  cause  flourishes;  the  thinker  starves,  his  thoughts  become  a  po- 
tent force  in  the  world;  the  inventor  dies,  his  invention  helps  to  make  civilization 
what  it  is.  III.  The  potency  of  faith  resting  on  what  the  world  calls  an  accom- 
plished failure.  III.  Here  alone  is  the  cure  for  personal,  social,  literary,  commer- 
cial, national  unsoundness.     Burn. 

The  power  of  the  cross. — People  laughed  at  the  missionaries  in  Madagascar  be- 
cause they  preached  ten  years  without  one  convert;  but  there  are  thirty-three 
thousand  converts  in  Madagascar  to-day.  People  laughed  at  Dr.  Judson  because 
he  kept  on  preaching  five  years  without  a  single  convert ;  but  there  are  twenty 
thousand  Baptist  Christians  in  Burmah  to-day.  People  laughed  at  Dr.  Morrison  for 
preaching  seven  years  without  a  single  conversion ;  but  there  are  fifteen  thousand 
Christians  in  China  to-day.  People  laughed  at  the  missionaries  for  preaching  at  Tahiti 
and  in  Bengal  years  without  a  single  conversion ;  yet  in  all  those  lands  there  are 
multitudes  of  Christians  to-day.  But  why  go  so  far  to  find  evidence  ?  "We  are 
witnesses."  "We  were  so  proud  that  no  man  could  have  humbled  us;  we  were  so 
hard  that  no  earthly  power  could  have  melted  us.  But  one  day  a  power  seized  us, 
from  which  we  tried  to  wrench  ourselves,  but  could  not.  It  flung  us  on  our  knees, 
and  when  we  arose  we  were  as  much  changed  as  Gourgis  the  heathen.  There  is  a 
man  who  was  for  ten  years  a  hard  drinker,  he  has  not  taken  any  stimulants  for  two 
years.  What  did  that?  Not  temperance  societies.  Not  prohibition  laws.  Not 
moral  suasion.  Conversion  did  it.  There  is  a  sea  captain  who  habitually  took  the 
name  of  God  in  vain.  What  power  was  it  that  washed  his  tongue  clean  of  profani- 
ties, and  made  him  sing  to  the  glory  of  God  ?  Conversion.  There  are  thousands 
who  are  no  more  what  they  once  were  than  a  water-lily  is  nightshade,  or  a  morning 
lark  a  vulture.     Burn. 

i6 — 18.  name,  -K.F.,  "and  by  faith  in  his  name  hath  his  name."  faith  .  . 
name,  without  wh.  faith,  that  name  even  would  be  a  powerless  word,  strong, 
who  all  his  life  had  been  a  helpless  cripple,  see  .  .  know,  there  can,  therefore, 
be  no  imposition,  faith,"  again  ref.to,lest  it  should  be  overlooked,  perfect  sound- 
ness, no  half  cure,  presence  .  .  all,  you  know  what  he  ivns,  you  see  what 
is.  ignorance,*  they  did  not,  at  the  time,  know  the  whole  extent  of  their  crimi- 
nality. Look  at  other  men's  sins  as  charitably  as  possible,  ye  .  .  also  .  . 
rulers,  yoti,  not  the  rulers  alone.  Do  not  try  to  shift  the  responsibility,  neither 
look  upon  your  rulers  as  the  only  criminals.  Regard  them  as  charitably  as  I  regard 
you.  prophets  .  .  fulfilled,"  aft.  all,  this  ignorance  and  sin  were  overruled 
for  fulfilment  of  prophecy. 

Through  ignorance  ye  did  it. — I.  The  prophets  declared  the  mind  of  God.  II. 
The  keynote  to  which  all  prophetic  harmonies  had  been  tuned,  was  that  "Christ 
should  sufler."  III.  God  had  accomplished  this  through  unconscious  agents.  IV. 
The  agents  of  this  accomplishment  were  still  the  objects  of  God's  concern.    Hudson. 

Miraculous  faith. — "A  miracle  is  the  dearest  child  of  faith,"  says  the  poet.  I. 
Faith  performs  the  miracle.  II.  Faith  experiences  the  miracle  (the  lame  man  who, 
although  not  before  the  miracle,  yet  after  it,  appears  as  a  believer).  III.  Faith  com- 
l)rehends  the  miracle.     Gerok. 

Faith,  the  connecting  link. — Look  at  that  locomotive  as  it  snorts  like  a  giant  war- 
horse  to  its  place  in  the  station  at  the  head  of  the  train.  You  have  in  that  engine 
power  of  amplest  capacity  to  drag  at  swiftest  pace  the  far-stretching  carriages. 
Boilers,  tubes,  pistons,  fire,  steam — all  are  in  perfect  order;  and  that  broad-browed 
man  gives  assurance  of  tried  ability  to  guide  the  charge  committed  to  him.  You 
look:  carriage  after  carriage  is  filled,  the  hour  has  struck,  the  bell  rung;  and  yet 
there  is  no  departure,  no  movement,  nor  would  be  till  "crack  of  doom,"  if  one  thing 
remained  as  it  now  is.  Aha  !  the  lack  is  discovered :  the  uniting  hooks  that  bind 
engine  and  train  together  were  wanting.  They  have  been  supplied.  Like  two  great 
hands,  they  have  clasped;  and  a  screw  has  so  riveted  engine  and  carriage,  that  they 
form,  as  it  were,  one  thing,  one  whole;  and  away  through  the  dark  sweeps  the  heax'y- 
laden  train  with  its  freight  of  immortals.  Mark  !  no  one  ever  supposes  that  it  is  the 
uniting  hook  or  link  or  coupling  that  draws  the  train.  A  child  knows  that  it  is  the 
engine  that  draws  it.  Nevertheless,  without  that  hook  or  link  or  coupling,  all  the 
power  of  the  engine  were  of  no  avail :  the  train  would  stand  still  for  ever.  Exactly 
so,  my  brethren,  is  it  in  the  relation  of  faith  to  Christ.  It  is  not  our  faith  that  saves 
us,  but  Christ  that  saves  us.     Orosart. — The  influence  of  faith. — Two  men  are  wan- 


A.D.  30. 

"There  Is  no 
time,  when  men 
are  less  likely, 
without  over- 
powering testi- 
mony, to  ac- 
knowledge a 
fact,  than  when 
It  proves  them- 
selves guilty." 
Ahp.  Sumner. 

"  By  the  counsel 
of  the  Godhead 
it  was  set  down 
and  determined, 
that  His  glory 
should  add  to 
His  punlsh- 
ment."  P.  Leo. 


culpable 
ignorance 

a  Ma.  xvii.  19, 
20;  Ac.  xiv.  9, 
10;  Ma.  ix.  22; 
Ep.  ii.  8. 

6  Lu.  xxiii.  34; 
1  Ti.  i.  13;  Jo. 
xvi.  3;    1  Co.   ii. 

7,8. 

c  Lu.  xxii.  44 ; 
Ps.  xxil.  1,  »— 8  ; 
18.1.6;  Ac.  xxvl. 
22,  23. 

"  The  language 
of  Peter  con- 
cedes to  them 
such  a  palliation 
of  the  deed  as 
consisted,  at  the 
time  of  their 
committing  it,  in 
the  'absence  of 
a  distinct  convic- 
tion that  He 
whom  they  cru- 
cified was  the 
Lord  of  Life  and 
Glory  (see  xii.  27 
and  1  Cor.  Ii.  8); 
but  it  does  not 
exonerate  them 
from  the  guilt  of 
having  resisted 
the  evidence  that 
this  was  His  cha- 
racter, wh.  had 
been  furnished 
by  His  miracles, 
llfe.doctrine,  and 
resurrection." 
Prof.  Hackett. 


676 


ACTS. 


Chap.  iii.  19— «8. 


A.D.  30. 


repent  and  be 
converted 

a  Ac.  ix.  35;  xl. 
21;  xiv.  16;  xv. 
19. 

6  Col.  il.  U;  Is. 
xliil.  25. 


11; 


c  Ma.    xvli. 
Ro.  viii.  21. 

d  "Such  a  period 
of  restoration  to 
holiness  and 
happiness  Is  the 
explicit  or  im- 
plied theme  ol 
prophecy  fr.  the 
beginning  to  the 
end  of  the  O.T." 
Hackett. 

"  The  minister's 
heart  must  he 
•  right  with  God.' 
The  state  of  the 
heart  causes  one 
man  to  be  pre- 
ferred to  another 
equally  esteem- 
ed among  good 
men."    Bengel. 

a  prophet 
like  Moses 

e  De.  xvlll.  15, 18, 
19. 

/Ac.  vll.  37. 

g  Jo.  Iv.  26. 

hGa..  ill.  19;  He. 
ix.  15. 

"  So  particular 
is  this  prophecy, 
that  it  is  twice 
given  in  the  book 
of  Deuteronomy, 
and  twice  rea- 
soned fr.  in  the 
Acts."   yV.  Jones. 

It  is  quite  possi- 
ble to  experience 
a  good  deal  of 
sorrow  for  sin 
without  any  real 
repentance,  and 
it  is  equally  pos- 
sible to  have  a 
sincere  repent- 
ance, and  yet  to 
be  ready  to  cry 
out  against  our- 
selves because 
we  don't  feel  as 
much  sorrow  for 
sin  as  we  think 
we  should.  But 
observe  that  on 
no  less  than  ten 
occasions  men 
are  directed  to 
repent.  It  is  ob- 
viously absurd 
to  suppose  that 
we  should  be 
thus  command- 
ed to  produce 
within  ourselves 
a  certain  state  of 


dering  over  the  mountains  in  Nevada.  They  find  curious  veins  running  through  the 
rocks.  One  of  them  studies  these  veins  with  the  interest  of  a  geologist,  and  chisels 
out  a  few  specimens  for  his  cabinet.  The  other,  who  is  an  expert  in  ores,  believes 
that  he  has  found  a  silver  mine  of  great  richness.  When  his  companion  has  passed 
on  with  his  specimens  in  his  pocket,  he  returns  and  stakes  out  a  claim.  He  perfects 
his  title  to  that  claim.  He  works  it,  and  becomes  a  millionaire.  Now  was  it  the 
mine  that  enriched  this  man  or  his  faith  in  the  mine  ?  Evidently  his  faith.  And  so 
it  is  the  world  over.  It  is  not  enough  to  know  of  a  good  thing  and  to  be  able  to 
grasp  it.  We  must  believe  in  it  and  take  possession  of  it.  There  is,  of  course,  no 
value  in  faith,  if  what  we  believe  is  worthless.  A  lunatic,  whom  we  knew  years  ago, 
imagined  that  he  was  a  millionaire.  He  would  take  you  into  his  little  chamber,  and 
after  carefully  locking  the  door,  would  open  drawers  full  of  bits  of  paper  on  which 
he  had  written  figures  for  various  amounts.  He  would  say,  "Here  are  bills  and 
bonds  worth  millions  of  dollars."  When  asked  why  he  did  not  use  them  to  buy  what 
he  needed,  he  would  reply,  "No,  no,  they  are  too  precious."  That  man's  faith  was 
great,  but  it  was  baseless.  It  was  like  the  faith  of  worldly  men  in  material  things. 
They  are  heaping  up  riches  that  are  as  worthless  for  the  soul  as  his  bits  of  paper  were 
for  the  wants  of  this  life.     Ation. 

19 — ai.  repent,  for  your  ignorance  does  not  absolve  you  fr.  guilt,  there- 
fore, bee.  you  both  need  and  may  find  mercy,  be  converted,"  B.V.,  "turn 
again."  sins  .  .  out,  ??««^  guilt  obliterated.*  times  .  .  come,  R.V., 
that  so  there  may  come  seasons,  future  blessings  prepared  for.  from  .  .  He 
.  .  send,  E.V.,  "and  that  he  may  send  the  Christ  who  hath  been  appointed 
for  you,  even  Jesus."  must,  ace.  to  Divine  plan,  restitution,  restoration." 
all    .     .    began,  fr.  the  earliest  times  of  prophetic  revelation.'' 

Turn  again. — I.  Before  conversion  the  soul  is  dead.  As  a  corpse  will  vitiate 
the  air  we  breathe,  so  a  dead  soul  is  corrupt;  it  gives  forth  evil  and  prevents  good. 
A  dead  soul  (1)  May  have  great  influence,  and  that  influence  may  be  exerted  for 
the  good  of  society,  while  the  soul  lives  to  enjoy  self  and  brings  forth  no  fruit  of 
righteousness ;  (2)  May  be  moral,  but  dangerous  to  society,  for  it  is  a  living  excuse 
to  the  young  and  to  the  bad  for  their  not  being  religious.  II.  How  can  it  be  known 
whether  the  soul  is  dead  or  not  ?  (1)  There  is  no  growth  of  goodness  in  a  dead  soul; 
(2)  No  strength  for  doing  holy  deeds;  (3)  Troubles  and  obstacles  occasion  despair 
Anon. 

We  must  repent  note. — Years  ago,  on  a  summer  afternoon,  I  stood  on  a  little 
harbor-wall  and  saw  two  vessels  trying  to  make  the  entrance.  They  were  lying  in 
a  narrow  channel,  and,  since  there  was  not  water  enough  to  keep  them  up,  they 
were  lying  on  their  sides.  But  far  out  the  tide  began  to  turn,  and  one  wave  after 
another  passed  under  them ;  in  a  little  while  the  water  was  twelve  feet  deep  in  the 
harbor,  and  the  green,  foaming  waves  rushed  in  like  a  millrace.  I  looked  again 
towards  the  narrow  passage,  and  saw  on  one  vessel  that  they  had  taken  advantage 
of  the  wind  at  the  right  moment,  and  on  that  first  vessel  they  floated  in  on  the  full 
tide.  Upon  the  other  vessel  they  were  not  on  the  alert,  and  when  they  tried  to 
make  the  harbor  the  tide  had  turned,  and  they  could  not.  The  water  grew  shal- 
lower; they  gave  up  the  attempt;  and  gradually  the  vessel  heeled  over,  and  lay  just 
as  before  on  the  bank  of  sand.  At  nightfall  I  went  down  again,  and  in  the  dark 
gloaming  I  saw  the  forsaken  vessel,  and  I  prayed  that  I  might  not  miss  the  tide 
which  God  gives  to  our  souls,  nor  quench  His  Spirit  within  my  heart.     Watson. 

22.  Moses  .  .  said,*  etc.,  quoted  chiefly  fr.  the  LXX.  With  the  same 
object,  Stephen  also  cites  this  passage./  «ropliet,  whom  the  Jews  ref.  to  the 
Messiah.^  like  .  .  me,  chiefly  as  meaiaior,^  also  teacher,  legislator,  shall 
.     .    hear,  not  simply  a  prediction,  but  a  command. 

Reasons  for  repentance.— Because:  I.  The  mind  of  God  as  expressed  in  the 
prophets  requires  it.  II.  Christian  privileges  call  to  repentance.  III.  The  only  way 
to  be  "  turned  from  iniquities  "  is  by  repentance.  IV.  The  kingdom  of  heaven  in  a 
human  heart  can  only  be  established  through  repentance.     Anon. 

Tfie  .sources  of  truth.— The  Bible  is  like  a  great  river.  All  it^  springs  are  hid- 
den in  the  mountain  of  God's  eternal  love.  Here  a  drop,  there  a  trickling  brook, 
there  a  rushing  flood,  it  has  come  forth  from  those  unseen  depths,  till  at  length  all 
its  streams  have  met  in  one  mighty  river,  whose  waters  go  far  and  wide  to  slake  a 
thirsty  world.  There  is  a  wonderful  pleasure  to  explorers  in  tracing  a  great  river  to 
its  source,  in  discovering  the  tiny  beginning  of  so  grand  a  power.  Not  long  ago  a 
pair  of  noble  English  travellers  spent  years  among  the  fever  swamps,  the  waste 


Chap.  iii.  33—36. 


ACTS. 


511 


•wildernesses,  and  tbe  fierce  savages  of  Central  Africa,  that  they  might  solve  the 
problem  which  had  baflHed  all  other  ages  of  the  world — whence  came  the  river-god 
of  ancient  Egypt,  the  mighty,  fertilizing  monster  Nile.  The  sun  fought  against  them, 
and  smote  them  with  sunstroke;  the  natives  fought  against  them,  for  they  were 
treacherous  and  cruel  as  serpents;  plague  fought  against  them,  and  their  camels, 
and  oxen,  and  horses  died.  Health,  comfort,  friends,  means,  everything  failed  them 
but  the  strong  hope  and  purpose  with  which  they  set  out;  but  these  carried  them 
through,  and  at  last,  with  a  thrill  of  unutterable  delight,  their  eyes  beheld  the  blue 
waves  of  a  great  inland  lake,  from  the  bosom  of  which  came  forth  the  infant  Nile. 
They  launched  their  boats  on  its  unfurrowed  surface,  and  an  English  cheer  rang 
across  the  still  waters  which  had  kept  their  mighty  secret  since  the  world  began. 
Our  hearts  glow  when  we  read  of  such  dauntless  achievements,  and  we  are  ready  to 
raise  three  cheers  for  Sir  Samuel  and  Lady  Baker.  But  after  all,  when  they  had 
accomplished  their  purpose,  what  was  gained  ?  One  precious  grain  of  long-sought 
knowledge,  and  that  soon  to  be  again  called  in  question ;  some  fresh  details  of  sav- 
age barbarism,  and  hints  about  commerce  that  maybe  useful  to  traders;  but  no 
new  fountain  of  life  was  opened  in  that  wilderness,  and,  perhaps,  almost  all  but  the 
explorers  themselves  may  be  ready  to  say  in  their  hearts,  that  the  way  was  nobler 
than  the  end.     Harwood. 

23,  24.  not  hear,"  shall,  therefore,  disobey  the  command.  {Predicted,  that 
the  prophet  should  be  raised  up;  commanded  that  He  should  be  heard,  i.e., 
obeyed.)  destroyed  .  .  people,  excluded  fr.  kingdom  of  God.  yea  .  . 
days, *"  foretelling  the  coming  One;  and  commanding  that  He  [be  received  as  the 
Messiah. 

Christ  a  '^jrophei,  and  yet  more  than  a  'prophet. — I.  He  teaches  the  way  of  God 
rightly,  and  is  Himself  that  "Way.  H.  He  prophesies,  and  is  the  aim  and  end  of  all 
prophecies.  HI.  He  is  anointed  with,  and  is  the  dispenser  of,  the  Holy  Spirit. 
Gerok. 

Christ  as  a  teacher. — We  notice  the  perfect  originality  and  independence  of  His 
teaching.  We  have  a  great  many  men  who  are  original,  in  the  sense  of  being  orig- 
inators, within  a  certain  boundary  of  educated  thought.  But  the  originality  of 
Christ  is  uneducated.  That  He  draws  nothing  from  the  stores  of  learning  can  be 
seen  at  a  glance.  The  impression  we  have  in  reading  His  instructions  justifies  to  the 
letter  the  language  of  His  contemporaries,  when  they  saj',  "This  man  hath  never 
learned."  There  is  nothing  in  any  of  His  allusions  or  forms  of  speech  that  indicates 
learning.  Indeed,  there  is  nothing  in  Him  that  belongs  to  His  age  or  countrj' — no 
one  opinion,  or  task,  or  prejudice.  The  attempts  that  have  been  made,  in  a  way  of 
establishing  His  mere  natural  manhood,  to  show  that  He  borrowed  His  sentiments 
from  the  Persians  and  the  Eastern  forms  of  religion,  or  that  He  had  been  Intimate 
with  the  Essenes,  and  borrowed  from  them,  or  that  He  must  have  been  acquainted 
with  the  schools  and  religions  of  Egypt,  deriving  His  doctrine  fi'om  them — all  at- 
tempts of  the  kind  having  so  palpably  failed  as  not  even  to  require  a  deliberate  an- 
swer. If  He  is  simply  a  man,  as  we  hear,  then  He  is  most  certainly  a  new  and 
singular  kind  of  man,  never  before  heard  of;  one  who  visibly  is  quite  as  great  a 
miracle  in  the  world  as  if  He  were  not  a  man.  We  can  see  for  ourselves,  in  the  sim- 
ple directness  and  freedom  of  His  teachings,  that  whatever  He  advances  is  for  Him- 
self. Shakespeare,  for  instance,  whom  we  name  as  being  probably  the  most  creative 
and  original  spirit  the  world  has  ever  produced — one  of  the  class,  too,  that  are  called 
self-made  men — is  yet  tinged  in  all  his  works  with  human  learning.  His  glory  is, 
indeed,  that  so  much  of  what  is  great  in  history  and  historic  character  lives  and  ap- 
pears in  his  dramatic  creations.  He  is  the  high  priest,  we  sometimes  hear,  of  human 
nature.  But  Christ,  understanding  human  nature  so  as  to  address  it  more  skilfully 
than  he,  never  draws  fi'om  its  historic  treasures.  He  is  the  High  Priest,  rather,  of 
the  Divine  nature,  speaking  as  one  that  has  come  out  from  God,  and  has  nothing  to 
borrow  from  the  world.  It  is  not  to  be  detected  by  any  sign  that  the  human  sphere 
in  which  He  moved  imparted  anything  to  Him.  His  teachings  are  just  as  full  of 
Divine  nature  as  Shakespeare's  of  human.     Bushnell. 

25,  26.  children,'  sons,  inheritors,  prophets,  the  predictions  ab.  the 
Messiah  addressed  esp.  to  you.  covenant,  the  mercies  of  wh.  first  offered  to  you. 
Abraham,'^  the  father  of  the  faithful.  The  great  progenitor  of  the  Jews,  you,' 
.  .  him,  special  message  by  a  special  messenger.  Son  Jesus,  R.V.,  "ser- 
vant," omitting  "Jesus."  bless,-''a  message  of  mercy,  not  of  condemnation,  turn- 
ing   .     .    iniquities,'' object  of  the  message;  condition  of  the  blessing. 


feelings.  We 
cannot  com- 
mand  our  reel- 
ings at  will,  and 
therefore  it  is 
simply  ridicu- 
lous to  command 
persons  to  do  so. 
Kep'ntanoe  must 
be  something 
more  than  mere 
feeling.   Hudson. 


the  sin  of 
rejecting 
Christ 

a  Lu.  X.  10—12, 
16;  Ma.  xxl.  31; 
Mk.  xii.  4;  Jo.  vl. 
29;  vii.  28;  vlli. 
26,  29,  42. 

6  1  S.  iU.  1,  20. 

"Since  God  es- 
teems His  word 
above  all  things, 
it  must  needs  be, 
that  He  punishes 
the  contempt  of 
it.  Therefore,  if 
any  man  rej  ected 
theLaw  of  Moses, 
he  was  sentenc'd. 
to  death ;  and 
Moses  himself 
testified  of  this, 
when  he  said, 
'  He  shall  be  cut 
off  from  the  peo- 
ple.' "     Calvin. 

"That  flower  wh. 
follows  the  sun, 
doth  so  even  in 
cloudy  days ; 
when  it  doth  not 
shine  forth,  yet 
it  follows  the  hid- 
den course  and 
motion  of  it.  So, 
the  soul  that 
moves  after  God, 
keeps  th't  course 
when  He  hides 
His  face ;  is  con- 
tent, yea,  is  glad 
at  His  will  in  all 
estates,  or  condi- 
tions, or  events." 
Leighton. 


covenant 

with 

Abraham 

c  Ac.  il.  39;  Ko. 
Ix.  4;  XV.  8;  Ga. 
iii.  8,  26. 

dGe.  xxil.  18;  Ga. 
ill.  16,  29. 

e  Ma.  X.  5,6;  xv. 
24;  Lu.  xxlv.  47; 
Ac.  1.  8. 

/  1  Pe.  i.  3,  4,  15, 
16;  Ep.  1.  3,  4. 

a  Tit.  il.  11—14. 


578 


ACTS. 


Chap.  iv.  1—7. 


A.D.  30. 


The  philosophy 
of  the  unbeliever 
tries  to  guide  the 
human  ship  by 
outside  pres- 
sure; but  Jesus 
puts  a  rudder  to 
it,  and  gives  it  a 
magnet  of  love  to 
show  its  path- 
way in  the  track- 
less deep  He  is 
not  satisfied  with 
half  -  measures. 
We  must  be 
turned  away  fr. 
our  sins.  Anon. 


persecution 
by  the 
priests 

al  Ch.  xsiv.  3,ff; 
2  Ch.  Till.  U; 
also  Jos.  Ant.  vii. 
14,7. 

6  Jos.  Wars,  vi.  5, 
3;  2  Mace.  iii.  4; 
Lu.  xxii.  52. 

c  The  officers  ob- 
jected to  the  dis- 
turbance, the  Sad- 
ducees  to  the  doc- 
trine.. Webster 
and  Wilkinson. 


the  Apostles 
in  custody 

dJvL.  ix.  46,  49;  1 
S.  xxli.  4. 

e  Ac.  ill.  1. 

3Vie  Christian  reli- 
gion stimulates 
"thought  not  only 
in  the  vulgar,  but 
also  in  the  learn- 
ed. Go  to  the 
British  Museum; 
four  out  of  every 
five  books  there 
discuss  the  prob- 
lems of  Chris- 
tianity. There  is 
a  subtle,  inde- 
scribable quality 
in  Christianity 
eminently  calcu- 
lated to  provoke 
thought.  Jones. 

they  are 
placed  on 
their  trial 

/Ma.  11.  4;  xxvl. 
59 ;  Ac.  T.  21. 

g  Jo.  xviii.  13; 
Lu.  iii.  2. 

h  Ma.  xxvl.  3 ;  Jo. 
xl.  49;    xvUl.  14, 

28. 

i  .Tos.  Ant.  xvlil. 
8,  1;  Wars, y.  5,3; 
Jerome,  Cat.  Scr. — 
Philo. 


The  blessings  CJirist  bestows. — I.  The  parties  concerned.  II.  The  benefit 
oflered.  III.  The  kind  of  blessing  we  have  by  the  Mediator  "in  turniu";  away," 
etc. — 1.  Negatively;  2.  Positively.  IV.  In  what  way  does  Christ  turn  us  from  our 
iniquities  ?     Manton. 

Christ  alone  meets  man's  need. — The  heart,  then,  of  Christ's  work  for  the  world 
is  deliverance  from  sin.  That  is  what  man  needs  most.  There  are  plenty  of  other 
remedies  offered  for  the  world's  ills — culture,  art,  new  social  arrangements,  progress 
of  science,  and  the  like,  but  the  disease  goes  deeper  than  these  things  can  cure.  You 
may  as  well  try  to  put  out  Vesuvius  with  a  teaspoouful  of  cold  water  as  to  cure  the 
sickness  of  humanity  with  anything  that  does  not  grapple  with  the  fundamental  mis- 
chief, and  that  is  a  wicked  heart.  There  is  only  one  Man  that  ever  pretended  He 
could  do  that,  and  it  took  Him  all  His  power  to  deal  with  it;  but  He  did  it !  And 
there  is  only  one  way  by  which  He  could  do  it,  and  that  M^as  by  dying  for  it,  and 
He  did  it !  So  He  has  conquered.  "  Canst  thou  draw  out  leviathan  with  a  hook  ?  " 
When  you  can  lead  a  crocodile  out  of  the  Nile  with  a  bit  of  silk  thread  around 
his  neck,  you  will  be  able  to  overcome  the  plague  of  the  world,  and  that  of  your 
own  heart,  with  anything  short  of  the  great  sacrifice  made  by  Jesus  Christ. 
Maclaren, 


CHAPTER    THE  FOURTH. 


I,  2.  priests,  the  course  officiating  at  that  time."  captain,*  commander  of 
the  Levites  who  preserved  order.  Sadducees,"  materialists.  Did  not  believe  in 
the  resurrection,  etc.     grieved,  vexed,  angry,  indignant,     through  Jesus,  ace. 

to  the  pattern  or  model  of  His  resurr.  They  esp.  declared  the  fact  of  His  resurr.  as 
tlie  pledge  and  proof  of  theirs. 

Salvation. — I.  Jesus  alone  has  power  to  save.  (1)  The  rabbis  present  no  doubt 
congratulated  themselves  on  their  acquaintance  with  current  theology.  (2)  Doubt- 
less others  expected  to  be  saved  on  account  of  their  devotion  to  the  Church.  (3) 
Moralists  were  also  present,  it  may  be,  and,  if  so,  Peter's  address  had  undermined 
their  trust.  II.  The  effect  of  Peter's  sermon  was — (1)  Astonishment,  because  his 
hearers  knew  nothing  of  the  power  of  the  Holy  Spirit  to  inspire  "unlearned  and  ig- 
norant men ; "  and  (2)  Recognition  of  their  spirit.  "They  took  knowledge  of  them/' 
Burrell. 

" Being  grieved." — They  were  sore  "grieved"  that  these  two  men  preached  the 
resurrection  of  Jesus.  This  was  because  they  feared  that  this  doctrine  would  dimin- 
ish their  power.  They  cared  more  by  far  for  their  own  selfish  ends  than  they  did  for 
the  advance  of  the  truth.  This  is  always  the  case  with  those  who  have  not  the  love 
of  God  in  their  hearts.  When  the  temperance  cause  tries  to  stop  the  sale  of  liquor, 
the  liquor  dealers  are  "grieved."  As  soon  as  we  try  to  have  laws  enacted  to  stop 
gambling,  the  whole  fraternity  of  gamblers  is  "grieved."  Advocates  of  any  form  of 
evil  are  "grieved  "  as  soon  as  you  interfere  with  their  traffic  and  their  unlawful  gains. 
What  shall  we  do,  then  ?  Sliallwe  desist  because  they  are  "grieved  "  ?  No,  never  ! 
We  should  simply  push  on,  and  work  all  the  harder  to  put  a  stop  to  their  iniquity. 
This  is  the  only  way  in  which  truth  can  triumjih.  As  Dr.  Parkhurst  once  well  said, 
"The  wicked  flee  when  no  man  pursueth, — but  they  make  better  time  when  some 
one  is  after  them."     S.  S.  Times,  Jan.  16,  1SD7. 

3,  4.  hold,'*  confinement,  custody,  eventide,  the  mir.  had  been  wrought  ab. 
.3  p.,M.«  It  was  too  late  for  a  judicial  examination,  men,  i.e.,  souls,  persons,  prob. 
iuclu.  men  and  women. 

The  resurrection. — I.  Peter  preached  the /ac/f  of  the  resurrection.  They  "were 
witnesses."  H.  Hepreached  the  (?oc^W?;e  of  the  resurrection.  First  the  gospels,  then 
the  epistles.  Jesus  is  risen ;  the  legitimate  conclusion  is  that  there  is  a  life  after 
death.  Christian  teaching  on  the  subject  of  the  life  after  death  is  much  in  advance 
of  both  ancient  philosophical  teaching  and  also  the  teaching  of  the  Old  Testament. 
Jones. 

5 — 7.  their,  i.e.,  of  the  Jews,  rulers,  the  Sanhedrin,  including  priests  and 
elders,  heads  of  fams.,  and  scribes,-^  teachers  of  the  Law.  Annas,"  Caia- 
phas.**  John,  "prob.  the  son  of  Annas."  Alexander,  supposed  to  be  bro.  of 
famous  Jewish  histn.  Philo,  and  a  man  of  great  wealth."     kindred,  not  blood  re- 


Chap.  iv.  8— la. 


579 


lationship  only,  but  belonging  to  the  pontifical  race,  midst,"  the  Sanhedrin  sat  in 
a  semi-circle,     this,  i-e.,  cui-e  of  the  lame  man.     They  admitted  it  was  done. 

"By  what  power." — The  fact  of  the  healing  was  recognized;  and  the  logical 
conclusion  that  it  was  the  sign  of  the  presence  of  some  extraordinary  power  was  not 
shirked;  but  the  inquiry  remained,  What  is  this  power?  I.  The  people's  attitude: 
The  source  must  be  good,  because  the  efl'ect  was  good— the  source  must  be  of  God. 
II.  The  priests' attitude :  Their  prejudices  had  secured  Jesus' death;  their  gratifica- 
tion at  this  death  passed  into  intense  anxiety  when  they  heard  that  he  had  risen. 
They  now  determined  to  put  a  bold  face  on  the  matter  and  make  violence  serve  tlieir 
end.  III.  The  Apostles'  attitude:  The  good  deed  was  done  by  the  power  of  the  living- 
Christ.  This  attested  to  (1)  the  Divine  life  and  presence ;  (2)  the  Divine  work,  which 
is  to  recover  men  from  all  the  ills  and  woes  brought  on  them  by  sin.     Anon. 

Bunyaii's  zeal. — Bunyau,  with  irresistible  zeal,  preached  throughout  the  country, 
especially  in  Bedfordshire  and  its  neighborhood;  until,  on  the  restoration  of  Charles 
II.,  he  was  thrown  into  prison,  whei'o  he  remained  twelve  years.  During  his  confine- 
ment he  preached  to  all  to  whom  he  could  gain  access;  and  when  liberty  was  oflered 
to  him,  on  condition  of  promising  to  abstain  from  preaching,  he  constantly  replied, 
"  If  you  let  me  out  to-day,  I  shall  preach  again  to-morrow." 

8 — lo.  filled  .  .  Ghost,''  first  at  Pentecost;  now  again,  said,  being 
raised  above  all  human  fear,  and  specially  taught  what  to  say.'^  if  .  .  exam- 
ined, if  this  be  the  purport  of  your  inquiry,  not  the  doctrines  we  teach,  but  this 
thing  that  we  have  done,  good  deed,  good,  though  they  contemptuously  alluded 
to  it.  man,  who  perh.  was  there  as  a  witness;  if  indeed  he  had  not  been  taken 
into  custody  with  the  Apostles,  known  .  .  all,  in  reply  to  the  question — 
how?  by  .  .  name,  i?.  I'^,  "in  the  name."  Jesus  .  .  Nazareth  .  . 
crucified,  they  glory  in  those  things — place,  death  of  cross — which  others  de- 
spise. 

Tlie  stone  set  at  naught. — I.  Man's  great  need  as  a  moral  builder  is  a  foundation 
stone.  II.  Man's  great  error  as  a  moral  builder  is  the  rejection  of  the  divine.  III. 
Man's  ultimate  discovery  as  a  moral  builder  is  that  the  divine  Is  supreme.    Tliomas. 

Boldness  before  rulers. — One  of  Frederick  the  Great's  best  generals  was  Hans 
Joachim  von  Zieten.  He  was  never  ashamed  of  his  faith.  Once  he  declined  an  in- 
vitation to  come  to  his  royal  master's  table,  because  on  that  day  he  wished  to  pre- 
sent himself  at  the  table  of  his  Lord  and  Master  Jesus  Christ.  The  next  time  he 
appeared  at  the  palace,  the  king,  whose  infidel  tendencies  were  well  knovvii,  made  use 
of  some  profane  expressions  about  the  Holy  Communion;  and  the  other  guests 
laughed  at  the  remarks  made  on  the  occasion.  Zieten  shook  his  gray  head  solemnly, 
stood  up,  saluted  the  king,  and  then  said,  with  a  firm  voice,  "Your  Majesty  knows 
well  that,  in  war,  I  have  never  feared  any  danger.  But  there  is  one  above  us  who  is 
greater  than  you  and  me, — greater  than  all  men;  He  is  the  Saviour  and  Redeemer, 
who  has  died  also  for  your  Majesty,  and  has  dearly  bought  us  all  with  His  own  blood. 
This  Holy  One  I  can  never  allow  to  be  mocked  or  insulted;  for  on  Him  repose  my  faith, 
my  comfort,  and  my  hope  in  life  and  death.  In  tlie  power  of  this  faitb,  your  brave  army 
has  courageously  fought  and  conquered.  If  your  Majesty  undermines  this  faith,  you 
undermine  at  the  same  time  the  welfare  of  your  State.  I  salute  your  Majesty."  This 
open  confession  of  his  Saviour  by  Zieten  made  a  powerful  impression  on  the  king.  He 
gave  his  hand  to  Zieten,  his  right  hand,  placing  the  left  on  the  old  man's  shoulder,  and 
said  with  emotion,  "0  happy  Zieten  !  how  I  wish  I  could  also  believe  it !  I  have  the 
greatest  respect  for  you.  This  shall  never  happen  again."  The  king  then  rose  from 
the  table,  dismissed  his  other  guests,  but  said  to  Zieten,  "  Come  with  me  into  my 
cabinet."  What  passed  in  that  conference,  with  closed  doors,  between  the  great 
king  and  his  greater  general,  no  one  has  ever  learnt;  but  this  we  know,  that  the 
Lord's  own  words  are  now  verified  to  Zieten:  "Whoever  shall  confess  Me  before 
men,  him  will  I  confess  before  My  Father  which  is  in  heaven."    British  Workman. 

II,  12.  this  .  .  stone,  i?.  r.,  "He is  the  stone."'' salvation,  i?.  F.,  "And in 
none  other  is  there  salvation :  for  neither  is  there  any  other  name  under  l^eaven  that 
is  given  among  men  wherein  we  must  be  saved."  no  .  .  name,*  not  only  the 
name  in  wh.  men  are  cured  bodily,  but  saved  in  widest  sense. 

Salvation  in  OlirisVs  name. — This  is — I.  The  substance  of  every  Apostolical  an- 
nouncement; II.  The  experience  of  every  pardoned  sinner;  IH.  The  strength  of 
every  courageous  confession ;  and  IV.  The  foundation  of  all  missionary  preaching  of 
the  Church.     Spiegelhauser. — Communication  with  Christ  the  secret  of  power  to  bless 


A.D.  30. 
a  Jo.  vili.  3. 


Peter's 
defence 

he  extols 
Christ 

h  Ac.  11.  4. 

c  Lu.  xil.  11, 12. 

'•Filled,  at  that 
very  Instant.  The 
grace  that  was  In 
him  developed 
itself,  xiil.  9;  as 
immediate  occa- 
sion requires, 
God  actuates  His 
Instruments. 
Fall,  at  cap.  vl. 
3,  5,  denotes  the 
internal  habit." 
Bengel. 

"As  if  he  should 
say  to  them, 
worthy  magis- 
trates are  not '  a 
terror  to  good 
works,  but  to  the 
evil.'  How  is  It, 
then,  that  we  are 
now  called  in 
question  for  this 
good  deed?"  If. 
Selneccerus. 


no  salvation 
but  through 
Him 

d  Ps.  cxvlii.  22; 
Ma.  xxl.  42;  1  Pe. 
11. 4— 8;  Is.  xxvill. 
16 ;  Ep.  11.  20,  21. 

e  Ma.  1.  21;  Ac. 
x.43;lTi.li.5,  6; 
Is.  xlul.  11;  Jo. 
iil.  36;  1  Co.  ill. 
11 :  He.  it.  3;  1  Jo. 
V.  11, 12. 

Supernatur'Usm 
always  has  its 
foes,  for  it  im- 
plies a  present 
God— a  God  who 
works,  who  sees 
and  will  Judge. 
Ours  is  a  Saddu- 
cean  age.  Nat- 
ural science  has 
engrossed  the  at- 
tention of  the 
learned  class  to 
a  large  degree. 
They  will  accept 
mind  cure  or 
hypnotism,  but 
not  the  healing 
touch  of  God. 
They  will  allow 
the  inspiration 
of  the  poet,  but 
not  of  the  pro- 
phet. The  offence 
of  the  Cross  Is 
not  the  only  one 
wh.  stirs  up  hos- 
tility.     The    of- 


580 


ACTS. 


Chap.  iv.  13—17, 


fence  of  suiDer- 
naturalism  is 
now  equally 
cause  of  anger 
and  derision  as 
it  was  in  the  days 
of  Peter  and 
Jobn.    Arum. 


priests 
astonished 
and 
confouuded 

o  Ma.  xl.  25;  1 
Co.  i.  27. 

Though  they 
were  unlearned 
and  ignorant 
men,  yet  within 
the  compass  of 
their  work  they 
were  wise  and 
efficient.  This  is 
the  secret  of 
success.  Know 
what  you  do 
know.  Do  not 
venture  beyond 
the  line  of  your 
vocation.  Every 
preacher  is 
strong  when  he 
stands  on  fact 
and  experience. 
Christians  must 
not  accept  the 
bait  wh.  would 
draw  them  upon 
unknown  or  for- 
bidden ground. 
Anon. 

"Courage  in  suf- 
fering for  a  good 
cause  is  well ; 
but  if  courage 
be  not  tempered 
with  meekness, 
if  our  resent- 
ments burn  in 
our  breasts,  and 
boil  over  in  pro- 
jects of  revenge, 
opprobrious  lan- 
guage, or  any 
sort  of  indecent 
bitterness,  neith- 
er we  nor  our 
cause  are  like  to 
gain  by  it."  Stan- 
hope. 


they  hold 
a  private 
conference 

b  Ma.xxviii.  11 — 
13 ;  Jo.  xii.  10,  11. 

c  Ac.  V.  28. 

When  some  one 
said  to  Wendell 
Phillips  that  the 
religion  of  India 
is  as  good  as 
Christianity,  he 
replied,  "  The 
map  of  India  Is 
the  answer."  The 
map  of  the  world 


men. — On  Thursday  evening,  March  29,  1883,  for  above  an  houi-  all  who  had  occasion 
to  use  the  telephone  in  Chicago  found  it  vibrating  to  musical  tones.  Private  and 
public  telephones,  and  even  the  police  and  fire-alarm  instruments,  were  alike  aflected. 
The  source  of  the  music  was  a  mystery  until  the  following  day,  when  it  was  learned 
that  a  telegraph  wire,  which  passes  near  most  of  the  telephone  wires,  was  connected 
with  the  harmonic  system;  that  tunes  were  being  played  over  it,  and  that  the  tele- 
phone wires  took  up  the  sounds  by  induction.  If  one  wh'e  carrying  sweet  sounds 
from  place  to  place  could  so  affect  another  wire  by  simply  being  near  to  it,  how  ought 
Christians  in  communication  with  Christ  in  heaven  to  affect  all  with  whom  they  come 
in  contact  in  the  world.  The  Divine  music  of  love  and  gentleness  in  their  lives  should 
be  a  blessing  to  society.     Hovi.  Monthly. 

Tlie  Divinity  of  CJirist. — Christ  is  a  rare  jewel,  but  men  know  not  His  value;  a 
sun  which  ever  shines,  but  men  perceive  not  His  brightness,  nor  walk  in  His  light. 
He  is  a  garden  full  of  sweets,  a  hive  full  of  honey,  a  sun  without  a  spot,  a  star  ever 
bright,  a  fountain  ever  full,  a  brook  which  ever  flows,  a  rose  which  ever  blooms,  a 
foundation  which  never  yields,  a  guide  who  never  errs,  a  friend  who  never  forsakes. 
No  mind  can  fully  grasp  His  glory;  His  beauty.  His  worth.  His  importance,  no  tongue 
can  fully  declare.  He  is  the  source  of  all  good,  the  fountain  of  every  excellency,  the 
mirror  of  perfection,  the  light  of  heaven,  the  wonder  of  earth,  time's  masterpiece, 
and  eternity's  glory;  the  sun  of  bliss,  the  way  of  life,  and  life's  fair  way.  "He  is  al- 
together lovely,"  says  the  saint;  a  morning  without  clouds,  a  day  without  night,  a 
rose  without  a  thorn ;  His  lips  drop  like  the  honeycomb.  His  eyes  beam  tenderness, 
His  heart  gushes  love.  The  Christian  is  fed  by  His  hands,  carried  in  His  heart,  sup- 
Ijorted  by  His  ai'm,  nursed  in  His  bosom,  guided  by  His  eye,  instructed  by  His  lips, 
warmed  by  His  love ;  His  wounds  are  his  life,  His  smile  the  light  of  his  path,  the 
health  of  his  soul,  his  rest  and  heaven  below.     Balfern. 

13,  14.  boldness,  not  boastfully  defiant,  but  calmly  courageous,  per- 
ceived, by  inquiry,  or  by  absence  of  scholastic  marks,  unlearned,"  not  taught 
in  Jewish  schools,  ignorant,  plebeian.  "Their  self-possession  and  intelligence 
astonished  the  rulers,  being  so  much  superior  to  their  education  and  rank  in  life." 
knowledge  .  .  Jesus,  recognized  them  as  His  followers,  man  .  . 
healed,  whom  they  knew  bef.  he  was  healed.  Their  wonder  sharpened  their  recol- 
lection, standing,  once  carried  and  laid,  against,  could  neither  refute  the 
fact,  nor  censure  the  cure. 

Christian  heroism. — Christian  men  are  sometimes  inspired — I.  With  Divine 
courage.  Look  at — 1.  The  Apostles' noble  defence;  2.  Their  bold  attack ;  3.  Their 
undaunted  spirit.  II.  With  Divine  wisdom.  They  were  enabled  to  make — 1.  A 
declaration  of  the  power  of  Christ.  2.  A  declaration  of  salvation  in  Him ;  3.  A  pub- 
lic declaration  of  their  faith  in  Him.  III.  With  a  Divine  influence.  Their  influence 
was — 1.  Visible;  2.  Mighty;  3.  Spiritual.     Woodhouse. 

Fellowship  with  Christ :  its  visible  effects. — Often  when  I  am  on  the  beach,  or 
even  from  my  window,  I  look  across  the  bay;  and  I  can  just  see  a  speck  gleaming 
against  the  gray  sands,  or  the  surf-beaten,  sullen-looking  clifls  of  Howth  beyond; 
and  I  know  at  once  what  the  speck  is  by  its  iDhiteness.  At  other  times  when  the 
storm  has  come,  and  the  waves  are  sweeping  over  the  rocks,  I  see  a  light  speck 
upon  the  dark  cloud  curtain;  and  I  know  it  is  a  brave  little  sea-gull  in  -its  white 
coat.  So  when  we  have  given  ourselves  to  Jesus,  it  should  be  easy  for  those  round 
about  us  to  see  that  we  have.  When,  like  the  bird  on  the  sands,  we  are  doing  our 
lowly  work,  the  white  robe  should  be  visible;  and  in  sorrow  and  trouble  the  white- 
ness should  gleam  as  it  did  in  the  lives  of  those  men  of  whom  we  are  told  in  the 
New  Testament  that  others  "took  knowledge  of  them  that  they  had  been  with 
Jesus."    Boivker. 

15 — 17.  them  .  .  out,  but  others  besides  the  council  remained,  say- 
ing, the  court  was  obliged  to  sit  with  open  doors;  the  facts  were,  therefore,  well 
known,  notable,  signal,  genuine,  manifest,  clear,  plain  to  commonest  under- 
standing, cannot  .  .  it,  they  were  good  hands  at  suppressing  evidence.'' 
Their  denial  in  the  face  of  "  all  them  that  dwell  in  Jerus."  might  damage  their  credit 
more  than  the  admission  would  benefit  the  Apostles,  spread,  i.e.,  the  knowledge 
of  it.  threaten,'' G^/t.,  "  threaten  with  threatenings."  Lu.  preserves  the  very  words 
of  the  speakers,  speak  .  .  name,  not  to  teach  in  public,  and  especially  not 
to  teach  respecting  Jesus. 

The  ''notable  miracle"  of  the  centuries. — I.  The  Bible.  What  have  been  its 
mo7-al  effects.     II.  The  moral  portraiture  of  Jesus  Christ:    Could  this  have  been  of 


Chap.  iv.  i8 — ««. 


ACTS. 


681 


liumiiii  conception?  The  eflects  of  his  character  and  teaching;  in  inspiring  Christian 
life.  III.  The  ertects  of  the  Gospel  on  the  heathen.  Stand  in  a  pulpit  and  read 
Plato,  or  Milton,  or  Bacon.  Where  are  the  lives  changed  in  consequence  ?  IV.  The 
effects  of  accepting  the  distinctive  doctrines  of  the  New  Testament,  as  the  Atone- 
ment, the  Holy  Spirit.  No  one  rejects  Christianity  because  its  influences  are  per- 
nicious, or  Christ  because  His  teaching  is  immoral.     Allon. 

The  council  threatening  the  Apostles. — Dr.  John  Hall  in  one  of  his  sermons 
compared  the  attacks  of  infidelity  to  a  rat  gnawing  a  file.  As  he  kept  on  gnawing- 
he  was  greatly  encouraged  by  the  growing  pile  of  chips,  till  feeling  pain  and  seeing 
blood,  he  found  that  he  had  been  wearing  his  own  teeth  away  against  the  tile.  The 
file  was  unharmed.  Testimony  not  to  be  stifled. — Suppose  that  some  savages  have 
seen  a  cannon  charged  and  discharged.  Suppose  that  when  they  saw  it  charged  a 
second  time,  dreading  the  consequences,  they  should  gather  stones  and  clay,  and 
therewith  ram  the  cannon  full  to  the  muzzle,  by  way  of  shutting  in  the  shot,  and 
securing  the  safety  of  the  neighborhood.  They  know  not  the  power  of  gunpowder 
when  it  is  touched  by  a  spark.  This  is  the  sort  of  blunder  into  which  the  Sanhedrin 
fell.  They  thought  they  could  stifle  the  testimony  of  the  Apostles  by  ramming  a 
threat  of  punishment  down  their  throats.  They  knew  not  the  power  of  faith  when 
kindled  by  a  spark  from  heaven.     Arnot. 

i8 — 20.  called  them,  into  the  assembly  to  hear  the7decision  of  the  council." 
answered,  to  have  retired  in  silence  might  seem  the  better  policy ;  but  it  would 
have  been  an  implied  assent  to  the  command,  right,  the  great  question  for  the 
Christian  is,— ''Is  it  right  ?"  more,  i?.  T.,  "  rather;"  shall  we  put  human  in  the 
place  of  Divine  laws  ?  we,  whatever  may  be  your  decision,  cannot,  moral  ob- 
ligation, things,  connected  with  Jesus,  seen,  in  His  life,  works,  death,  resur- 
rection,    heard,*  doctrine  and  precept,  esp.  that  last  command. 

The  holy  disobedience  of  the  Apostles. — I.  It  was  directed  against  an  unholy 
command.  II.  It  included  in  itself  a  higher  obedience.  III.  It  appears  in  a  more 
noble  form.  IV.  It  bears  the  most  glorious  fruit.  Cosack. — Honest  Chi-istimi 
speech. — I.  It  is  not  talkirig  about  religion  that  is  needed,  but  seasonable  talking, 
talking  about  the  right  thing.  II.  Listening  to  Christ  should  precede  speaking, 
speech  after  meditation.  III.  Speech  should  then  be  courageous,  sincere,  loyal  first 
to  Christ.     Anon. 

Duty  to  Godflrst. — This  sense  that  it  is  right  to  hearken  more  unto  God  than 
unto  men,  whether  adopted  in  practical  life  or  not,  must  and  does  commend  itself  to 
every  man's  conscience.  Those  who  adhere  to  it  gain  the  confidence  of  all. 
"  What,"  was  asked  by  a  merchant  of  a  poor  boy  applying  for  a  situation,  "should 
you  say  if  I  were  to  tell  you  to  work  on  Sunday  ? "  "I  shouldn't  come;  for  God  has 
said,  '  Remember  the  Sabbath  day  to  keep  it  holy,'  and  I  shall  do  as  God  has  told 
me."  "  Then,"  said  the  employer,  "you  are  the  boy  I  am  looking  for."  Anon. — Duty 
to  God  the  supreme  law. — The  Word  of  God  is  not  my  word;  I,  therefore,  cannot 
abandon  it;  but  in  all  things,  short  of  that,  I  am  ready  to  be  docile  and  obedient  .  . 
You  shall  have  my  blood,  my  life,  rather  than  a  single  word  of  retraction ;  for  it  is 
better  to  obey  God  than  to  obey  man.  It  is  no  fault  of  mine  that  this  matter 
creates  confusion  among  you.  I  cannot  prevent  the  Word  of  Christ  becoming  a 
stumbling-block  to  men  ...  I  know  well  that  we  must  pay  obedience  to  the 
civil  magistrate,  even  though  he  be  not  a  man  after  God's  own  heart;  and  I  am 
quite  ready  to  pay  that  obedience  in  any  matter,  that  does  not  shut  out  the  Word  of 
God.     Luther. 

ai,  22.  further,  in  reply  to  this  answer,  finding  .  .  them,  no  legal 
grounds,  because  .  .  people,  but  for  this,  then,  they  would  not  have  waited 
for  legal  power,  all  .  .  God  .  .  done,  and  hence  such  an  act  of  the  coun- 
cil would  have  appeared  to  be  direct  opposition  to  God.  man  .  .  old,  the 
cure,  therefore,  all  the  greater. 

Hearken  unto  God. — I.  The  law  of  God  should  regulate  all  the  principles  and 
actions  of  life.  II.  The  law  of  God  should  express  leading  principles  of  personal 
belief.  lU.  This  law  should  regulate  all  efforts  for  maintaining  the  purity  of  that 
law.     Anon. 

''Thrice  is  he  armed  teho  hath  his  quarrel  just." — When  the  Empress  Eudoxia 
sent  threatening  messages  to  Chrysostom  in  Constantinople  to  desist  from  his  pun- 
gent reproofs,  the  golden-tongued  preacher  replied,  "Tell  the  Empress  that  Chry- 
sostom fears  nothing  but  sin."  Note,  as  an  evidence  of  wisdom,  how  sagaciously 
the  Apostles  appeal  to  this  self-same  principle  of  riglit  in  the  minds  of  their  accusers 
"Judge  ye."    Anon. 


is  the  proof  of 
Christianity,  if 
we  consider  the 
condition  of  the 
masses  in  those 
countries  called 
Christian.    Anon. 

"God  and  His 
truth  are  still 
the  same,  though 
the  foundations 
of  the  world  be 
shaken.  Julianus 
redivivus  can  shut 
the  schools,  In- 
deed, and  the 
temples,  but  he 
cannot  hinder 
our  private  Inter- 
courses and  de- 
votion, where  the 
breast  is  the 
chapel,  and  our 
heart  Is  the 
altar.  God  will 
accept  what  re- 
mains and  sup- 
ply what  Is 
necessary.  J, 
Evelyn. 

attempt  to 
silence  the 
Apostles 

a  Ac.  V.  40. 
6  Ac.    i.     8;    Ps. 
cxvi.  10;  Je.   XX. 
9:    1  Jo.  i.   1,   3; 
2  Pe.  i.  16. 

"When  the  ter- 
ror was  abated 
(for  that  com- 
mand, V.  18,  was 
tantamount  to 
their  being  dis- 
missed), then  the 
Apostles  speak 
more  mildly;  so 
far  were  they 
from  mere  bra- 
vado." Clirysos- 
tom. 

"  I  hate  to  see  a 
thing  done  by 
halves.  If  it  be 
ri'ght,  do  it  bold- 
ly; if  It  be  wrong, 
let  it  alone." 
Gilpin. 

'•  Consult  duty, 
not  events." 
Annesley. 

Apostles 
dlstnissed 
■with  threats 

"As  an  impru- 
dent speech 
draws  men  into 
error,  so  an  iin- 
wlse  silence 
leaves  them  in 
It."     Grregnry. 

"It  Is  the  way  of 
lovers  to  be  un- 
able to  conceal 
their  love."  Au- 
gustine. 


582 


Chap.  iv.  23— a8. 


the  Apostles' 
report  to  the 
Church 

a  Ac.  i.  15. 

"Perish  dis- 
cretion when  it 
Interferes  with 
duty."  Hannah 
More. 

the  Church 
lays  the 
matter 
before  God 

"  Thus  an  an- 
cient preacher 
who  held  back 
the  truth  for  fear 
of  the  dungeon, 
and  a  modern 
minister  who 
softens  and  dis- 
guises the  truth, 
because  a  gay, 
worldly,  and 
critical  congre- 
gation listen, 
must  stand  side 
by  side."     Arnol. 

b  Ps.  ii.  1,  2. 

"  The  absolute 
sovereign  con- 
trol of  God  over 
all  life,  and  the 
freedom  and  re- 
sponsibility of 
the  individual, 
are  taught  by  life 
and  by  Scripture, 
but  their  recon- 
ciliation tran- 
scends the  limit 
of  human 
thought  The 

declaration  is 
not  made  here 
that  God  deter- 
mined  who 
should  e.xecute 
His  purpose,  but 
only  that  the 
deeds  done  wore 
what  He  had  de- 
termined should 
be  done."  Abbott. 

Christ  the 
object  of 
Jewish  rage 

c  "  The  render- 
ing of  TraU  (in 
Ac.  ili.  13,  26:  Iv. 
•j.1,  30),  '  son  '  or 
'child'  in  place 
of  'servant,'  ob- 
literates the  con- 
nection with  the 
prophetic  an- 
nouncement of 
the  '  servant  of 
the  Lord,'  In 
Isaiah."  Light- 
foot,  Rev.  of  A.  V. 

dMa.  xxvl.  3,  4; 
liU.  xxiii.  10—12; 
Ma.  xxvl.  24,  54; 
Ac.  il.  23 ;  xlii.  27; 
ill.  18. 


33.  went  .  .  company,"  the  believers,  their  friends  in  the  faith,  for  con- 
solation and  advice,  reported,  happy  he  who  can,  without  fear,  make  a  true  and 
full  report  to  friends  whom  he  can  trust,     chief  priests,  etc.,  the  Sanhedrin. 

Like  goes  to  like. — Character  asserts  itself.  These  Apostles  went  to  the  company 
of  the  pure  because  they  were  pure.  (1)  It  is  a  man's  own  company  which  nurtures 
what  is  predominant  in  him.  (2)  A  man's  own  company  discloses  him  to  others. 
(3)  A  man's  own  company  discloses  him  to  himself.  (4)  A  man's  own  company  is 
the  test  of  the  regenerate  life.  We  know  that  we  have  passed  from  death  unto  life 
if  we  love  the  brethren.  (5)  A  man's  own  company  is  a  revelation  of  his  destiny. 
Homiletic  Riv. 

"  Bei7ig  let  go  they  u'ent  to  their  own  comjxinu.'' — Just  as  at  school,  I  suppose 
we  looked  as  if  we  liked  our  school,  we  looked  as  if  we  were  diligent,  we  had  to  be 
so  outwardly,  but  when  four  o'clock  came  and  the  doors  were  open,  did  you  ever  see 
the  schoolboys  that  departed  reluctantly,  as  if  they  could  hardly  cross  the  threshold 
and  go  away  from  the  blessed  place  ?  We  nearly  tumbled  over  each  other  rushing 
away.  Being  let  go,  out  we  went  home.  And  yet  we  were  not  hypocrites.  It  ia 
that  our  heart  was  in  it,  and  we  were  restrained ;  we  were  tied  up,  held  back,  but 
being  let  go,  the  full  momentum  and  swing  of  our  disposition  got  out.     McNeil. 

34—36.  heard  .  .  voice,  they  laid  the  report  bef.  God  in  prayer. 
with  .  .  accord,  all  agreed  to  pray,  and  in  the  subject  of  the  prayer,  "  a  con- 
cert of  hearts,  not  voices.''  I^ord,  see  Gk.,  sovereign  ruler,  complete  master.  The 
great  God  of  nature  is  one  with  the  God  of  Grace,  made  .  .  is,  our  enemies 
are  utterly  in  Thy  hands,  by  .  .  said,*  the  God  of  revelation  too.  heathen, 
Gentiles,  kings,  as  Herod,  etc.  rulers,  Sanhedrin.  Those  who  otlered  this 
prayer,  saw,  in  this  opposition,  no  strange  thing,  but  a  fulfilment  of  prophecy;  and 
hence  another  confirmation  of  their  faith  in  Christ. 

The  beautiful  burnt-offering  of  a  true  Qlmrch-'prayer. — I.  The  altar  on  which  it 
must  be  placed— the  fellowship  of  believers.  II.  The  fire  in  which  it  should  burn — 
the  glow  of  brotherly  love.  III.  The  wind  which  must  blow  on  it — the  storm  of  per- 
secution. IV.  The  "wood  with  which  it  should  be  fed — the  Divine  promises  taken 
from  the  evergreen  forest  of  Scri])ture.  V.  The  God  to  whom  it  ascends— the 
Almighty  Creator  and  Lord  of  heaven  and  earth.  VI.  The  amen  which  falls  to  its 
lot;  the  renewal  and  strengthening  of  the  Holy  Ghost.     Gerok. 

Examples  of  boldness. — One  of  the  Reformers  being  told,  "All  the  world  are 
against  you,"  replied,  "  Then  I  am  against  all  the  world."  The  record  on  the  tomb 
of  John  Knox  is,  "  Here  lies  the  man  who  never  feared  the  face  of  clay."  Boldness 
in  God. — Satan,  I  confess,  rageth;  but  potent  is  He  that  promised  to  be  with  us,  in 
all  such  enterprises  as  we  take  in  hand  at  His  commandment,  for  the  glory  of  His 
name,  and  for  the  maintenance  of  His  true  religion.  And,  therefore,  the  less  fear 
we  any  contrary  power;  yea,  in  the  boldness  of  our  God,  we  altogether  contemn 
them,  be  they  "kings,  emperors,  men,  angels,  or  devils.  For  they  shall  never  be 
able  to  prevail  against  the  simple  truth  of  God  which  we  openly  profess ;  by  the 
permission  of  God  they  may  appear  to  prevail  against  our  bodies ;  but  our  cause 
shall  triumph  in  despite  of  Satan.     Knox. 

37,  38.     cixilA.,^  BV.,  "servant;"  of  whom  David  was  a  type,     people,  (r^"., 

plu.  m-ay  ref.  to  dif.  Jewish  tribes,  for  .  .  do,  in  order  to  do.  This  they  did,"* 
but  unknowingly,     hand,  power,     counsel,  purpose. 

TJie  strength  and  purpose  of  the  CJiurch.— This  prayer  showed— 1.  The  profound 
religiousness  of  the  Church.  Instantly  the  disciples  llee  to  the  Holy  One.  There  is 
no  paltering  with  second  causes ;  no  drivelling  talk  about  difliculty.  Opposition 
brought  the'Church  face  to  face  with  God.  2.  The  clear  doctrinal  intelligence  of  the 
Church.  They  fell  back  upon  the  great  histories  and  prophecies  upon  which  Christ's 
kingdom  rests.  Again  and  again  it  is  seen  how  thoroughly  the  early  Church  knew 
the  sacred  witingsy  This  is  the  strength  of  the  spiritual  life.  "  Let  the  Word  of 
God  dwell  in  you  richly."    3.  A  supreme  desire  for  the  glory  of  Christ.     Parker. 

Benefit  of  persecution.— Ks,  frankincense,  when  it  is  put  into  the  fire,  giveth  the 
greater  perfume;  as  spice,  if  it  be  pounded  and  beaten,  smelleth  the  sweeter;  as  the 
earth,  when  it  is  torn  up  by  the  plough,  becometh  more  fruitful ;  the  seed  in  the  ground, 
after  frost  and  snow  and  winter-storms,  springelh  the  ranker;  the  nlgher  the  vine  is 
pruned  to  the  stock,  the  greater  grape  it  yieldeth ;  the  grape,  when  it  is  most  pressed 
and  beaten,  maketh  the  sweetest  wine ;  linen,  when  it  is  washed,  wrung  and  beaten, 
is  so  made  fairer  and  whiter:  even  so  the  children  of  God  receive  great  benefit  by 


Chap.  iv.  ag— 35- 


ACTS. 


583 


persecutiou ;  for  by  it  God  washeth  and  scoureth,  schooletli  aud  nurtureth  them,  that 
so,  through  many  tribulations,  they  may  enter  into  their  rest.     Cawdray. 

29,  30.     behold,  to  see  what  will  result,  and  what  aid  Thy  servants  may  need. 
threatenitigs,  in  ref.  to  vv.  17,  21,  23.     grant    .     .    boldness,"  not  security 


band,*  i?.  F.,   "while  thou   stretchest  forth." 


fr.   danger,     stretching 
child,  "  servant,"  see  marg.  v.  27 

Hoio  a  Christian  ought  to  pray  tpith  reference  to  his  enemies. — I.  Without  anx- 
iety and  fear;  for  he  prays  to  the  King  of  kings.  II.  Without  hatred  and  malice; 
for  he  pra3'3  against  wickedness,  not  against  the  wicked.  III.  Without  pride  and 
scorn ;  for  he  prays  not  for  himself,  but  for  the  cause  of  the  Lord.     Gerok. 

Bold  and  tender. — The  one  virtue  of  boldness  will  never  make  you  like  Christ. 
There  have  been  some  who,  by  carrying  their  courage  to  excess,  have  been  carica- 
tures of  Christ  aud  not  portraits.  Let  courage  be  the  brass;  let  love  be  the  gold. 
Let  us  mix  the  two  together,  so  shall  we  produce  a  rich  Corinthian  metal,  fit  to  be 
manufactured  into  the  beautiful  gate  of  the  temple.  The  man  who  is  bold  may  ac- 
complish wonders.  John  Knox  did  much,  but  he  might  have  done  more  if  he  had 
had  a  little  love.  Luther  was  a  conqueror — still,  if  while  he  had  the  fortiter  in  re 
he  had  been  also  siiaviter  in  modo,  he  might  have  done  even  more  good  than  he 
did.     So,  while  we  too  are  bold,  let  us  ever  imitate  the  loving  Jesus.     Sptirgeon. 

31,  32.  place  .  .  shaken,'^  sign  that  prayer  was  accepted,  filled,  not 
that  they  were  ever  void  of  the  Spirit  aft.  Pentecost ;  but  that  they  wei'e  endowed 
with  a  special  measure  and  gifts  of  the  Spirit  upon  occasions,  multitude,  entire 
body,     all     .     .    common,''  in  the  use,  not  necessarily  in  possession. 

The  spiritual  and  social  results  ichich  folloto  the  right  acceptance  of  service  and 
suffering. — 1.  A  vast  accession  of  spiritual  grace.  The  disciples  "were  all  filled 
with  the  Holy  Ghost."  2.  Avast  accession  of  spiritual  power.  They  "spake  the 
Word  of  God  with  boldness."  3.  The  consummation  of  spii'itual  union.  They  were 
"  of  one  heart  and  one  soul."  4.  The  ideal  of  social  beneficence.  They  claimed 
nothing  as  their  own,  but  had  all  things  common.  In  such  a  case  opposition  be- 
came the  occasion  of  infinite  good.  There  was  no  wordy  controversy,  but  a  renewed 
dedication  to  Christ.     All  opposition  should  be  met  in  the  same  way.     Parker. 

Primitive  CJiristianity. — Justin  Martyr,  who  was  educated  a  heathen  philosopher, 
and  flourished  about  the  middle  of  the  second  century,  in  his  celebrated  Apology, 
presented  to  the  Emperor  Trajan,  says,  "We,  who  formerly  delighted  in  adultery, 
now  observe  the  strictest  chastity;  we,  who  used  the  charms  of  magic,  have  devoted 
ourselves  to  the  true  God,  and  we,  who  valued  money  and  gain  above  all  things, 
now  cast  what  we  have  in  common,  and  distribute  to  every  man  according  to  his 
necessities." 

33 — 35.  with  .  .  power,*  with  convincing,  persuading  efl'ect.  gave  . 
.  witness,  bore  testimony,  grace,-''  Divine  favor  and  blessing,  lacked,  had 
need,  laid  .  .  feet,  perh.  a  fig.  expression,  sig.  that  they  committed  it  at 
their  exclusive  disposal,  need,^  actual  want;  not  equal  division,  but  charitable  aid 
to  the  necessitous. 

Tlie  proofs  of  Christ's  resurrection  examined. — I.  We  have  not  a  little  circum- 
stantial evidence  of  the  truth  of  Christ's  resurrection:  1.  The  testimony  of  Josephus, 
the  Jewish  historian — "  Jesus  came  to  life  on  the  third  day;"  2.  The  Jews  have 
never  pretended  that  they  produced  the  dead  body  of  Christ,  in  refutation  of  the 
resurrection  affirmed  by  the  Apostles;  3.  The  introduction  of  the  Christian  Sabbath. 
IL  The  direct  evidence  on  this  question:  1.  The  number;  2.  The  information ;  3. 
The  integrity  and  veracity  of  the  witnesses.     Philip. 

Life  a  sermon. — A  Christian  young  man  was  asked  what  had  led  him  to  turn  aside 
from  his  wild  and  thoughtless  career  to  become  a  follower  of  Jesus.  Was  it  a  ser- 
mon or  a  book  that  had  improved  him  ?  He  answered  very  emphatically.  No.  Had 
any  one  spoken  to  him  specially  on  the  subject  of  religion  ?  "  No.  It  was  a  Christian 
man,  who  boarded  at  the  same  house  with  me."  "Did  he  ever  talk  to  you  about 
your  soul?"  "No,  never,  till  I  sought  an  interview  with  him;  but  there  was  a 
sweetness  in  his  disposition,  a  heavenly-mindedness  about  him  that  made  me  feel 
that  he  had  a  source  of  comfort  and  peace,  to  which  I  was  a  stranger.  His  whole 
life  was  a  sermon."     Norton. 


they  pray  for 
boldness 

a  Ac.  xiil.  46;  xiv. 
3;  xix.  8;  xxviii. 
30,  31;  Ph.  1.  U;  1 
Th.  11.  2;  Ep.  vl. 
18—20. 

?'Ac.  V.  12;  ill.  6, 
16. 


the  prayer 
is  answered 

c  Ma.  vU.  7;  Is. 
Ixv.  24;  Da.  Ix.  21 
—23;   Ac.  11.  2—4. 

d  2  Co.  xlU.  11; 
Ro.  XV.  5,  6 ;  Ph. 
i.  27;  11.  1,  2;  1  Pe. 
111.  8. 

''  They  regarded 
themselves  as 
one  family,  with 
one  h'art  and  one 
soul,  with  com- 
mon needs,  and 
joys,  and  suffer- 
ings." Words- 
worth. 

"Prayer  moves 
the  hand  that 
moves  the  uni- 
verse."   Gurnall. 


distribution 
of  goods 


/ITl.  1.  14;  Lu. 
11.  52. 

g  Ga.  vl.  6, 10;  Ac. 
vl.  1. 

"  The  blood  of 
our  Lord  was  still 
warm,  and  their 
own  faith  young 
and  fresh,  when 
they  did  this ; 
showing  by  their 
laying  the  mon'y 
at  the  Apostles' 
feet,  that  riches 
are  to  be  trodden 
upon."    Jerome. 

"  This  is  the  pe- 
culiar blessed- 
ness of  the 
Church,  to  con- 
quer, when  it  Is 
inj  urlously 
treated ;  to  be 
better  under- 
stood,  when  it  Is 
accused :  to  gain 
strength,  when  it 
Is  most  desert- 
ed."    Hilary. 


584 


A  CTS. 


Chap.  V.  I,  2. 


A.D.  30—33. 


Barnabas 
sells  his 
estate 

a  There  are  un- 
reliable trads.  of 
his  later  life,  and 
an  epistle  bear- 
ing his  name, 
which  modern 
critics  reject. 
This  was  re- 
garded as  ca- 
nonical so  late  as 
begin,  of  4th 
cent.,  and  is 
found  in  some  of 
the  oldest  MSS. 
of  the  N.  T.,  as 
the  Codex  Sinai- 
ticus.  See  Bible 
Lore,  13. 

"  Personal  sym- 
pathy is  worth 
more  to  the  poor, 
the  suffering, 
and  the  neg- 
lected than  sil- 
ver and  gold. 
Pulpits  speak 
only  for  an  hour 
or  two,  and  then 
only  to  those  who 
fill  pews  before 
them;  it  is  by 
sermons  in  shoes 
—and  plenty  of 
them— that  the 
suffering  and 
the  sinning  only 
can  be  reached." 
Anon. 


Ananias  and 
Sapphira 

"No  man  liveth 
to  himself,  and 
no  man  sinneth 
to  himself." 

And  one  of  the 
best  thing.s  a 
man  can  do,  I 
think,  is  to  ex- 
amine himself 
in  the  Saxon 
tongue.  If  a  man 
tells  that  which 
Is  contrary  to  the 
truth  let  him  not 
say,  "I  equivo- 
cate": let  him 
say,  "I  lie."  Lie! 
Why  it  brings 
the  Judgment 
day  right  home 
to  a  man's 
thought.   Beecher. 

There  is  no  such 
thing  as  a  small 
sin.  They  are  all 
vast  and  stu- 
pendous,  be- 
cause they  will 
have  to  come 
under  Inspection 
In  the  day  of 
judgnnent.   Anon, 


36,  37.  Barnabas,'^  cousin  of  Jo.  Mk.  (Col.  iv.  10,  B.  V.),  and  aft.  companion 
of  Paul,  son  .  .  consolation,  R.V.,  "exhortation."  Cyprus,  isle  sixty 
m.  off  coast  of  Syria.  Cinttim,  and  KUtim,  of  O.T. :  gi-eatest  length,  one  hun- 
dred and  forty  m. ;  breadtb,  fifty  m.  (Its  cities,  Salamis  and  Paphos,  will  be  famil- 
iar.)   land,  prob.  an  estate  in  Cyprus. 

How  every  Christian  is  to  become  a  Barnabas — I.  By  deriving  in  faith  true  com- 
fort from  the  Father  of  all  mercies.  II.  By  willingly  dispensing  comfort  in  love :  1. 
With  the  mouth,  by  friendly  exhortation;  2.  With  the  hand,  by  brotherly  gifts  of 
love.     Oerok. 

Tlie  father  of  benevolence. — Barnabas  was  the  father  of  systematic  beneficence. 
We  are  "told  that  having  land  he  sold  it,  and  brought  the  money  and  laid  it  at  the 
Apostles'  feet.  Having  given  his  heart  to  Christ,  he  consecrated  a  goodly  portion  of 
his  property  to  his  Master's  service.  He  is,  therefore,  to  be  regarded  as  the  pioneer 
in  that  long  procession  of  systematic  givers  which  reaches  on  to  our  times,  and  num- 
bers in  its  ranks  the  Nathaniel  Ripley  Cobbs  and  James  Lenoxes  and  William  E. 
Dodges,  and  many  other  beautiful  stewards  of  the  Lord;  and  not  only  they  who 
gave  of  their  abundance,  but  every  conscientious  Christian  who  gives  according  to 
his  means — however  humble — and  gives  freely.  GuyJer. — A  real  Christian. — You 
have  often  heard  me  mention  my  friend  John  Fuller,  who  supposed  himself  to  be  a 
lineal  descendant  of  old  Thomas  Fuller,  and  felt  a  little  innocent  pride  in  so  think- 
ing; the  only  pride  I  ever  saw  in  him.  He  was  a  genuine  Christian  if  ever  there  was 
one.  He  exhibited,  in  great  perfection,  all  the  principal  "  paradoxes"  of  sentiment 
and  conduct  which  Bacon  represents  as  characteristic  of  one.  He  exercised  an  ab- 
solute faith  "  in  the  merits  of  Christ  for  salvation,"  and  yet  was  as  much  impelled 
to  do  "good  works  "  as  if  he  thought  he  could  only  be  saved  by  his  own.  "He  be- 
lieved Christ  could  have  no  need  for  anything  he  could  do,  and  j-et  made  account 
that  he  relieved  Christ  in  all  his  acts  of  charity;"  "  he  knew  he  could  do  nothing  of 
himself,  and  yet  he  labored  to  work  out  his  own  salvation."  He  was  full  of  gentle- 
ness, patience,  charity;  and  felt  an  especial  pleasure  in  doing  a  kindness  to  those 
who  had  wronged  him,  and  in  giving  a  benefaction  to  a  Christian  who  did  not  wear 
the  outward  costume  he  altogether  approved.  Now,  if  all  that  does  not  make  a 
Christian,  I  know  not  what  does.     H.  Rogers. 


CHAPTER    THE  FIFTH. 


r,  2.  but,  as  contrasted  with  Barnabas  and  others.  Ananias  (whom  Je- 
hovah has  graciously  given),  Gk.  form  of  Hananiah.  Sappbira  (prob.  fr.  the 
Aramaic,  beautiful),  possession,  land  {v.  3).  kept  .  .  part,  might  have 
kept  all  if  he  pleased.  The  selling  and  giving  were  voluntary.  A  lie  acted,  wife 
.  .  privy,  she  may  have  suggested  it,  may  have  aided  in  the  deception.  How 
oft.  have  wives  prompted  to  good  and  holy  acts,  certain  part,  his  sin  lay  in  the 
endeavor  to  palm  ofl'  a  part  as  the  xchole. 

Tlie  sin  of  Ananias  and  Sa^iphira. — I.  Here  is  a  particular  state  of  things,  men- 
tioned at  the  close  of  the  fourth  chapter,  very  similar  to  what  is  mentioned  at  the 
close  of  the  second.  There  is — 1.  The  results  of  the  first  day  of  Pentecost;  and — 2. 
Those  of  the  second.  II.  This  state  of  things  became  a  snare  to  Ananias  and  Sap- 
phira, and  led  them  into  sin.  HI.  Their  punishment — 1.  Extreme;  2.  Instantaneous. 
Learn:  (1)  There  maybe  a  i)rinciple  in  the  ancient  Church  worth  following;  (2)  The 
seriousness  there  is  about  a  religious  profession ;  (3)  The  honors  of  the  Church  even 
may  become  a  temptation.     Bmney. 

Sin  striking  a  blow  at  confidence. — Before  the  deceit  of  Ananias  and  Sapphira 
communism  was  the  rule  within  the  Christian  fold.  It  was  practised  freely  as  a  nat- 
ural, nay,  a  necessary  part  of  a  whole-hearted  following  after  Christ.  After  the  de- 
ceit of  Ananias  and  Sapphira  communism  ceased  to  be  the  rule — apparently  it  ceased 
to  exist.  In  the  very  next  chapter  we  find,  not  communism,  but  "charity,"  with  all 
its  paltry  greeds  and  grudges.  Why  was  this  ?  What  became  of  the  communism  ? 
I  say  that  Ananias  and  his  wife  killed  it.  Such  a  state  of  things  depends  essentially 
upon  mutual  confidence,  and  they  killed  that  confidence.  The  fatal  blow  had  been 
given :  and  what  had  been  an  actual  working  system,  perfect  in  its  principle,  and 
boundless  in  its  promise,  faded  at  once  into  a  beautiful  dream.     Winterbotham. 


Chap.  V.  3—8. 


585 


3,4.  Satan,  father  of  lies,  lie  .  .  Ghost,"?'.'?.,  to  deceive  the  H.  Spirit 
in  the  Apostles.  It  was  the  sin  of  yielding  to  this  Satanic  temptation  to  deceive. 
remained  .  .  power,  both  the  laud  and  the  price  were  his;  and  he  might 
have  given  all,  or  part,  or  none.  Clearly  the  communism  of  the  early  Church  was 
purely  voluntary.  Abbott,  not  .  .  men,  i.e.,  not  so  much,  or  not  only  to 
men.'' 

Satan  filling  Ananias' heart. — A  terrifying  warning — I.  Of  his  power  not  only 
to  seize  upon,  but  to  fill,  human,  and  even  Christian,  hearts.  II.  Of  the  guilt  and 
responsibility  of  him  who  is  thus  led  astray ;  why  has  he  filled  thine  heart  ?  How  can 
the  devil  lead  astray  him  who  sufi'ers  himself  to  be  led  by  Christ  ?    Anon. 

Acting  a  lie. — Pope  Sixtus,  when  cardinal,  counterfeited  sickness,  and  all  the  in- 
firmities of  age,  so  well  as  to  deceive  the  whole  conclave.  His  name  was  Montalto. 
Both  parties  supposed  that  he  would  not  live  a  year;  and,  on  a  division  for  the  va- 
cant apostolic  chair,  he  was  elected.  The  moment  he  had  won  the  desired  power,  he 
threw  away  his  crutches,  and  began  to  sing  the  Te  Beum,  with  a  much  stronger 
voice  than  his  electors  had  bargained  for;  and,  instead  of  walking  with  a  tottering 
step,  he  marched  in  their  presence  with  a  firm  gait,  and  perfectly  upright.  On  some 
one  commenting  on  his  sudden  change,  he  replied,  "While  I  was  looking  for  the 
keys  of  St.  Peter,  it  was  necessary  to  stoop ;  but.  having  found  them,  the  case  is 
altered."     Magoon. 

5,  6.  fell  .  .  gfhost,  "  died  by  the  visitation  of  God."  Perh.  Pe.  did  not 
infiict  this  punishment,  he  did  not  anticipate  the  judgment  that  fell  upon  the  sin  of 
A.,  though,  in  the  case  of  his  wife,  he  predicted  her  punishment,  great 
things,  nat.  effect  of  so  awful  an  event,  wound  up,  in  the  clothes  he  wore. 
buried,  at  once ;  bee.  of  heat  of  climate  and  to  avoid  legal  defilement.  This  burial 
was  prob.  hastened  by  the  occas.  of  his  death. 

The  resistibility  of  evil. — Some  men  persuade  themselves  they  are  helpless  before 
the  tempter.  I.  The  very  epithet  we  use  to  express  the  action  of  evil  implies  it  can  be 
resisted ;  temptation  is  only  another  word  for  experiment  or  trial.  II.  If  evil  were 
irresistible  it  would  possess  a  power  which  God  does  not  permit  Himself  to  exercise. 
God  respects  the  nature  He  has  given,  and  does  not  compel  us  along  any  line  of  action. 
"Behold  I  stand  at  the  door  and  knock."  If  ever  He  enters  we  shall  have  to  turn 
the  key.  He  knocks,  but  He  does  no  more.  God  made  the  human  heart  to  be  opened 
only  from  within ;  and  be  sure  what  God  will  not  do,  no  other  power  shall  be  per- 
mitted to  do.  We  have  kept  God  out,  and  surely  we  can  keep  the  devil  out.  III. 
Evil  is  being  constantly  resisted.  Scores  of  men  around  us  are  every  day  vanquish- 
ing the  tempter.     "  Resist  the  devil  and  he  will  flee." 

Parental  falsehood. — "  Father  tells  wrong  stories;  don't  he,  Emery  ?  Didn't  j^ou 
hear  him  say  to  Mr.  Ballard,  yesterday  morning,  that  he  paid  two  hundred  dollars 
for  the  new  horse,  when  he  told  mother  the  night  before  it  only  cost  him  one  hun- 
dred and  twenty-five  ?  And  don't  you  know  he  told  him,  too,  he  should  be  obliged 
to  ask  him  sixty  dollars  an  acre  for  that  farm  land,  which  was  just  what  it  cost  him  a 
year  ago;  when  I  saw  father  pay  money  for  it,  and  know  it  was  only  forty?  And 
then  to  shut  us  up  here  because  I  told  him  we  came  directly  from  school,  when  he 
happened  to  see  us  stopping  by  the  wayside  !  Oh  !  didn't  he  look  stern  when  he  said 
lie  would  not  have  any  lying  boys  about  him  ?  I  wanted  to  ask  him  why  he  told  Mr. 
Welles,  this  morning,  he  was  such  a  faithful  friend  to  him,  and  would  do  anything  to 
favor  him,  and  then  turn  right  around,  the  moment  he  was  gone,  and  say  he  despised 
the  man,  and  would  not  do  him  a  good  turn  to  save  his  life;  and  when  mother  re- 
monstrated a  little,  he  said,  '  Oh  !  policy,  my  dear:  Mr.  Welles  is  a  man  of  influence.' " 

7,  8.  three  hours,  during  wh.  time  the  burial  of  A.  was  proceeding  outside 
the  town,  came  in,  prob.  expecting  to  meet  her  husband  and  share,  with  him,  in 
the  thanks  of  the  Apostles,  tell  .  .  much  ?  naming  the  price  wh.  A.  had 
named  as  the  whole  sum  received,  yea  .  .  much,  backing  one  lie  with  an- 
other. 

T7ie  sin  of  Sapphira  considered  as  greater  than  that  of  Anaiiias. — I.  She  had 
longer  time  for  consideration.  II.  Peter,  by  a  yet  more  pointed  question,  gave  her 
a  much  better  opportunity  for  reflection,  and  for  giving  glory  to  God.  III.  She 
answered  still  more  shamelessly.  IV.  And  is  therefore  obliged  to  listen  more  fully 
to  her  sentence,  and  to  hear  what  had  already  happened  to  her  husband.     Rieger. 

Honesty  vs.  duplicity. — To  be  a  true  Christian  is  a  constant  joJ^  To  seem  to  be 
one  when  we  are  not  is  to  wear  a  hateful  galling  yoke  of  bondage.     In  order  to  keep 


Peter 

reproves 

Ananias 

aNu.  XXX.  2;De. 
xxill.  21;  Ec.  V. 
4. 

b  Ps.  li.  4. 

"Avarice, avarice 
l8  the  monsoon, 
the  devil's  trade 
wind  from  the 
Church  into 
hell."    Jay. 

Ananias  lied ; 
then  it  was  that 
the  grace  of  God 
went  out  of  him 
for  ever.  Sap- 
phira lied;  when 
a  woman  loses 
the  truth,  it  is  as 
if  the  last  light 
went  out  of  a 
sapphire.  Robin- 
son. 

"While  we  were 
Satan'  8  we  might 
give  unto  Satan 
the  things  of 
Satan;  serve  him 
whose  we  were; 
but  now,  being 
God's  purchase, 
we  ought  to  give 
unto  God  'the 
things  of  God,' 
serve  Him  whose 
we  are."  Dr.  Tem- 
ple. 

death  and 
burial  of 
Ananias 

"  Woe  to  the 
double  mind  1  Of 
God's  own  they 
make  a  share, 
half  to  Him,  half 
to  the  devil !  In- 
dignant at  such 
treatment,  that 
the  devil  should 
be  admitted  to 
share,  the  Lord 
departs :  and  so 
the  devil  gets 
all."    Augustine. 

A  man's  whole 
life  may  be  a 
falsehood,  and 
yet  never  with 
his  lips  may  he 
falsify  once. 
There  Is  a  false- 
hood by  look,  by 
manner,  as  well 
as  by  lip.  Talmage. 


Sapphira's 
falsehood 

"Sin  is  usually 
seconded  with 
sin ;  a  man  sel- 
dom commits 
one  sin,  to  please; 


686 


Chap. 


9—16. 


A.D.  30—33. 

but  ho  commits 
another,  to  de- 
fend himself." 
JJi\  South. 

"Cove  tousness 
never  lodged  in 
the  heart  alone. 
If  it  find  not, 
it  will  breed 
wickednes  a." 
Bp.  Hall. 

her  death, 
and  burial 

a  Ma.  iv.  7. 

"A  wilful  false- 
hood is  a  cripple 
and  cannot  stand 
alone.  It  is  easy 
to  tell  one  lie, 
hard  to  tell  but 
one."    Fuller. 

"The  offence 
was  a  tempting, 
or  an  endeavor 
to  deceive,  the 
Holy  Ghost ;  a 
trial  of  skill, 
whether  He 
knew,  and  would 
punish  their 
fraud."    Hurrion. 

"  This  was  the 
first  incursion  of 
Pharisaism  into 
the  Christian 
church.  It  sym- 
bolically teaches 
that  the  end  of 
all  hypocrisy  is 
death."    Abbott. 

"Man  never 
deceives  himself 
so  much  as  when 
he  attempts  to 
deceive  God." 
Caryl. 

miracles  are 
wrought 

h  Ac.  iv.  29,  30; 
xix.  11,  12;  Ko. 
XV.  18.  19;  He. 
ii.  3.  4. 

c  Ac.  iv.  21. 

"  The  severity  of 
God  to  some  few 
doth  rather  mag- 
nify His  patience 
to  the  rest  of 
mankind."  Abp. 
Tillotson. 

dMa.  xlv.  36;  Ac, 
xix.  11, 12. 

"  Now,  too,  if  the 
life  of  teachers 
rivall'd  the  Apos- 
tolic bearing, 
perhai)s  mir'cles 
w'uld  take  ijlace 
though,  if  they 
did  not,  such  life 
would  suffice  for 


up  appearances  an  insincere  professor  is  iucesiianriy  obliged  to  do  many  things  which 
are  exceedingly  distasteful  and  even  loathsome.  He  must  utter  many  a  solemn  false- 
hood which  sticks  in  his  throat.  He  must  forfeit  all  self-respect.  He  must  perform 
Tiuiiiy  a  penance,  and  call  it  a  pleasure.  He  lives  in  the  constant  dread  that  his  mask 
may  slip  aside  and  reveal  his  real  character.  For  no  man  ever  went  through  a  whole 
false  life  of  professed  piety  without  awakening  occasional  suspicion  of  his  "  godly  sin- 
cerity." Sometimes  a  sudden  emergency  jerks  the  mask  aside  and  exposes  the  dis- 
sembler. Oh  !  what  a  wretched  life  is  led  by  him  who,  in  trying  to  "  keep  afloat" 
before  his  fellow  creatures,  is  constantly  striving  to  caulk  up  those  fatal  leaks  which 
he  knows  are  sending  him  to  the  bottom  !    Beecher. 

9 — II.  tempt,"  to  test.  They  supp.  that  even  the  H.  Spirit  might  be  deceived. 
feet     .     .     door,   he  hears  the  sound  of  their  approach,     shall     .     .     out,   he 

had  read  her  husband's  heart,  and  now,  by  the  same  Spirit,  predicts  her  doom. 
young  men,  etc.,  the  duty  would  nat.  devolve  on  the  more  active:  perh.  they  had 
some  special  office  in  the  Church,  great  fear,  the  punishment  of  these  is  not  a 
more  signal  proof  of  God's  hatred  of  falsehood,  than  the  sparing  of  so  many  liars  is 
an  evidence  of  His  mercy. 

Effect  of  one  sin. — I.  Ananias  and  Sapphira  gave  a  mortal  blow  against  mutual 
confidence.  II.  They  sufi'ered  as  criminals  against  the  life  of  society.  HI.  At  once 
there  was  a  foretaste  in  the  young  Church  of  those  momentous  evils  which  we  de- 
ploi'e  to-da}^ — rich  and  poor  clashing — masses  and  classes  opposed.  IV.  One  lie ; 
but  its  effects  have  been  experienced  through  eighteen  hundred  years. 

A  lie  sticks. — A  little  boy,  to  sell  his  paper,  told  a  lie.  The  matter  came  up  in 
the  Sabbath-school.  "  Would  you  tell  a  lie  for  three  cents  ? "  asked  the  teacher  of 
one  of  her  bo3's.  ''  No,  ma'am,"  answered  Dick,  very  decidedly.  "  For  ten  cents  ? " 
'■No,  ma'am."  "  For  a  dollar  ? "  "No,  ma'am."  "  For  a  thousand  dollars  ? " 
Dick  was  staggered.  A  thousand  dollars  looked  big.  Oh,  would  it  not  buy  lots  of 
things  ?  While  he  was  thinking,  another  boy  cries  out,  "  No,  ma'am,"  behind  him. 
"  Why  not  ?"  asked  the  teacher.  "Because,  when  the  thousand  dollars  are  gone, 
and  the  things  you've  got  with  them  are  gone,  too,  the  lie  is  there  all  the  same," 
answered  the  boy.  Ah,  yes  !  That  is  so.  A  lie  sticks.  Everything  else  may  go, 
but  that  will  stay,  and  you  will  have  to  carry  it  around  with  you,  whether  you 
will  or  not,  a  hard  and  heavy  load. 

13,  13.  hands*  .  .  Apostle,  as  instruments  wh.  God  honored,  and  with 
wh.  He  worked,  all,  i.e.,  the  Apostles,  porch,  a  place  of  public  resort.  They 
took  the  Gospel  to  tlie  people ;  what  is  our  practice  ?  rest,  unbelievers,  durst, 
overcome  by  fear  and  religious  awe.  This  fear  repelled  hypocites;  it  attracted  he- 
lievers.     magnified,''  looked  upon  with  wonder  and  awe;  praised,  extolled. 

Phases  of  the  yotvng  Church. — I.  As  an  organ  of  restorative  power:  1.  Manifest- 
ly Divine;  2.  Abundantly  adequate.  II.  As  an  institution  differently  affecting 
different  men.  In  some  it  produced:  1.  Revulsion;  2.  Admiration;  3.  Conversion. 
Thomas. 

The  Apostles  and  the  'people. — The  rest  refers  to  those  without  the  Church,  and 
the  meaning  is  that,  after  the  death  of  Ananias  and  Sapphira,  none  such  dared  to 
join  themselves  to  the  Church  under  pretence  of  an  experience  of  faith  and  consecra- 
tion. This  is  not  inconsistent  with  the  further  declaration  that  the  people,  even 
those  who  did  not  heartily  accept  and  consecrate  themselves  to  the  Lord,  still  magni- 
fied the  Apostles  and  the  Church,  both  for  their  power  and  their  grace.  "Those 
who  were  not  of  them  dared  not  pretend  to  be  of  them.  The  stroke  of  judgment 
scared  the  hypocrites;  but  believers  came  flowing  in  like  a  stream."    Arnot. 

14 — 16.  women,  first  distinct  mention  of  female  converts,  insomuch,  fol- 
lows on  fr.  word  "people  "in  v.  12.  the  intermediate  words  being  parenthetical. 
shadow,'^  there  is  no  statement  that  Peter's  shadow  healed  these  persons.  Abbott. 
vexed,  troubled,    unclean,  i.e.,  morally  corrupt,  utterly  wicked. 

The  blessings  of  a  Divine  sifting  time  in  the  Church. — I.  The  chafl'  flies  off,  either : 

I.  Driven  out,  as  in  the  case  of  Ananias  and  Sapphira;  or,  2.  Kept  at  a  distance, 
as  in  the  case  of  the  people  who  did  not  venture  to  join  themselves  to  the  believers. 

II.  The  wheat  remains  behind:  1.  Purified  in  faith;  2.  United  in  love.     Gerok. 
Divine  origin  of  Christianity. — When  you  behold  a  majestic  tree  standing  in  the 

field,  which  has  darted  its  roots  far  and  deep  into  the  earth,  and  spreads  its  l)ranches 
wide  around  it,  and  produces,  year  after  year,  its  store  of  leaves  and  flowers  and 


Chap.  V.  17—23. 


587 


fruits,  you  might  as  well  imagine  it  to  be  the  fashioning  of  man's  hands,  an  ingenious 
device  and  artifice  of  his,  which  he  feeds  and  nourishes,  as  to  suppose  the  same  of 
the  system  of  Christianity;  which,  as  you  have  seen,  intwiues  its  roots  through  all 
the  shadowy  institutions  of  the  elder  dispensation,  and,  standing  tall  and  erect  in 
the  midst  of  the  new,  defies  the  whirlwind  and  the  lightning,  the  drought  and  scorch- 
ing sun,  bourgeoning  widely,  and,  like  the  prophet's  vine,  spreading  its  branches  to 
the  uttermost  parts  of  the  earth,  and  gathering  all  mankind  underneath  its  shade,  and 
feeding  them  with  the  sweetest  fruits  of  holiness.     Wisema7i. 

17,  18.  then,  hearing  what  little  efTect  the  threatening  had  to  silence  the  Apos- 
tles, rose  up,  not  necessarily  fr.  his  seat,  but  roused  by  excitement,  with  him, 
in  feeling  towards  the  Apostles.  Sadducees,"  even  these  accepted  as  allies,  in- 
dig^nation,  B.V.,  "jealousy."  Apostles,  i-e.,  some  of  them,  common 
prison,  public  prison.  The  more  notorious  was  the  evidence  of  the  mir.  of  their 
release.     "So  the  malice  of  the  evil  one  was  over-ruled  for  the  glory  of  Christ." 

The  priests  and  the  j^reacheis. — I.  The  grand  principle  of  the  Gospel  is  unquali- 
fied obedience  to  God.  II.  The  limit  of  human  responsibility  is  found  in  knowing 
the  truth  and  living  up  to  it.     Robinson. 

Unseen  hosts. — The  aflairs  of  men  are  not  bounded  by  what  we  can  see,  and 
measure,  and  add  up.  There  are  invisible  agencies  over  which  we  have  no  control. 
All  the  stars  fight  for  God,  all  the  angels  of  heaven  assist  tlie  good  man.  They  have 
always  identified  themselves  with  Christian  eflbrt.  They  were  with  Christ  in  all  the 
crises  of  His  life;  and  now  they  were  with  Christ's  servants  in  theirs.  Men  can  shut 
us  up ;  angels  can  deliver  us.  Men  can  do  tiie  destructive  work  upon  our  persons 
and  ministry,  whether  in  the  pulpit,  in  the  home,  or  in  business ;  but  God  can  do  the 
constructive  work,  and  set  up  again  what  has  been  shattered  by  violence.  To  know 
this  is  power,  emancipation.  The  great  difficulty  is  to  realize  the  invisible. 
Parker. 

19,  20.     angel,*  B.V.,  "an  angel."     night,  nr.  the  end  of  it."    opened, 
and  then  closed  {v.    23).     forth,   the  keepei's  there,  but  restrained,     go 
speak,''  not  "go,  fly  for  your  lives."    Continue  your  work.    "  Lo,  I  am  with  you." 
Human  condemnation  reversed  by  Divine  acquittal,     this  life,'  this  new  spiritual 
life ;  the  angel  himself  does  not  preach. 

All  the  words  of  this  life. — I.  Life  is  the  burden  of  this  message.  II.  In  what 
real  life  consists.  HI.  Life  is  the  entire  promise  made  to  faith.  The  design  of  the 
Gospel  is  to  implant  within  us  the  dispositions  and  principles  of  life.     Morris. 

Christ  and  the  people. — If  you  wanted  to  burn  a  haystack,  you  would  set  it  alight 
at  the  bottom;  and  if  j'ou  want  a  whole  nation  to  feel  the  power  of  the  Gospel,  it 
must  first  be  received  by  laborers  and  artisans.  The  martyrs  of  England  were 
largely  taken  from  weavers,  and  such  like.  Christ's  first  preachers  were  of  tlie  peo- 
ple, and  in  the  streets  and  Sunday  schools  to-day,  you  will  find  that  the  people  are 
to  the  front  in  holy  work.  We  are  glad  to  see  the  noble,  the  great,  the  rich,  the 
cultured  dedicated  to  our  Lord,  but,  after  all,  our  cliief  hope  lies  among  the  people. 
Spurgeon. — Honor  of  persecution. — One  who  was  persecuted  in  Queen  Mary's  time 
wrote  thus:  "  A  prisoner  for  Christ  !  What  is  this  for  a  poor  worm  !  Such  honor 
have  not  all  His  saints.  Both  the  degrees  which  I  took  in  the  university  have  not 
set  me  so  high  as  the  honor  of  becoming  a  prisoner  of  the  Lord." 

ai — 33.  heard,  obeyed  at  once,  early,-'' i?.  F.,  "  about  daybreak."  "Wor- 
ship is  oft.  perf.  in  the  synagogues  at  Jerus.  laef.  the  sun  appears  above  Olivet." 
hut,  while  Apostles  tiius  employed,  they  .  .  him,  Sadducees  {v.  17). 
officers,'  prob.  some  of  Temple  guard  {v.  26).  shut  .  .  safety,  not  like  a 
weak  place  broken  open  by  human  violence,  keepers  .  .  doors,  prob.  they 
were  ignorant  of  what  had  occurred,  found  .  .  within,  imagine  the  utter 
consternation  of  both  officers  and  keepers. 

The  empty  prison. — Out  of  every  persecution  for  Christ's  sake  believers  come 
forth  gloriously.  I.  Where  He  comes,  there  life  bestirs  itself.  II.  But  the  enemy 
cannot  see  the  life.  III.  He  will  put  it  in  prison  and  in  bonds.  IV.  Yet  it  will 
come  forth  more  gloi-iously.     Oerok. 

Ood\s  cause  goes  on. — Doors  do  not  always  open  and  close  at  an  angel's  bidding 
Lo  set  the  prisoner  free;  but  his  influence  and  his  message  finds  its  way  somehow 
through  the  thickest  walls.  Paul  was  not  less  efl'ective  in  a  dungeon,  nor  was 
Bunyan.    And  though  opponents  may  be  permitted  to  wreak  their  full  vengeance 


A.D.   30— :!3. 

the  enlightening 
of  those  who  be- 
hold it."  Isidore 
Peluaiot. 

"Sanctified  af- 
flictions are  spir- 
itual promo- 
tions."  Matthew 
Henry. 

Apostles 
imprisoned 

a  Ace.  to  Jose- 
phus,  most  of  the 
higher  class 
were,  in  his  day, 
sceptics  or  Sad- 
ducees ;  but  the 
bulkof  thepe'ple 
wore  Pharisees. 
Ant.  XX.  8 ;  cf.  Ac. 
iv.  1;  xxiil.  6. 

The  Apostles  In 
prison,  Paiil  in 
Nero's  dungeon, 
and  John  Bun- 
yan in  Bedford 
jail,  are  events 
which  show  how 
God  can  make 
the  trials  and 
persecutions  of 
His  servants  ad- 
vance His  glory 
and  turn  to  them 
"for  a  testimo- 
ny." 

"Be  thou  of  them 
that  are  perse- 
cuted, not  of 
them  that  perse- 
cute." Talmudic 
Proverb. 


delivered  by 
an  augfel 

6  Ac.  xii.  7;  xvl. 
26;  He.  1.  14. 

c  Ps.  XXX.  5; 
xxxiv.  8. 

d  Ma.  X.  27,  28. 

e  Jo.  vl.  68;  xvii. 
3;  1  Jo.  V.  11;  Jo. 
i.  4. 

"  Knowledge  of 
our  duties  is  the 
most  useful  part 
of  our  philoso- 
phy."   Whately. 

the  Je-wrish 
council  and 
the  empty- 
prison 

/  Jo.li.U,#. 
g  Ac.  iv.  1. 

"  This  is  an  a.g- 
pect  of  the  terri- 
ble power  of  God. 
He  lets  things  re- 
main just  as 
they  are,    to  all 


688 


ACTS. 


Chap.  V.  24—33. 


A.D.  30—33. 

human  appear- 
ance, but  sucks 
the  life  out  of 
them.  He  leaves 
prisons  great 
shells.  God  can 
work  so  secretly, 
so  completely. 
Circumstances 
have  been  your 
prison,  and  be- 
wilderment, and 
prejudice,  but  an 
angel  has  come 
In  the  night-time 
and  delivered 
you."    Dubois. 

Observe  the 
theme  of  the 
Apostle's  minis- 
try :  instruction 
respecting  im- 
mortal life  both 
here  and  here- 
after, and  re- 
specting Jesus 
Christ  as  the  one 
who  both  mani- 
fests it  and  ren- 
ders it  possible 
to  those  that  be- 
lieve in  Him. 

consterna- 
tion of  the 
priests 

o  Pr.  xxi.  30. 

"Con  science 
makes  cowards 
of  us  all."  Shake- 
speare. 

the  Apostles 
before  the 
council 

b  Ac.  11.  36. 

c  Ac.  111.  14.  15. 

d  Ma.  xxvli.  25. 

"  The  Apostles 
were,  as  burning 
coals,  scattered 
throughout  the 
nations,  blest  in- 
cendiaries of  the 
world."  Archbp. 
LeighUm. 

refusing 
silence,  they 
preach  Jesus 

e  1  K.  xxii.  U; 
Da.  vi.  10;  lil.  18. 

/Ac.  Iv.  19. 

g  1  Pe.  11.  24. 

hAc.  11.  86;  Ph. 
li.  9—11;  Ac.  ili. 
15;  Is.  Ix.  6,  7; 
Da.  Ix.  25;  Be.  i. 
6. 

t  Ma.  1.  21;  xx. 

28;  Lu.  xxlv.  46— 
48;  Ac.  xiii.  38, 
89;  Ep.  1.  7. 


on  their  prisoner,  martyrdom  only  enhances  power.  John  the  Baptist's  influencd  is 
all  the  greater  for  his  tragic  death,  and  Christ  lifted  up  on  the  Cross  is  drawing  all 
men  unto  Him.  Bishop  Tunstall  may  burn  Tyndale's  Bibles,  but  that  only  provides 
Tyndale  with  the  means  of  publishing  more.  £ur7i. — Providential  deliverance. — 
A  company  of  Covenanters  had  been  pursued  by  their  persecutors  until  their 
strength  was  exhausted.  Reaching  a  little  hill  which  separated  them  from  their 
pursuers,  their  leader  said,  "  Let  us  pray  here;  for  if  the  Lord  hear  not  our  prayer, 
and  save  us,  we  are  all  dead  men."  He  then  prayed,  "  Twine  them  about  the  hill,  O 
Lord  !  and  cast  the  lap  of  Thy  cloak  over  puir  old  Saunders  and  these  puir  things." 
before  he  had  done  speaking,  a  mist  rose  up  about  the  hill,  and  wrapped  the  devoted 
little  band  about  like  the  very  cloak  of  the  Lord  he  had  prayed  for.  In  vain  their 
enemies  sought  to  find  them;  and  while  they  were  wearying  themselves  in  the 
eflort,  an  order  came  which  sent  them  on  an  errand  in  a  different  direction.  8.  8. 
Times. 

24,  25.  doubted  .  .  grow,  R-  V.,  "  were  much  perplexed  concerning 
them,  whereuuto,"  etc.,  i.e.,  to  what  extent  this  evident  miracle  would  aflfect  the 
public  mind,  then,  while  they  were  questioning,  and  debating  what  to  do. 
come  .  .  told,  this  a  new  wonder.  An  escape  fr.  prison  without  a  flight. 
teaching',"  etc.,  repeating  the  very  act  for  wh.  they  were  imprisoned. 

How  the  Lord  is  glorified  in  the  joys  and  sufferings  of  His  servants. — I.  In  the 
blessing  wh.  follows  their  work.  II.  In  the  sufferings  which  are  mixed  with  their 
blessings.     III.  In  the  aid  which  He  aflbrds  to  His  suffering  servants.     Langhein. 

Perplexity  of  persecutors. — The  doubt  whereunto  these  things  would  grow  made 
even  the  philosophic  Hadrian  a  persecutor,  but  eventually  made  the  politic  Constan- 
tine  a  Christian.  The  same  doubt  agitates  the  heathen  as  he  sees  his  cherished 
convictions  and  constitutions  crumbling  and  Christianity  slowly  but  surely  rising  on 
their  ruins.  The  same  doubt  agitates  the  sceptic  as  he  sees  his  books  dwindling  in 
circulation  and  Bibles  multiplying.     Burn. 

a6 — 28.  brought  .  .  violence,  did  not  handle  them  roughly,  for  .  . 
people,  but  for  wh.  they  would  have  used  violence,  lest,  etc.,  in  order  that 
they  {i.e.,  the  officers)  might  not  be  stoned,  this  name,  not  needful  to  mention 
it.  Well  known,  filled  .  .  doctrine,*  R.V.,  "  teaching ;"  concerning  not 
only  the  resurrection,  but  unjustifiable  death  of  Jesus,  blood,"  as  of  an  innocent 
person,     upon  us,"*  as  having  guiltily  put  Him  to  death. 

Tlie  buildi7ig  of  the  G/iurch.— How  it  is  built  by  the  Lord,  by  the  protection  which 
He  affords  it  in  the  season  of  persecution.  I.  He  permits  His  enemies  to  rage,  in 
order  that  the  innocence  of  the  persecuted  may  be  manifested  by  the  impure  zeal  of 
the  persecutors.  II.  He  clears  the  way  to  His  servants,  in  order  that  their  powerful 
working  may  make  manifest  the  weakness  of  their  enemies.     Lisco. 

Persecution  serves  truth. — To  shut  Peter  in  jail  is  no  answer  to  the  doctrine  he 
taught,  that  salvation  is  of  Christ.  Fanatic,  dreamer,  bigot,  heretic,  are  names  freely 
hurled  against  individuals  who  are  working  for  their  fellow-men.  But  these  titles 
have  no  more  power  to  prevent  thought  or  action  than  a  thistledown  can  keep  back 
the  tides.  Persecution  serves  the  hated  truth  a  good  turn  by  causing  it  to  be  clearly 
stated  before  the  public.  If  you  will  consider  the  causes  that  called  forth  four  of 
Peter's  sermons,  you  will  find  that  it  was  the  opposition  or  doubt  of  unbelievers. 
E.  8.  Tead. 

29 — 32.  Peter,  speaking  in  name  of  rest,  other,  etc.,  who  gave  assent  to 
what  he  said,  we,  etc.,^  the  council  reminds  the  Apostles  of  what  they  had  straitly 
commanded.  The  Apostles  repeat  what  they  also  had  said  before./  fathers,  with 
whom  the  covenant  was  made;  to  whom  the  promises  were  given;  noble  ancestors 
of  a  degenerate  race,  hanged  .  .  tree,"  Hebraism.  Prince,*  the  Jews 
looked  for  royalty  in  the  Messiah.  Saviour,*  they  considered  not  His  saving  char- 
acter, repentance,  the  grace  to  exercise  it.  forgiveness,  remission,  wit- 
nesses, and  none  shall  hinder  them  fr.  giving  their  testimony. 

Obedience  to  Ood,  man's  paramount  duty. — We  ought  to  obey  God  rather  than 
men — I.  Because  He  is  supreme ;  H.  Because  He  is  infinitely  wise ;  III.  Because  He 
is  perfectly  good;  IV.  Because  of  the  moral  benefits  produced.     Anon. 

Apostolic  boldness. — Philip,  Bishop  of  Heraclea,  in  the  beginning  of  the  fourth 
century,  was  dragged  by  the  feet  through  the  streets,  severely  scourged,  and  then 
brought  again  to  the  governor,  who  charged  him  with  obstinate  rashness,  in  contin- 


Chap.  ▼.  33—37' 


ACTS. 


589 


uing  disobedient  to  the  Imperial  decrees ;  but  he  boldly  replied,  "My  present  behav- 
ior is  not  the  effect  of  rashness,  but  proceeds  from  my  love  and  fear  of  God,  who 
made  the  world,  and  who  will  judge  the  living  and  the  dead,  whose  commands  I  dare 
not  transgress.  I  have  hitherto  done  my  duty  to  the  emperors,  and  am  always 
ready  to  comply  with  their  just  orders,  according  to  the  doctrine  of  our  Lord  Christ, 
who  bids  us  give  both  to  Caesar  and  to  God  their  due ;  but  I  am  obliged  to  prefer 
heaven  to  earth,  and  to  obey  God  rather  than  man."  The  governor,  on  hearing  this 
speech,  immediately  passed  sentence  on  him  to  be  burnt,  which  was  executed  accord- 
ingly, and  the  martyr  expired,  singing  praises  to  God  in  the  midst  of  the  flames. 
At  the  period  of  the  Bartholomew  massacre,  when  the  King  of  France  sent  his  orders 
to  the  commanders  in  the  different  provinces  to  massacre  the  Huguenots,  one  of  them 
returned  him  this  answer:  "In  my  district  your  majesty  has  many  brave  soldiers, 
but  no  butchers." 

33 — 35-  ctit  •  •  heart,  deeply  enraged,  took  counsel,  B.V.,  "were 
minded."  Gamaliel  (=  recompense  of  God),  teacher  of  Paul."  "  Doubtless  the 
same  with  Rabban  Gamaliel  the  aged,  son  of  Simeon,  and  grandson  of  Hillel.'" 
heed  .  .  yourselves,  he  even  seems  to  have  cared  much  more  for  the  coun- 
cil than  the  Apostles.  Yet  it  is  true  that  men  who  would  act  unjustly,  should  take 
heed  to  themselves.  The  persecutor  always  injures  himself  more  than  others. 
(Here  follows  an  outline  of  G.'s  speech,  in  wh.  he  quotes  examples  of  popular  ex- 
citements, wh.  came  to  nothing.) 

The  speech  of  Gamaliel  to  the  Sanhedrin. — I.  Good  oratory  neutralized  by  a 
corrupt  audience — 1.  The  ability  and  position  of  the  speaker;  2.  The  course  he  rec- 
ommended; 3.  The  argument  he  employed;  4.  The  impression  he  produced.  II. 
Culpable  indifference  justifying  itself  by  plausible  logic.  III.  A  rule  for  testing 
systems  by  which  the  Divinity  of  Christianity  is  established.     Ttwmas. 

Picture  in  Wickliffe's  Bible.  — There  is  a  picture  frontispiece  in  Wickliffe's  Bible 
which  was  issued  contrary  to  the  commands  of  the  Church  authorities.  There  is  a 
fire  burning  and  spreading  rather  rapidly,  representing  true  Christianity.  Around 
this  spreading  fire  are  congregated  a  number  of  significant  individuals,  all  trying  to 
devise  methods  whereby  they  can  put  the  fire  out.  One  with  horns  and  tail  repre- 
sents Satan.  Another  is  the  Pope  with  his  red-coated  cardinals,  who  forbade  the 
promulgating^of  the  Bible  among  the  common  people.  Another  represents  infidel- 
ity. At  length  one  suggests  that  they  all  make  a  united  effort  to  blow  on  the  fire 
till  they  blow  it  out.  ' '  The  resolution  is  adopted,  and  there  they  are,  with  swollen 
cheeks  and  extended  lips,  blowing  upon  the  fire  with  all  their  might,  but,  instead  of 
blowing  it  out,  they  are  blowing  it  up,  and  they  only  blow  themselves  out  of  breath. 
The  fire  is  inextinguishable."    Richard  Roberts. 

36,  37.  before  .  .  days,  this  is  not  the  first  instance  of  a  popular  com- 
motion. Theudas,  not  certainly  identified.  A  common  name ;  and  at  a  time 
when  insurrections  were  not  uncommon.  Eminent  authorities'^  think  that  this  T. 
was  one  of  those  unnamed  disturbers,  in  the  yr.  of  the  death  of  Herod  the  Great, 
whom  Jos.  passes  over  with  a  general  allusion."'  Judas  .  .  Galilee,"  so  called 
to  dis.  fr.  another  J.  who  lived  ab.  ten  yrs.  bef.  days  .  .  taxing-,  R.  V., 
"enrolment,"  in  time  of  CjTenius.-''  perished,  many  of  his  followers  were  cap- 
tured and  crucified,     dispersed,  literally  true.? 

The  false  prophet  and  the  true. — I.  The  former  rises  up  of  his  own  accord  as 
Theudas  and  Judas;  the  latter  is  raised  up  by  God.  II.  The  former  boasts  himself  to 
be  somebody ;  the  latter  does  not  boast  of  himself,  but  gives  glory  to  God.  IH.  The 
former  draws  away  the  people  after  him ;  the  latter  leads  souls  to  the  Lord.  IV. 
The  former  falls  from  heaven  as  a  wandering  star — Theudas  and  Judas  are  slain,  and 
their  followers  dispersed ;  the  latter  will  shine  as  the  brightness  of  the  firmament, 
and  as  the  stars  for  ever  and  ever.    Gerok. 

God  the  life  of  the  world. — Was  Gamaliel,  then,  right  ?  Could  he  then,  can  a 
man  to-day,  leave  all  to  God,  and  be  quietly  sure  that  He  will  vindicate  the  truth  ? 
A  thousand  fluctuations  in  the  varying  battle  make  us  doubt.  Many  and  many  a 
time  it  seems  as  if  between  the  error  and  the  truth  it  were  merely  a  question  of 
which  had  the  cleverest  men  on  its  side.  And  yet  you  know  that  if  there  be  a  God 
at  all,  Gamaliel  was  right.  There  must  be  time,  there  must  be  patience ;  but  the  real 
final  question  of  two  trees  is  the  question  of  their  roots.  That  which  is  rooted  in  God 
must  live.  The  final  glory  of  Gamaliel  lies  there.  He  believed  that  God  was  the 
only  life  of  this  world,  that  all  which  did  not  live  in  Him  must  die.    Bp.  Brooks. 


Peter  put  into 
plain  words  the 
thought  wh.  has 
been  the  Magna 
Charta  ol  con- 
science, and  the 
parent  of  the  no- 
blest deeds  the 
world  has  seen. 

Gamaliel's 
advice 

a  Ac.  xxll.  3. 

h  Christian  trad. 
asserts  that  he 
was  baptized  by 
Peter  and  Paul. 
Jewish  writers, 
more  likely  to  be 
right, say  he  died 
a  Pharlsee.about 
18  years  belore 
destruction  of 
Jerus."  Lightfoot. 

Gamaliel's  argu- 
ment is  good  pro- 
vided we  remem- 
ber that  God  does 
not  fulfil  his  de- 
signs in  a  life- 
time. 


historical 
instances 

c  iMrdner,  Bengel, 
Kuinoel,  Olskau- 
sen,  Winer,  &c. 

d  See  Hackett, 
Wordsworth,  and 
Alford,  in  loc. 
The  latter  calls  it 
"  a  great  chrono- 
logical  difa- 
culty." 

e  Or  the  Gaulo- 
nite,  Jos.  Ant. 
xviii.  1, 1. 

Gaulonitls  may 
have  been  inclu. 
in  Galilee.  Jos. 
calls  him  the  Gal- 
ilean also.  Ant. 
XX.  5, '2;  Wars,  ii. 
8.1. 

/"I  mean  that 
Judas  (of  Galilee) 
who  caused  the 
people  to  revolt 
when  Cyrenlus 
came  to  take  an 
ace.  of  the  estates 
of  the  Jews." 
Jos.  supra ;  cf. 
Lu.  11.  1. 

g  ••  Strictly  accu- 
rate,for  they  still 
existed,  and  at 
last  became  ac- 
tive and  noto- 
rious again 
under  Menahem, 
the  son  of  Judas 
the  Galilean." 
Alford ;  cf.  Jos. 
Wars,  ii.  17. 


590 


ACTS. 


Chap.  vi.  1— 4« 


A.D.  30—33. 


See  •'  The  Bible 
and  Josephus," 
Journal  of  Sac. 
Lit.,  Oct.  1850. 

time  will  test 
the  work 

o  "  I  have  read 
in  Dionysius 
of  Halicar- 
nassus,  I  think, 
that  History  is 
Philosophy 
teaching  by  ex- 
ample." Boling- 
broke. 

b  Pr.  xxi.  30 ;  Is. 
vlil.  10. 

c  Ma.  xvl.  18;  Is. 
xlv.  9;  xlvl.  10; 
Lu.  xxi.  15;  1  Co. 
i.  25;  Ac.  ix.  5. 

worthy  to 
suffer  in  the 
name  of 
Christ 

d  Ma.  V.  12  ;  Bo. 
V.  3—5 ;  2  Co.  xii. 
10;  Ph.  i.  29;  He. 
X.  34;  Ja.  1.  2;  1 
Pe.  iv.  13,  16. 

e  ••  They  were 
honored  by 
being  dishonor- 
ed,and  bye'rthly 
Infamy  acquired 
heavenly  fame." 
Cook. 

f  1  Co.  il.  2 ;  Ac. 
Iv.  £0;  2Ti.  iv.  2. 

"It  is  a  great 
thing  to  believe 
i  n  God  who 
watches  over  my 
life  and  cares  for 
me.  It  is  a 
grander  thing  to 
rest  in  a  God 
whose  purposes 
are  larger  and 
longer  than  any 
concerns  of  mine 
possibly  can  be. 
Hitchcock. 

the  first 
election  of 
deacons 

g  1  Ti.  V.  8—10, 
16;  Ac.  iv.  34.  36. 

h  SiaKOvelv.    The 

word  ia  not  re- 
stricted to  serving 
at  tables;  for  to 
the  Apostles,  who 
were  ministers 
(deacons)  of  the 
Word,  it  is  also 
applied  in  vs.  4, 

Koi  Tff  SiaKOvCa 
Tou  Xoyov. 

i  1  Ti.  lil.  7. 

/  De.  i.  13. 

fcEo.  i.  9;  Ool.  i. 


38 — 40.  and  now,  instructed  by  these  examples.'*  refrain,  withhold,  hold 
back,  council  .  .  work,  scheme,  enterprise,  will  .  .  nought,*  with- 
out your  meddling,  will  be  thwarted  by  Providence,  be  .  .  God,  as  the  Apos- 
tles affirmed,  ye  .  .  it,  it  overthrew  them,  fight  .  .  God,'  and  not  only 
be  defeated,  but  incur  guilt,  and  sufl'er  punishment,  agreed,  a  shrewd  policy,  but 
founded  on  a  lofty  contempt  for  Christianity,    beaten,  lor  what  ? 

Gamaliel's  counsel. — I.  A  good  counsel.  1.  Of  humility  before  God,  the  Supreme 
Judge.  2.  Of  charitableness  toward  our  neighbor  who  thinks  differently,  and  per- 
haps erroneously.  ,3.  Of  watchfulness  over  our  passions.  II.  A  bad  counsel.  1.  Of 
a  policy  judging  only  according  to  outward  success.  2.  Of  a  toleration  toward  that 
which  is  evil.  3.  Of  an  indifferentism  undecided  in  itself  Conclusion:  Better  the 
deed  of  the  Apostles  than  the  counsel  of  Gamaliel.     Anon. 

TJtefate  of  antagonists  to  CJiristianity. — "Gibbon,  Voltaire,  Chesterfield,  Hume, 
and  Paine,"  said  an  unbeliever,  "  are  the  champions  of  infidelity.  Their  works  com- 
pletely overthrow  Christianity."  "  What ! "  said  a  Christian ;  ' '  overthrow  Christian- 
ity !  Are  you  aware  of  the  way  in  which  the  Most  High  God  has  thwarted  their  de- 
signs and  overruled  their  evil  purposes  ?  Let  me  tell  you  that  in  Gibbon's  hotel  at 
Lake  Leman  is  a  room  where  Bibles  are  sold.  The  printing-press  from  which  Vol- 
taire's infidel  works  were  issued  has  been  used  to  print  the  Word  of  God.  Chester- 
field's parlor,  once  an  infidel  club-room,  is  now  a  vestry,  where  Christians  meet  for 
prayer  and  praise.  Hume  predicted  the  death  of  Christianity  in  twenty  years,  but 
he  has  gone  to  his  grave,  and  the  first  meeting  of  the  Bible  Society  in  Edinburgh 
was  held  in  the  room  where  the  prince  of  sceptics  died.  Paine,  on  landing  at  New 
York,  was  foolish  enough  to  prophesy  that  in  five  years  not  a  Bible  would  be  found 
in  the  United  States.  But  it  is  a  fact  that  there  are  more  Bible  Societies  to-day  in 
America  than  in  any  other  country  in  the  world."    Nye. 

41,  42.  rejoicing,'*  in  heart  while  suflering  bodily  pain.  The  purple  hiero- 
glyphics carved  upon  their  backs  may  be  interpreted  to  signify:  1.  The  impotent 
malice  of  man;  2.  The  heroic  fortitude  of  the  Christian ;  3.  The  sustaining  grace  of 
God.  shame  .  .  name,'  R.V.,  "dishonor  for  the  Name."  daily 
Temple,  stripes  and  threats  did  not  silence  them,  teach,  instruct  in  facts  of 
Christ's  life  and  in  His  doctrine,  preach,  proclaim,  declare  on  basis  of  that  instruc- 
tion. Jesus  Christ,'''-??.  F.,  '•  Jesus  as  the  Christ;"  declaring  Jesus— the  Saviour, 
to  be  the  true  Messiah  and  King. 

The  believer  joyful  in  adversity. — I.  The  Apostles  regarded  persecution  as:  1. 
For  their  Master's  glory ;  2.  For  their  own  advancement  and  honor ;  3.  And  because 
of  this  they  rejoiced.  II.  Their  attachment  to  Christ  is  the  secret  of  it.  1.  Let  us 
be  thankful  that  we  live  in  peaceful  times;  2.  Let  us  guard  against  a  lifeless  profes- 
sion of  Christ's  name ;  3.  Never  let  a  tried  Christian  be  discouraged,  but  let  him  rather 
go  to  his  heavenly  Father  in  earnest  prayer.     Mannering. 

The  CJiristian  in  'persecution. — Unless  a  grain  of  mustard  seed  be  bruised,  the  ex- 
tent of  its  virtue  is  never  acknowledged.  For  without  bruising  it  is  insipid,  but  if  it 
is  bruised,  it  becomes  hot,  and  it  gives  out  all  those  pungent  properties  that  were 
concealed  in  it.  Thus  every  good  man  so  long  as  he  is  not  smitten,  is  regarded  as 
insipid,  and  of  slight  account.  But  if  ever  the  grinding  of  persecution  crush  him,  in- 
stantly he  gives  forth  all  the  warmth  of  his  savor,  and  all  that  before  appeared  to  be 
weak  or  contemptible  is  turned  into  godly  fervor,  and  that  which  in  peaceful  times 
he  had  been  glad  to  keep  from  view  within  his  own  bosom,  he  is  driven  by  the  force 
of  tribulation  to  make  known.     Gregory. 

CHAPTER   TEE  SIXTH. 

I — 4.  Grecians.  Hellenists,  or  Greek-speaking  Jews.  Hebrews,  Jews  who 
spoke  the  Syro-Chaldaic  and  used  the  Hebrew  Scriptures;  chiefiy  natives  of  Pales- 
tine,   widows.*     ministration,  distribution  of  money  or  food,    multitude 

.  disciples,  the  whole  Church  in  Jerus.  Many  of  the  5,000  (iv.  4 ;  v.  14)  must, 
ere  this,  have  left  the  city,  leave,  our  proper  work,  word,  i-e.,  preaching  of  it. 
serve,*  act  as  deacons  of.  tables,  to  provide  for  the  tables  of  the  poor;  or  preside 
over  the  tables  at  wh.  the  distribution  was  made,  look  .  .  you,  the  Ch.  made 
the  selection,  report,*  reputation  for  honesty  and  impartiality,  we  .  .  ap- 
point, the  selection  of  the  Ch.  was  to  be  ratified  by  the  Apostles..''  give,  devote. 
prayer   for  guidance  in,  and  blessing  on  our  work:  and  for  the  Churches.* 


Chap.  vi.  5—8. 


591 


Murmurings. — 1.  How  difficult  it  is,  even  when  men's  hearts  are  in  the  right 
place  and  in  a  good  state,  to  prevent  jealousies  and  misunderstandings  among  a 
large  body  of  people.  2.  How  a  liberal,  open,  manly,  common-sense  policy,  under 
the  blessing  of  God,  may  meet  and  allay  this  sort  of  thing;  when  men  will  calmly 
look  at  it  and  observe  that  somethmg  must  be  done,  and  endeavor  in  an  open  and 
honest  spirit  to  do  it.     Morgan. 

The  office  of  deacons. — On  the  whole  it  is  to  be  concluded  that  the  Apostles  had 
hitherto  committed  secular  matters  to  the  younger  and  more  active  members  of  the 
Church,  the  young  men  of  cap.  v.  6 — 10,  under  their  own  immediate  superintend- 
ence, vrithout  any  official  designation  or  popular  election.  This  worked  well  until  a 
difficulty  arose,  when  Che  seven  were  elected  by  the  Avhole,  for  the  whole.  That 
these  were  the  officers  known  by  Paul  (1  Tim.  iii. ;  Phil.  i.  1)  as  deacons  may  be 
inferred — (1)  from  general  tradition;  (2)  from  the  use  of  the  word  "  ministration  " 
(deaconship)  here,  and  "  serve  "  (deaconize)  v.  1 ;  (3)  from  the  absence  of  any  reason 
to  the  contrary.  At  the  same  time — (1)  these  officers  are  never  called  deacons  in 
the  Acts ;  and  (2)  there  is  nothing  in  the  V,\).  to  Tim.  distinctly  referring  to  secular 
administration.     Green. 

5,  6.  chose,  all  the  names  are  Gk.  Perhaps  in  a  spirit  of  kindly  concession 
the  Hebrew  Christians  were  willing  all  the  seven  should  be  Hellenists.  Stephen 
(=  crown),  who  soon  won  the  crown  of  martyrdom,  and  received  the  crown  of  life, 
being  faithful  unto  death,  full  .  .  Ghost,  as  clear  fr.  his  hist.  Philip,  of 
whom  we  read  viii.  5  ff. ;  xxi.  8.  (The  rest  are  not  elsewhere  named.)  laid  .  . 
hands,"  "  a  symbol  of  the  impartation  of  the  gifts  and  graces  wh.  they  needed  to 
qualify  them  for  the  office." 

Stephen'' s  faith. — From  the  speech  he  made  in  defence  we  may  gather  some  of 
the  leading  features  of  his  faith.  1.  Stephen  believed  that  God's  hand  was  discern- 
ible in  history.  2.  Stephen  believed  that  the  most  noticeable  way-mark  of  the  uni- 
versal march  had  just  been  passed.  It  was  the  Cross  of  Jesus.  So  far  the  race  had 
been  journeying  on  and  on  to  Calvary.  3.  Stephen  believed  that  Jesus,  after  His 
Cross  and  passion,  had  risen  from  the  dead,  and  ascended  to  the  right  hand  of  the 
Father.  4.  Stephen  believed  that  the  exalted  Jesus  still  cared  for  and  could  help  His 
servants  in  all  their  labor  and  suffering  upon  earth.  He  beheld  Jesus  "  standing  on 
the  right  hand  of  God,"  as  if  ready  to  assist  him,  and  he  prayed  to  Jesus.  J.  K. 
Pike. 

An  eminent  minister. — Mr.  Fletcher  was  once  oflFered  the  parish  of  Durham ;  but 
he  rejected  it,  saying,  "  There  is  too  much  money,  and  too  little  labor."  He  was 
then  ofTered  Madeley,  with  but  half  the  salary ;  its  vicar  being  glad  to  vacate  it  for 
Durham.  Here  Mr.  Fletcher  lived  happily,  and  died  blessed.  A  zealous  minister. — 
A  prominent  minister,  suffering  with  chronic  disease,  was  advised  by  his  physicians 
to  give  up  his  work  to  prolong  his  life.  He  was  told  that,  if  he  did  so,  he  would  live 
six  years:  if  not,  not  more  than  three.  He  replied,  "I  prefer  to  live  two  or  three 
years  in  doing  some  good,  to  living  six  in  idleness." 

7,8.  word  .  .  increased,*  the  Apostles  being  liberated  fr.  other  labors. 
number  .  .  multiplied,  peace  restored  within  the  Church,  and  outsiders  the 
more  attracted,  company,  multitude,  priests,"  Gospel  subdues  bigotry,  preju- 
dice, etc.,  of  the  greatest  enemies,  faith,  i.e.,  the  true  faith — the  Gospel  system. 
faith,  Crk.,  grace;  by  Divine  favor,  the  depository  of  Divine  gifts,  power,'' effi- 
ciency in  the  use  of  gifts. 

Tlie  means  by  which  the  prosperity  of  the  Church  may  be  secured. — I.  The  pres- 
ence of  the  Holy  Spirit.  H.  Plain  preaching.  III.  Holy  living.  IV.  Personal  exer- 
tion of  the  members.     V.  Prayer.     YI.  Spiritual  life.     Spurgeon. 

Signs  and  wonders. — We  can  all  be  full  of  faith  or  grace,  and  we  can  all  do  signs 
and  wonders.  What  a  wonder  it  would  be,  for  example,  if  some  of  us  ever  helped  a 
fellow-creature  under  any  circumstances  whatsoever  !  That  wonder  is  possible  to 
you.  What  a  wonder  it  would  be  for  some  of  us  could  we  ever  be  met  in  a  good 
humor !  Wonders,  signs  !  Why,  the  difficulty  is  to  escape  them  !  What  a  wonder 
it  would  be  if  some  of  us  could  be  patient  under  suffering  !  You  thought  the  age  of 
"wonders  "was  passed,  because  the  merely  introductory  signs  have  disappeared! 
The  blossom  is  gone  that  the  fruit  may  come.  And  we  of  these  latter  times  are 
called  to  exhibit  the  wonder  of  a  disciplined  character,  the  marvel  of  a  sanctified 
temper,  the  glittering  phenomenon  of  a  truly  obedient  sonship.    Parker. 


A.D.  30—37. 

9,  10;  iv.  12;  Ep. 
vi.  18,  19;  2  Th. 
iii.  1,  2;  ITi.  iv. 
13,  15;  Ko.  xii.  6, 


"Luke  does  not 
term  the  men 
fiiaKoi-oi,  though 
we  have  an  ap- 
proach to  that 
appellation  in  v. 
1.  In  xxi  8,  they 
are  called  '  the 
seven.'  Some  of 
the  ancient  wri- 
ters regarded 
them  as  the  first 
deacons,  others 
as  entirely  dis- 
tinct f  r'm  them." 
Haokitt. 


seven 

deacons 

ordained 

a  Ac.  viii.  17;  xiii. 
3 ;  1  Ti.  iv.  14 ;  v. 
22;  2  Ti.  i.  6. 

Show  me  a 
church's  collec- 
tion books,  and  I 
can  estimate 
pretty  nearly 
how  much  of  the 
Holy  Ghost  that 
church  has. 
Jones. 

••  The  ordination 
of  the  clergy  is 
completed  by  two 
things :  laying  on 
of  hands,  and 
prayer  of  the 
lips."  Jerome. 


Stephen 
the  deacon 

6  Ac.  xii.  24;  xlx. 
20;  Is.  Iv.  11. 

c  Jo.  xii.  42. 

d  Ac.  1.  8;  Ma. 
xvii.  20. 

"The  Scripture 
cannot  be  spread 
over  the  world  as 
a  Divine  Revela- 
tion, for  a  con- 
tinuance in  any 
country  unless 
Christian 
churches  be  sup- 
ported there;  but 
will  always, more 
or  less,  so  long 
as  such  churches 
subsist;  and 
therefore  their 
su  bsistence 
ought  to  be  pro- 
vided for."  Bp, 
Butler. 


592 


ACTS. 


Chap.  vil.  X— 3, 


he  is  vlc- 
torions  in 
debate 

This  gift  of  power 
is  pre-eminently 
the  want  of  the 
Church  of  God, 
both  at  home  and 
abroad. 

a  Kabbinlcal  wri- 
ters say  there 
were  4&0  syna- 
gogues in  Jerus. 

6  Ac.  vii.  58. 

c  Lu.  xxi.  15;  Ex. 
iv.  12;  Is.  liv.  17. 

Do  we  not  meet 
Sunday  after 
Sund'y  with  very 
little  practical 
belief  that  souls 
will  be  born 
again  through 
the  preached 
Word?  Hoare. 

d  Ma.  xxvi.  59. 

e  De.  xiii.  6—10. 

"It  was  once  a 
famous  saying, 
'  all  mischief  be- 
gins in  JVomine 
Domini."'  Dr. 

Barrow. 


he  is  brought 
before  the 
Council 

/It Is  suggested 
(Neander,  &c.) 
that  Stephen 
taught  that  the 
Christian  d  1  s  - 
pensation  was 
superior  to  that 
of  Moses :  that 
the  Gospel  was 
to  supersede  Ju- 
daism,&c.  "The 
falsehood  con- 
sisted in  the  sub- 
stitution of  their 
own  inferences 
for  Stephen's 
words."     Cook. 

if  Ex.  xxxiii.  30; 
1  Co.  il.  7, 18;  Ma. 
xvii.  2. 


his  defence 


the  call  of 
Abram 

h  The  Carrw  of 
the  Gks.  and 
Rom  8.,  where 
Crassus  was  de- 
feated and  killed 
by  the  Parthians. 
iGe.  xi.  31. 

j  Ge.  xll.  1;  He. 
xl.  8. 


9 — II.  I/ibertines,  Jewish  freedme)i  of  Ro.  and  Ital^^;  descen.  of  some  who  had 
been  carried  away  captive  by  Pomyey  (b.c.  63).  Cyrenaeans,  e^c,  hence  live  dif. 
assemblies."  them  .  .  Cilicia,  among  them  was  prob.  Saul  of  Tarsus.^  re- 
sist/i?.  T',  "withstand."  spirit,  T/ie  Spirit  (see  ^^  5).  suborned/ privately 
bribed,     blasphemous/  in  a  judicial  sense. 

Dissensions. — I.  The  origin  of  dissensions — 1.  Diflerent  views  of  doctrines  or 
measures;  2.  Personal  oflence;  3.  Party  spirit.  II.  Their  influence — 1.  On  the  in- 
dividual character;  2.  On  the  Church;  3.  On  the  world.  III.  The  remedy.  Chris- 
tian— 1.  Humility;  2.  Faith;  3.  Love.     Wythe. 

Disputation. — Mr.  Grimshaw  was  once  in  company  with  a  nobleman,  who,  un- 
happily, employed  his  talents  in  the  service  of  infidelity.  He  had  some  time  before 
been  engaged  in  a  long  dispute  with  two  eminent  divines,  in  which,  as  usual  in  such 
cases,  the  victory  was  claimed  by  both  sides.  Meeting  afterwards  with  Mr.  G.,  he 
wished  to  draw  him  likewise  into  a  dispute,  but  he  declined  it  nearly  in  these  words: 
"My  lord,  if  you  needed  information,  I  would  gladly  do  my  utmost  to  assist  you; 
but  the  fault  is  not  in  your  head,  but  in  your  heart,  which  can  only  be  reached  by  a 
Divine  power;  I  shall  pray  for  you,  but  I  cannot  dispute  with  you."  His  lordship, 
far  from  being  offended,  treated  him  with  particular  respect,  and  declared  after- 
wards, that  he  was  more  pleased  and  more  struck  by  the  freedom,  firmness,  and 
simplicity  of  his  answer,  than  by  anything  he  heard  on  the  side  of  his  opponents. 

12 — 15.  elders  .  .  scribes,  prob.  members  of  the  Sanhedrin.  false 
witnesses,  men  who  put  a  wrong  construction  on  the  sense,  if  they  did  not  falsely 
report  the  words  themselves./  blasphemous  words,  Ii.V.  omits  "blasphe- 
mous." holy  place.  Temple.  Jesus  .  .  destroy,  S.  may  have  ref.  to  His 
prediction  of  the  destr.  of  Jerus.,  etc.  looking  .  .  him,  expecting,  doubtless, 
that  he  would  be  abashed  by  these  charges,  face  .  .  angel,^  radiant  with  a 
preternatural  lustre. 

The  martyr  Stephen. — I.  The  soul  must  be  true  to  itself.  II.  All  power  of  wit- 
ness depends  upon  conviction.  HI.  Act  with  courage  upon  conviction  and  act  with 
charity.  The  Christian  needs  unflagging  firmness  with  unflagging  love.  IV.  When 
all  possible  struggle  is  over  resignation  may  witness  for  Jesus.     Knox-Little. 

The  angel-face. — In  the  death  of  Stephen  it  is  intended  we  should  see  how  thin 
the  veil  is  between  the  two  worlds — how  the  Lord  stands  on  the  very  confine,  sending 
across  His  look  and  arm  and  voice,  so  that  ere  His  servant  left  the  earth  he  saw  his 
heavenly  Master,  heard  His  words,  and  returned  His  smile.  J.  Ker.  He  who  would 
have  the  angel-face  must  look  high  and  far.  He  must  learn  to  look  not  so  much  at 
things,  as  through  them,  to  see  what  is  in  them,  and  what  is  beyond.  In  a  little 
while  Stephen  "  looked  steadfastly  up  into  heaven."  There  is  a  look  for  a  mortal 
man  to  give  !  A  look  which  in  his  case  was  well  rewarded,  for  "he  saw  the  glory 
of  God,"  <&c.  And  that  look  gave  him  final  victory.  Men  were  gnashing  their  teeth, 
&c.,  beside  him;  they  did  not  know  that  to  him  the  pains  of  death  were  over.  He 
had  "looked"  himself  into  heaven.  He  had  trodden  the  streets  of  gold.  But  this 
was  not  the  first  time  he  had  looked  into  heaven.  Ever  since  he  became  a  believer 
he  had  been  looking  that  way.  "If  ye  then  be  risen  with  Christ,  seek  those  things 
which  are  above,  where  Christ  sitteth." 


CHAPTER   THE  SEVENTH. 


I — 3.  are  .  .so?  i.e.,  what  say  you  to  this  charge  ?  men,  all  present. 
brethren,  to  the  spectators,  fathers,  members  of  the  council.  Mesopotamia, 
i.e.,  the  land  betw.  the  rivers — the  Tigris  and  Euphrates,  before  .  .  Char- 
ran,*  or  Haran  ;  i.e.,  when  he  lived  in  Ur.*  and  .  .  him,''  in  Ur.  get  . 
.  country,  this  was  the  second  call,  wh.  Stephen  ref.  to,  to  mark  the  import  of 
the  first. 

General  view  of  Stephen's  defence. — I.  The  source  of  his  argument.  It  is  drawn 
exclusively  from  the  Jews'  sacred  history.  He  secured  their  attention  by  giving 
them  to  understand  :  L  That  his  faith  in  that  history  was  as  strong  as  theirs;  2. 
IIow  thoroughly  conversant  he  was  with  their  history.  II.  The  point  of  his  argu- 
ment. III.  The  application:  1.  The  vile  character  he  gives  them;  2.  The  crimes 
he  charges  upon  them.     Tliomas. 


Chap.  vH.  4— lo. 


ACTS. 


593 


A  casket  of  promises. — Where  is  thy  casket  of  promises  ?  Bring  it  out.  Open 
the  jar  of  jewels.  Pour  out  the  golden  ingol,  stamped  with  the  image  and  super- 
scription of  heaven's  King.  Count  over  the  diamonds  that  flash  in  thy  hand  like 
stars.  Compute  the  worth  of  that  single  jewel,  "Ask  and  ye  shall  receive;"  or  that 
other  ruby,  "All  things  shall  work  together  for  r/ood  to  them  that  love  God."  Bring 
forth  that  royal  Kohinoor,  "He  that  believeth  shall  be  saved."  Then  remember 
who  it  is  that  gave  them,  and  to  what  an  unworthy  sinner,  and  tell  me  if  they  are  not 
"exceedingly  great  and  precious."  When  Caesar  once  gave  a  man  a  great  reward, 
he  exclaimed,  "  This  is  too  great  a  gift  for  me  to  receive."  "But,"  said  Caesar,  "  it 
is  not  too  great  a  gift  for  me  to  give."  So  the  smallest  promise  in  thy  casket  is  too 
much  for  thee  to  deserve;  yet  the  most  magnificent  promise  is  not  too  great  for  the 
King  of  kings  to  bestow.  God  scorns  to  act  meanly  and  stingily  by  His  children; 
and  how  must  He  scorn  us  often  when  we  put  Him  off  with  such  contemptible  stingi- 
ness of  deeds  or  donations  !     Spurgeon. 

4,  5.  out  .  .  Chaldseatis,  anc.  limits  of  Chaldsea  cannot  be  defined. 
when  .  .  dead,  Terah  died  at  Haran,«  aged  205.  Abraham  was  75  yrs.  old 
when  he  left.*  Hence  Terah  was  130  when  A.  was  born.  Although  not  the^'/-s^ 
born  he  is  w&axQ^  first  bee.  of  his  historical  importance,  gave  him/  in  his  life- 
time, inheritance,  real  property,  possession,  by  faith,  A.  received  it  for  his 
posterity,  when  .  .  child,  and  A.  believed  it  should  be  a  dwelling-place  for 
his  descendants. 

No  inheritance  therein. — "  The  earth  is  not  the  inheritance  of  God's  children; 
their  lot  is  not  in  this  world;  they  are  here  only  lodgers."  Quesnel.  "He  to  whom 
God  is  all,  has  possession  enough,  though  he  possesses  not  a  foot-breadth.  Faith 
has  its  inheritance  in  the  invisible  world,  and  possesses  the  future  already  in  the 
present."     Gerok. 

The  richi's  of  the  jiromises. — The  promises  of  God  are  to  the  believer  an  inex- 
haustible mine  of  wealth.  Happy  is  it  for  him  if  he  knows  how  to  search  out  their 
secret  veins,  and  enrich  himself  with  their  hid  treasures  !  They  are  an  armory,  con- 
taining all  manner  of  offensive  and  defensive  weapons.  Blessed  is  he  who  has  learned 
to  enter  into  the  sacred  arsenal,  to  put  on  the  breast-plate  and  the  helmet,  and  to 
lay  his  hand  to  the  spear  and  to  the  sword  !  They  are  a  dispensary  in  which  the  be- 
liever will  find  all  manner  of  restoratives  and  blessed  elixirs ;  nor  lacks  there  an 
ointment  for  every  wound,  a  cordial  for  every  faintness,  a  remedy  for  every  disease. 
Blessed  is  he  who  is  well  skilled  in  heavenly  pharmacy,  and  knoweth  how  to  lay  hold 
on  the  healing  virtues  of  the  promises  of  God  !  The  promises  are  to  the  Christian  a 
storehouse  of  food.  They  are  as  the  granaries  which  Joseph  built  in  EgyiJt,  or  as  the 
golden  pot  wherein  the  manna  was  preserved.  Blessed  is  he  who  can  take  the  five 
barley-loaves  and  fishes  of  promise,  and  break  them  till  his  five  thousand  necessities 
shall  all  be  supplied,  and  he  is  able  to  gather  up  basketsful  of  fragments  !  Spur- 
geon. 

6,  7.  that  .  .  land,'' ?'.e.,  Egypt.  400  years,*  iu  ro«?^(?  numbers.  The 
period  covers  the  time  fr.  A.'s  arrival  in  Canaan  to  the  giving  of  the  Law/  called, 
prob.,  the  period  of  the  sojourn  fr.  the  chief  event,  judge,  afflict  with  judgments. 
serve  .  .  place,"  Horeb,  app.  by  S.  to  Canaan;  bee.  the  worship  of  the  desert 
was  the  begin,  of  the  service. 

The  foot-jyrints  of  Abraham,  the  father  of  the  faithful,  a  shining  example  for 
all  believing  pilgrims. — We  see  in  this — I.  The  sacrifice  and  trial  of  faith;  H.  The 
patience  and  obedience  of  faith ;  IH.  The  reward  and  blessing  of  faith.     Gerok. 

The  aim  of  Stephen^s  argument. — The  Jews  had  come  to  believe  that  the  Temple 
with  its  ritual  worship  was  a  permanent  Divine  institution.  Therefore  when  Christ, 
and  after  Him  Stephen,  intimated  its  abrogation  of  God,  they  were  charged  with 
blasphemy.  One  object  of  Stephen  was  to  answer  and  refute  this  charge.  This  he 
did  by  showing  from  the  history  that  from  period  to  period,  God  had  different  places 
and  methods  of  manifesting  Himself  and  variable  ordinances  of  worship.  Therefore 
it  was  not  blasphemy  to  believe  in  another  change.     J.  G.  Butler. 

8 — 10.  covenant,  dispensation  based  upon  the  right.*  and  so,  etc.,  chil- 
dren were  bom  and  the  rite  observed,  patriarchs,  the  chief  fathers  of  the  na- 
tion. The  sons  of  Jacob,  envy,*  -R.  V.,  "jealousy;  "  jealous  of  their  bro.'s  place 
in  their  fa.'s  favor,  sold  .  .  ^gypt/  strictly,  to  the  Midianites,  who  carried 
him  into  Egypt.    God     .     .     him,*  hononng  and  protecting  His  servant,   favour. 


the  obedience 
of  Abram 

a  Ge.  xi.  32. 
6  Ge.  xii.  4. 

Stephen  begins 
witli  Abram  and 
his  migration 
into  Canaan  to 
show  his  audi- 
tors that  the  call 
of  the  Gentiles 
in  the  Gospel,  so 
far  from  being 
inconsistent 
with  the  sacred 
history,  agrees 
with  its  first  and 
f  undamen  tal 
fact,  the  call  of 
Abraham  from 
idolatry,  and  the 
bequest  of  this 
very  land  to  him, 
on  the  simple 
condition  of 
faith  in  and 
obedience  to 
God's  word.  Ab- 
bott. 

cGe.  xiii.  15;  xv. 
3, 18 ;  xvii.  18. 

"God  takes  time 
for  the  evolution 
of  His  purposes. 
Four  hundred 
years  was  not  too 
long  for  the 
working  out  of 
His  purposes 
concerning  Is- 
rael. Man  must 
therefore  wait. 
Patience  is  the 
grace  supremely 
needed  in  this 
relation.  Let  us 
not,  like  faith- 
less Israel,  for- 
get or  despair. 
Bum. 


the  bondage 
predicted 

d  Ge.  XV.  13. 
eEx.  xii.  40. 
/Ga.  ill.  17. 
g  Ex.  ill.  12. 


Joseph  Is 
sold  through 
envy 

AGe.  xvii.  9—11; 
xxi.2 — i ;  XXV.  26; 
xxix.  31;  Ro. 
iv.  11. 

t  Ge.  xxxvli.  4. 

j  Ge.  xxxvli.  28. 

Ic  Ge.  xxxlx.  2,  21, 
23. 


694 


ACTS. 


Chap.  vil.  XI— x6. 


"  He  that  en  vie  th 
maketh  another 
man's  virtue  his 
vice, and  another 
man's  happiness 
his  torment; 
whereas,  he  that 
rejolceth  at  the 
prosperity  o  f 
another,  is  par- 
taker of  the 
same."     Palmer. 


the  famine 


a    Ge.    xli. 
xlvii.  13. 


54; 


h  By  the  Gks.  the 
name  Chna  was 
anc.  given  to 
the  whole  region 
betw  the  Jordan 
and  Mediterra- 
nean up  to  Sidon. 

c  Ge.  xlii.  1—3. 

d  Ge.  slv.  4,  16. 

"  What  a  laby- 
rinth is  in  the 
story  of  Joseph  1 
able  to  convert  a 
stoic.  Surely 
there  are,  in 
every  man's  life, 
certain  rubs, 
doublings,  and 
wrenches,  which 
pass  for  awhile 
as  the  effects  of 
chance,  but  at 
last,  well  ex- 
amined, prove 
the  mere  hand  of 
God."  Sir  T. 
Brown. 

the  death  of 

the 

patriarchs 

e  To  this  day 
there  is  a  trad, 
at  8 .  to  the  effect 
that  Jos.  was 
bui-ied  there," in 
wh.by  a  singular 
coincideu  ce, 
Jews  and  Samar- 
itans, Chris- 
tians and  Mo- 
haramedans 
agree."  Robinson, 
Bib.  Res.  iii.  109. 

/Jos.  xxiv.  32. 

g  '•  It  is  plain 
that  a  mistake 
has  been  made  in 
the  name  of  A.; 
this  passage, 
therefore,  must 
be  corrected." 
Caliyin. 

h  Ge.  XV.  13;  Ex. 
xlll.19;  Jos.  xxlv. 
32. 


with  the  king,  wisdom,  as  an  interpreter  of  dreams,  and  aft.  as  councillor  and 
administrator  of  affairs,     house,  palace.     Joseph  was  exalted  to  office  of  vizier. 

Joseph,  his  afflictions  and  advancement. — I,  His  afflictions — 1.  Their  cause:  (1) 
The  envy  of  the  patriarchs ;  (2)  The  adulterous  desires  of  Potiphar's  wife;  (3)  The 
ungrateful  forgetfulness  of  Pharaoh's  cup-bearer.  2.  In  what  they  consisted:  (1) 
Incivilities  of  his  brethren;  (2)  Loss  of  liberty;  (3)  Exile  fi'om  home;  (4)  False  ac- 
cusation and  imprisonment.  II.  His  advancement — 1.  God  was  with  him ;  2.  God 
delivered  him  out  of  all  his  afflictions ;  3.  God  gave  him  favor  in  the  sight  of  Pha- 
raoh; 4.  Pharaoh  made  him  governor  over  Egypt  and  all  his  house.     Ano7i. 

Jesus  Christ,  lorefigured  by  Joseph,  the  beloved  of  his  father,  and  by  him  sent  to 
visit  his  brethren,  is  the  innocent  person,  whom  his  brethren  sold  for  a  few  pieces  of 
silver,  and  who,  by  this  means,  became  their  Lord  and  Saviour, — nay,  the  Saviour 
of  strangers,  and  of  the  whole  world;  which  had  not  happened,  but  for  this  plot  of 
destroying  him,  this  act  of  rejecting  him  and  exposing  him  for  sale.  Consider  in 
both  examples,  the  same  fortune  and  the  same  innocence:  Joseph  in  the  prison  be- 
tween two  criminals,  Jesus  on  the  cross  between  two  thieves;  Joseph  foretells  deliv- 
erance to  one  of  his  companions  and  death  to  the  other  from  the  same  omens,  Jesus 
Christ  saves  one  companion  and  deserts  the  other  after  the  same  crimes.  Joseph 
could  barely  foretell ;  Jesus  Christ,  by  His  own  action,  performs  what  He  had  fore- 
told. Joseph  requests  the  person  who  should  be  delivered  to  be  mindful  of  him  in 
his  glory;  the  person  saved  by  Jesus  Christ  entreats  his  deliverer  to  "remember 
him,  when  He  came  into  His  kingdom."    Pascal. 

II— 13.  dearth,"  famine.  Chatiaati,''  Canaan,  corn  .  .  T^gjpt,  gar- 
nered by  Joseph's  care,  fathers,"  the  patriarchs,  made  known,''  he  made  him- 
self known,  or  they  would  not  have  known  him. 

77^6  second  time. — Certain  classes  of  real  seekers  do  not  at  once  find  peace:  they 
go  to  Jesus  after  a  fashion,  and  return  from  Him  as  they  went.  To  this  end  we 
would  follow  the  track  of  Joseph's  story,  and  use  it  as  an  allegory  for  the  benefit  of 
the  seeker.  I.  There  is  a  something  which  you  do  not  know.  The  sons  of  Israel 
did  not  know  Joseph.  Like  them — 1.  You  do  not  know  that  He  is  your  brother,  one 
with  you  in  nature,  relationship,  and  love.  2.  You  cannot  conceive  how  He  loves ; 
He  yearns  to  make  Himself  known;  His  heart  is  swollen  big  with  compassion.  3. 
You  cannot  guess  what  He  will  do  for  you.  II.  There  is  a  reason  why  at  your  first 
going  you  have  not  learned  this.  1.  You  have  not  looked  for  Him.  The  sons  of 
Jacob  went  to  Egypt  for  corn,  not  for  a  brother.  You  are  looking  for  comfort,  &c., 
not  for  the  Saviour.  2.  You  have  not  yet  felt  your  sin  against  Jesus.  III.  There  is 
great  hope  in  your  going  again  to  Him.  Joseph's  brethren  made  a  great  discovery 
the  second  time.  1.  There  Avas  corn  only  in  Egypt ;  and  there  is  salvation  only  in 
Christ.  2.  Others  have  gone  and  speeded.  All  nations  went  to  Egypt  and  none 
were  refused.  Has  Jesus  cast  out  one  ?  3.  You  have  lingered  too  long  already, 
even  as  did  Israel's  sons.  4.  A  welcome  awaits  you.  Joseph  longed  to  see  his 
brethren,  and  Jesus  longs  to  see  you.     Spurgeon. 

Stephen's  speech. — What  a  lesson  Stephen's  speech  has  for  the  Church  of  every 
age  !  How  wide  and  manifold  the  applications  of  it !  The  Jewish  error  is  one  that 
is  often  committed,  tiieir  mistake  often  repeated.  The  Jews  identified  God's  hon- 
or and  glory  with  an  old  order  that  was  fast  passing  away,  and  had  no  eyes  to  be- 
hold a  new  and  more  glorious  order  that  was  opening  upon  them.  We  may  blame 
them  then  for  their  murder  of  St.  Stephen,  but  we  must  blame  them  gently,  feeling 
that  they  acted  as  human  nature  has  ever  acted  under  similar  circumstances,  and 
that  good  motives  were  mingled  with  those  feelings  of  rage  and  bigotry  and  narrow- 
ness that  urged  them  to  their  deed  of  blood.  Let  us  see  how  this  was.  Stephen 
proclaimed  a  new  order  and  a  new  development,  embracing  for  his  hearers  a  vast 
political  as  Avell  as  a  vast  religious  change.  His  forecast  of  the  future  swept  away 
at  once  all  the  privileges  and  profits  connected  with  the  religious  position  of  Jerusa- 
lem, and  thus  destroyed  the  political  prospects  of  the  Jewish  people.  It  is  no  won- 
der the  Sanhedrin  could  not  appreciate  his  oration.     Expos.  Bible. 

14 — 16.  threescore  .  .  souls,  out  of  this  small  begin,  grew  the  great  na- 
tion of  the  Hebs.  Sychem,"  R.V.,  "  Shechem,"  now  Nablous.  Almost  two  m.  to 
the  E.  is  a  small  vill.,  Baldta,  where  Jo.'s  tomb  is  sup.  to  be./  Abraham,"  who 
bought  the  cave  of  Machpelah.* 

Shechem  and  Machpelah. — Jacob  was  not  carried  over  and  buried  at  Sychem, 
but  at  the  cave  of  Machpelah,  as  is  plainly  stated  in  Gen.  1.  13.     Again,  a  plot  of 


Chap.  vli.  17—33. 


ACTS. 


595 


ground  at  Sychem  was  certainly  bought,  not  by  Abraham,  however,  but  by  Jacob. 
Abraham  bought  the  field  and  cave  of  Machpelah  from  Ephrou  the  Hittite.  Jacob 
bought  his  plot  at  Sychem  from  the  sons  of  Emmor.  There  are  in  these  verses,  then, 
two  historical  mistakes;  first  as  to  the  true  burial-place  of  Jacob,  and  then  as  to  the 
purchaser  of  the  plot  of  ground  at  Sychem.  They  are  mistakes  such  as  a  speaker, 
filled  with  his  subject  and  speaking  to  an  excited  and  hostile  audience,  might  natu- 
rally make;  mistakes  such  as  truthful  speakers  every  day  make  in  their^ ordinary 
efforts.  Every  man  who  speaks  an  extemporaneous  discourse  such  as  Stephen's 
was,  full  of  references  to  past  history,  is  liable  to  such  errors.  But  it  may  be  object- 
ed that  it  is  declared  of  Stephen  that  he  was  "  full  of  the  Holy  Ghost  and  wisdom," 
that  "  he  was  full  of  faith  and  power,"  and  that  his  adversaries  "  were  not  able  to 
resist  the  wisdom  and  the  spirit  with  which  he  spake."  But  surely  this  might  be 
said  of  able,  devoted,  and  holy  men  at  the  present  day,  and  j'et  no  one  would  say 
that  they  were  miraculously  kept  from  the  most  trivial  mistakes,  and  that  their  mem- 
ories and  tongues  were  so  supernaturally  aided  that  they  were  preserved  from  the 
smallest  verbal  inaccuracies.     Expos.  Bible. 

17 — 19.  time  .  .  nigh,  i.e.,  of  its  fulfilment,  multiplied,"  numbers 
the  cause  of  power,  till  .  .  king,  said  to  be  Amosis,  or  Ames,  first  of  ISth 
dynasty,  whicli  .  .  Joseph,*  and  did  not  recognize  any  existing  claim  of 
Joseph's  people,  subtilly,"  craftily.  A  crooked  policy  wh.  overreached  itself.  <* 
evil  entreated,  unkindly,  cruelly  treated.  The  subtlety  seems  to  lie  in  the  object 
rather  than  the  method.  The  destr.  of  males  would  have  destr.  the  nation,  by  ab- 
sorption of  the  females — prob.  as  slaves — into  Egyptian  population. 

Tfie  exposing  of  the  Hebrew  cJiildren. — To  the  same  category  belong — I.  The 
young  children  of  the  Israelites  in  Egyi^t;  II.  The  children  of  Bethlehem  murdered 
by  Herod;  III.  The  young  martjTS  of  later  times,  who  perished  during  the  persecu- 
tions of  the  Church.     Besser. 

SJiechem. — Stephen  dwells  on  "  Shechem  "  in  the  same  way  as  before  he  had  dwelt 
on  "Egypt,"  to  mark  that  in  the  ancient  days  other  places  were  held  in  reverence  by 
the  chosen  people,  and  they  served  God  there,  though  at  the  time  when  he  was  speak- 
ing Shechem  was  the  home  of  their  enemies  the  Samaritans.     Cam.  B. 

20,  21.  exceeding  fair,"  ^;<.,  beautiful  bef.  God.''  nourished  .  .  three 
months,  till  concealment  was  no  longer  possible,  took  .  .  up,^  adopted. 
Infanticide  was  com.  among  the  ancs.  If  a  father  meant  to  rear  a  child,  he  took  it 
up  to  his  bosom  as  a  sign  that  his  heart  cherished  it. 

Moses*  education. — I.  It  gave  him — 1.  Reverence;  2.  Obedience;  3.  Meekness. 
Any  education  which  fails  to  produce  similar  results  is  a  failure.  H.  Education  goes 
on  through  life.  IH.  It  is  God's  work.  IV.  An  impression  from  some  great  soul  is 
the  most  important  factor  in  education.  V.  Moses'  education  was  used  for  the  pur- 
pose of  elevating  his  people. 

Preservation  of  Moses. — "  Josephus  tells  us  tiiat  the  name  of  the  princess  who 
preserved  Moses  was  Thermutis.  He  adds,  that  the  child  grew  up  surpassingly  beauti- 
ful ;  '  so  charming,  that  those  persons  who  met  him  in  the  road  would  turn  back  to 
gaze  after  him ;  and  people  working  by  the  wayside  would  leave  what  they  were  about 
to  stand  and  admire  him.'  It  is  worth  while  to  note  that  nothing  is  said  in  the  Old 
Testament  about  the  personal  beauty  of  Moses.  Our  Bible  authorities  for  this  fact 
are  Stephen  (Ac.  vii.  20)  and  Paul  (Heb.  xi.  23),  with  whom  Josephus  here  accords. 
The  introduction  of  the  child  Moses  to  Pharaoh  is  thus  related  by  the  Jewish  histo- 
rian. Thermutis  led  him  to  Pharaoh,  her  father,  and  said,  '  I  have  brought  a  child 
who  is  of  a  heavenly  form,  and  of  a  generous  mind;  and  as  I  have  received  him  in  a 
wondrous  manner  fi-om  the  bounty  of  the  river,  I  have  thought  proper  to  adopt  him 
for  my  son,  and  the  heir  of  thy  kingdom.'  On  this  the  king  took  the  child  in  his  arms 
and  caressed  him,  putting  the  royal  crown  playfully  upon  Moses'  head.  But  the  little 
boy  seized  the  diadem,  threw  it  to  the  ground,  and  plaj'fully  trampled  upon  it.  This 
made  Pharaoh  grave,  as  he  fancied  it  to  be  a  bad  sign  for  the  kingdom.  Others 
standing  by,  prophesied  that  the  child  was  born  to  bring  evil  upon  Egypt,  and  ad- 
vised that  he  should  be  put  to  death.  But  Thermutis  snatched  her  favorite  awaj', 
and  Pharaoh,  out  of  love  to  his  daughter,  disregarded  the  cruel  advice, — 'God  Him- 
self, whose  providence  protected  Moses,  inclining  the  king  to  spare  him.' "  Bibl. 
Treas. 

22,  23.  Moses,  =  dravm  out  of  the  water,  or  prob.  as  having  an  Egyptian 
origin — water-saved,    learned,  versed,  skilled,     wisdom,*  "  mainly,  nat.  philos- 


A.D.  37. 

the  bondage 
Jn  Egrypt 

a  Ex.  i.  7,  20. 

b  Ex.  1.  8,  9. 

c  Ge.  XV.   13;  Ex. 
1.  10,  22. 

d  Ex.  i.  12. 


the  birth  of 
Moses 

e  Ex.  ii.  2;  He.  xl. 
23. 

/  "  It  describes 
an  ideal  beauty, 
such  as  God  re- 
cognizes." Cool: 
The  beauty  of 
Moses  was  a 
cherished  tradi- 
tion among  the 
Jews.  Jos,  Ant.  ii, 
9.  7. 

g  Ex.  il.  2,  3,  10. 

"As  ii  Egypt  had 
been  no  less  a 
nursery  for  their 
improve  ment 
than  a  work- 
house for  their 
exercise ;  no  less 
a  mother  to  mul- 
tiply them,  than 
a  stepmother  to 
vex  and  oppress 
them."  J>r. Little- 
ton. 

"  God's  mercies 
are  not  before  the 
hour,  nor  after 
the  hour ;  but  at 
the  hour."  Bp. 
Hall. 

"  Beauty.if  given 
to  God,  is  indeed 
a  talant,  not  to  be 
despised ;  it  adds 
a  grace  to  our 
actions,  a  lustre 
to  our  virtues, 
and  eloquence  to 
our  words:  but 
if  it  be  not  dedi- 
cated to  the  ser- 
vice of  God,  it 
becomes  a  dead- 
ly poison,  both  to 
ourselves  and 
others."     Wogan. 


he  visits  his 
brethren 


li  Lu.   xxiv.     19; 
De.  xvlil.  16. 


596 


ACTS. 


Chap.  vii.  24—28. 


A.D.  37. 

a  Ex .  Iv.  10. 

"Amongst  other 
acts  of  God's  pro- 
vidence and  wise 
economy  of  all 
things,  there  Is 
not  one  more  ob- 
servable than  the 
succession  of  His 
Church,  and  dis- 
pensation of  His 
most  precious 
gifts  attending 
it.  You  shall  not, 
in  any  age,  find 
theflourishi'g  of 
learning  severed 
from  the  profes- 
sion of  religion ; 
and  the  propo- 
sition shall  be 
granted,  without 
exception.  God's 
people  were  al- 
ways the  learn- 
edest  part  of  the 
world."  Dr. Ham- 
mond. 


he  slays  an 
ISgyptian 

b  Ex.  ii.  11, 12. 

"  The  history  of 
Moses  supplies 
us  with  an  in- 
stance of  a  proud 
and  rash  spirit, 
tamed  down  to 
an  extreme  gen- 
tleness of  deport- 
ment." J.//.  New- 
man. 

"He  shows  how 
ungrateful  they 
were  to  their  ben- 
efactor: for,  Just 
as  in  the  former 
instance,  they 
were  saved  by 
the  injured  Jo- 
seph, so  here 
again  they  were 
saved  by  the  in- 
jured Moses." 
Ohrysostom. 


he  reproves 
his  brethren 

c  Ex.  11.  13. 

"  When  a  pas- 
sionate parley  is 
begun,  there  Is  a 
plague  broke 
out;  the  meek 
man,  like  Aaron, 
takes  his  censer 
with  the  Incense 
of  a  'soft  an- 
swer,' steps  In 
seasonably  and 
•stays  the 
plague.'"  At. 
Henry. 


ophy,  medicine,  mathematics."  mighty  .  .  words,  wise  in  council,  not  elo- 
quent." full,  R.V.,  "well  nigh."  visit,  he  remembered  his  low  estate;  a  true 
patriot,  mindful  of  his  nation;  a  real  man,  sympathizing  with  his  suft'ering  brethren. 

The  training  of  Moses  an  example  of  how  God  jirepares  his  chosen  instru- 
ments.— I.  By  great  dangers  and  mighty  deliverances.  II.  By  human  instruction 
and  Divine  humiliation.  III.  By  the  experience  of  the  world  and  quiet  intercourse 
with  one's  own  heart.     IV.  By  deep  humiliations  and  high  proofs  of  favor.     Oerok. 

Moses  in  Egypt. — "Stephen  expressly  states  that  Moses  was  'mighty  in  words 
and  in  deeds,'  while  yet  among  the  Egyptians.  What  these  'deeds  '  may  have  been 
does  not  appear  from  the  history  in  Exodus ;  but  Josephus  tells  a  curious  story, 
which  may  perhaps  be  accepted  as  an  illustration  of  Stephen's  words.  He  says  that 
the  king  of  Ethiopia  (the  country  we  now  call  Abj^ssinia)  invaded  the  dominions  of 
Pharaoh  with  a  great  army,  and  so  alarmed  the  Egyptians,  that  to  save  themselves 
they  begged  Moses  to  become  their  leader.  He  consented,  and  marched  against  the 
Ethiopians  at  the  head  of  a  large  force.  In  this  march  he  proved  his  wisdom  in  a 
very  remarkable  way.  One  road  to  the  place  where  the  king  of  Ethiopia  was  en- 
camped was  by  the  river  Nile,  but  this  was  a  long  way  round.  Another  route,  very 
much  shorter,  led  through  a  desert  so  infested  by  serpents  and  other  venomous 
reptiles,  that  it  was  thought  impossible  for  the  Egyptians  to  take  it.  Moses,  how- 
ever, determined  upon  this  path,  and  to  destroy  the  reptiles,  took  with  him  large  num- 
bers of  ibises,  birds  that  abound  in  Egypt  and  which  destroy  the  snakes  and  reptiles. 
These  birds  the  army  of  Moses  carried  in  large  crates  or  cages,  as  far  as  the  desert, 
when  they  were  let  fly,  and  soon  cleared  the  way  for  the  troops  to  advance  in  safety. 
Thus  the  Egyptians  were  enabled  to  come  up  with  the  Ethiopians  long  before  they 
were  expected,  and  to  conquer  them  easily.  The  story  adds,  that  Moses,  with  his 
soldiers,  pursued  them  as  far  as  Saba,  a  royal  city  of  Ethiopia;  that  here  he  mar- 
ried the  daughter  of  the  king,  and  returned  in  peace  and  triumph  to  Egypt.  A 
Scripture  coincidence  with  part  of  the  narrative  of  Josephus  is  to  be  found  in  Numb, 
xii.  1,  where  it  is  stated  that  Moses  had  married  an  Ethiopian  woman.  The  Bible 
does  not  give  her  name,  or  say  when  he  married  her.  Josephus  calls  her  Tharbis. 
Some  commentators,  however,  identify  her  with  Zipporah  (on  not  very  sufficient 
grounds),  and  regard  the  whole  account  of  the  Ethiopian  expedition  as  an  unfounded 
legend,  framed  originally  to  account  for  the  above  passage."    Bibl.  Treas. 

24,  25.  oppressed,  overpowered,  lit.,  exhausted,  worn-out.  smote  .  . 
IJgyptian,  and  killed  him.*  supposed  .  .  understood,  prob.  fr.  his  curi- 
ous history,  of  which  they  may  have  heard.  God,  who  had  so  miraculously  pre- 
served him.  would  .  .  them,  R.V.,  "was  giving  them  deliverance,"  God 
having  intimated  this  purpose  by  providential  care  and  training. 

Tlie  patriotism  of  Moses.— 1.  Long  nursed — "  forty  years."  H.  Prematurely  ex- 
hibited. III.  Ungratefully  repudiated.  IV.  Suddenly  abandoned.  V.  Divinely  re- 
vived.    Burn. 

The  p>ersecutors. — The  Judaism  of  that  day  had  degenerated  (as  all  spurious  re- 
ligion tends  to  degenerate)  into  a  religion  of  hatreds.  Then,  as  in  many  ages,  reli- 
gion had  come  to  be  identified  with  a  partisanship,  which  clothed  its  own  egotism 
under  the  guise  of  zeal  for  God,  and  lost  itself  in  a  frenzy  of  persecuting  zeal  against 
all  opinions  and  all  practices  which  were  not  its  own.  The  Pharisaic  Jews  hated  the 
Gentiles,  hated  the  Samaritans,  despised  the  poor,  oppressed  womanhood,  insulted 
publicans,  would  have  called  down  fire  from  heaven  on  all  who  differed  from  them- 
selves.    Farrar,  Messages  of  the  Books. 

26 — 28.  shewed,  appeared,  unexpectedly,  aft.  the  act  of  preceding  day. 
strove,''  their  bondage  embittered  by  internal  strife,  sirs,  respectful  address;  not 
lordly  contempt,  brethren,  reason  for  union,  he  .  .  wrong,  the  stronger 
of  the  two,  with  inflamed  passion,  flushed  with  conquest,  thrust  .  .  away, 
just  as,  long  years  after,  Jesus  was  despised  and  rejected  by  his  countrymen,  who 
.  .  US  ?  Ah,  who  indeed,  and  what  a  people  to  judge  and  rule,  even  with  the 
higliest  sending. 

Moses"  idea  of  educating  the  people. — I.  Fraternity.  "Sirs,  ye  are  brethren." 
II.  Justice.     "  Why  do  ye  wrong  ?" 

Bisagreements  of  Cliristians. — The  following  is  told  of  two  stanch  Scotch  Pres- 
byterians. Johnny  Morton,  a  keen  burgher,  and  Andrew  Gebbie,  a  decided  anti- 
burgher,  both  lived  in  the  same  house,  but  at  opposite  ends;  and  it  was  the  bargain 
that  each  should  keep  his  own  side  of  the  house  well  thatched.     When  the  dispute 


Chap.  vii.  29—34. 


ACTS. 


597 


about  the  principle  of  their  kirks,  aud  especially  the  offensive  clause  in  the  oath, 
grew  hot,  the  two  neighbors  ceased  to  speak  to  each  other.  But  one  day  they  hap- 
pened to  be  on  the  roof  at  the  same  time,  each  repairing  the  thatch  in  the  slope  of 
the  roof  on  his  own  side;  and,  when  they  had  worked  up  to  the  top,  there  they  were 
face  to  face.  They  couldn't  flee :  so  at  last  Andrew  took  ofl'  his  cap,  and,  scratching 
his  head,  said,  "Johnny,  you  and  me,  I  think,  ha'e  been  very  foolish  to  dispute  as 
we  ha'e  done,  concerning  Christ's  will  aboot  our  kirks,  until  we  ha'e  clean  forgot  his 
will  aboot  ourselves;  and  so  we  ha'e  fought  sae  bitterly  for  what  we  ca'  the  truth, 
that  it  has  ended  in  spite.  Whatever's  wrang,  it's  perfectly  certain  that  it  never  can 
be  right  to  be  micivil,  unneighborly,  unkind,  in  fac',  tae  hate  ane  anither.  Na,  na  ! 
that's  the  Deevil's  wark,  and  no  God's.  Noo  it  strikes  me,  that  maybe  it's  wi'  the 
kirk  as  wi'  this  house, — j'e're  working  on  a'e  side,  and  me  on  the  t'ither;  but,  if  we 
only  do  our  work  weel,  we  will  meet  at  the  tap  at  last.  Gie's  your  hand,  auld  neigh- 
bor ! "    And  so  they  shook  hands,  and  were  the  best  of  friends  ever  after.     Macleod. 

29,  30.  fled,  both  from  his  brethren  and  Egypt,  saying,  word.  Midiati," 
a  district  of  the  Sinaitic  peninsula,  begat,  having  mar.  Zipporah  ("he  had  better, 
haply,  have  mar.  to  a  quartan  ague"),*  the  dau.  of  Jethro<=  (or  Reuel).  two  sons, 
Gershom,-'  and  Eliezer.«  forty  .  .  expired,  Moses'  life  consisted  of  three 
periods  of  40  years  ea./  wilderness  .  .  Sinai,  the  name  of  one  peak  in  a 
range  called  Horeb.?  angel  .  .  I^ord,  R.V.  omits  "of  the  Lord;"  the  fa- 
thers* suppose  the  angel  to  have  been  the  second  pers.  of  the  Trinity,  flame  .  . 
hvLSh,^  Jiame  =  sym.  of  affliction,  etc.,  bush  =  sym.  of  God's  people  kept  in  the 
fire. 

The  burning  bush. — A  sign  and  type — I.  Of  Israel,  as  in  Egyjjt  it  resembled  a 
degenerate  and  wild  thorn-hedge,  burning  but  not  yet  consumed  in  the  glow  of  the 
brick-kiln,  and  in  the  heat  of  trial.  II.  Of  the  Christian  Church,  in  its  significant 
cross-form,  constant  trial,  and  indestructible  powers  of  life.  This  bush  has  now 
burned  for  nearly  2,000  years,  and  yet  we  have  never  seen  its  ashes.     Gerok. 

TJie  Church  before  the  Reformation. — "Where  did  your  Church  lurk,  in  what 
cave  of  the  earth  slept  she,  for  so  many  hundreds  of  years  together,  before  the  birth 
of  Martin  Luther  ? "  The  reply  is,  that  she  lurked  beneath  the  folds  of  that  garment 
of  many  colors,  which  the  hands  of  superstition  had  woven  and  embellished  for 
her,  and  wherewith  she  was  fantastically  encumbered  and  disguised.  She  slept  in 
that  cavern  of  enchantment,  where  costly  odors  and  intoxicating  fumes  were  floating 
around,  to  overpower  her  sense,  and  to  suspend  her  faculties ;  till,  at  last,  a  voice 
was  heard  to  cry.  Sleep  no  more.  And  then  she  started  up,  like  a  strong  man  re- 
freshed, and  shook  herself  from  the  dust  of  ages.  Then  did  she  cast  aside  the  gor- 
geous "leadings"  which  oppressed  her,  and  stood  before  the  world,  a  sacred  form 
of  brightness  and  of  purity.     Le  Bas. 

31,  32.  wondered  .  .  sight,  his  philosophy  could  not  explain  it.  A 
bush  on  fire,  yet  unconsumed.  voice  .  .  I^ord,'''  hence  it  is  supposed  this 
angel,  so  called,  was  Jehovah  himself.  I  .  .  God,  etc.,  the  true  and  living^ 
God.     trembled,  reverence,  fear,  awe.     durst    .     .    behold,  he  hid  his  face.' 

Moses  trembled. — I.  1.  Not  from  slavish  fear;  2.  But  from  humility.  II.  Filial 
fear  and  reverence  for  God  will  be  an  incentive  alwaj'S  to  speak  and  act  as — 1.  Be- 
fore God;  2.  In  God;  3.  From  God.  Anon. — The  fear  of  Moses. — It  was— I.  Holy — 1. 
He  knew  that  this  was  the  work  of  his  God;  2.  And  knowing  it,  he  acknowledged  it 
by  a  reverential  fear.  II.  Humble — 1.  By  this  fear  he  owns  his  inferiority;  2.  And 
shows  that  he  is  not  ashamed  to  own  it.     III.  Religious.     Anon. 

A  present  God. — There  is  something  in  the  thought  of  being  surrounded,  even 
upon  earth,  by  the  Majesty  on  High,  that  gives  a  peculiar  elevation  and  serenity  of 
soul.  To  be  assured  in  the  loneliest  hour  of  unknown  or  neglected  sorrow,  that 
every  sigh  ascends  to  the  eternal  Throne,  and  every  secret  prayer  can  be  heard  in 
heaven;  to  feel  that,  in  every  act  of  conscious  rectitude,  the  heart  can  appeal, 
amidst  all  the  contradictions  of  sinners,  to  One  who  seeth  not  as  man  seeth,  pro- 
duces a  peace  which  the  world  can  never  give.  Feeling  itself,  like  Enoch  walking 
with  God,  the  heart  perceives  a  spirituality  and  purity  in  every  joy,  a  mercy  and  a 
balm  in  every  sorrow,  and,  exalted  above  the  intrusions  of  an  intermeddling  world, 
has  its  "  conversation  in  heaven."  Mathew. 

33»  34'  shoes."  place  .  .  ground,"  Jewish  priests  went  barefoot  in 
Tabernacle  and  Temple.  To  this  day  no  one  may  enter  Mohammedan  mosques  with- 
out removing  or  covering  the  shoes  worn  on  the  street,    seen    .     .    seen,  R.  V., 


"Hath  any 
wronged  thee? 
Be  bravely  re- 
venged. Slight  It, 
and  the  work  Is 
begun ;  forgive  it, 
and  itisflnish'd. 
He  is  below  him- 
self, that  Is  not 
above  an  In- 
jury." F.  Quarks. 

he  flies  to 
Midiau 

a  Ex.  ii.  15. 

h  Trapp,  who 
adds,  "It  Is  not 
ill  to  marry,  but 
good  to  be  wary, 
lest  we  make 
shipwreck  in  the 
haven." 

cEx.  11.  21. 

d  Ex.  11.  22. 

e  Ex.  xvlll.  3,  4. 

/(l)In  Pharaoh's 
palace,  (2)  In 
Midian,  (3)  in 
government  of 
Israel.  He  died 
at  the  age  of  120 
yrs.  De.  xxxiv.  7. 

g  Robinson,  Bib. 
Res.  1.  177. 

h  Hilary,  Angus., 
Hiercnym.,  Am- 
brose. 

lEx.  ill.  2;  Mai. 
Hi.  1. 


the  bumlus: 
bush 


j  Hence  It  Is 
argued  that  the 
Revealer  under 
old  dispensation 
is  Identical  with 
the  Logos  of  the 
new.  See  Smith's 
Scrip.  Test,  to  Mes- 
siahi.  iS'iff.-Heng- 
stenberg's  Christ- 
ology  i.  107. 

^Ma.  xxil.  31;He. 
xl.  16. 

ZEx.  ill.  6;  cf.  1 
K.  xix.  13. 


he  receives 

his 

comtuission 

m  Mk.  vl.  9 ;  Ac. 
xll.  8.  The  san- 
dals worn  by  Is- 
raelites were 
probably  simi- 
lar to  those  of 
Egyptians, of  wh. 
specimens  have 
been   preserved. 

n  Ex.  ill.  5. 


598 


ACTS. 


Chap.  vii.  35— 40. 


Moses 
rejected 
becomes  a 
deliverer 

a  Ac.  V.  31. 

b  Ex.  xiv.  19 ;  Nu. 
XX.  16. 

c  Ex.  vii.  19— xli. 
30;  see  Class  and 
Desk,  0.  T.  106. 

dEx.  xiv.  10—31; 
Class  and  Desk,  0. 

T.  no. 

e  Ex.  xvi.  35. 

"An  illustrious 
spectacle  did  the 
Lord  exhibit  to 
the  whole  woi'ld, 
when  He  sub- 
dued the  pride  of 
Egypt,  not  with 
bears  and  lions, 
but  with  lice  and 
frogs."  Chrysos- 
torn. 

"  As  thrashing 
separates  the 
corn  from  the 
chaff,  so  does  af- 
fliction purify 
virtue."     Burton. 


the  predicted 
prophet 

/De.  xviii.l5— 18. 

g  Ac.  iii.  22. 

h  Ma.  xvil.  5. 

i  He.  i.  1,2;  li.  1 
—3. 

3  Ex.  xlx.  3, 17. 

k  Ro.  iii.  2. 

I  Ex.  xxxii.  1 — 8. 

Contrast  the  in- 
finite variety 
found  in  the  Bi- 
ble with  the  mo- 
notony of  other 
great  books.  The 
Koran  is  Ara- 
bian, the  Vedas 
are  Indian,  the 
Zendavesta  is 
Persian,  the  Bi- 
ble alone  is  cos- 
mopolitan. Other 
books  for  the 
most  part  have  a 
oneness  of  treat- 
ment, of  subject- 
matter,  even  of 
style.  As  a  living 
thing  the  Bible 
appeals  to  the 
mind,  affections, 
historical  i  n  - 
stlncts,  domestic 
sympathies,  po- 
litical aspira- 
tions.   Lightfonl. 


"I  have  surely  seen."  Hebraism  =  iiitenpe  inspection  and  consideration.  Note 
the  steps — seen — lieard — come  down,  come,  fear  not,  approach,  hearken,  obey, 
send  thee,  an  old  man  of  eighty  years.  ;^gypt,  the  place  of  their  bondage,  and 
their  training. 

Pat  off  thy  shoes. — An  exhortation  to  put  oft  earthly  stains  and  conceited  pride 
in  the  presence  of  the  Lord.  I.  For  ministers  in  tlie  study  and  in  the  pulpit.  II. 
For  hearers  in  their  church-going  and  at  worship.  77<e  greater  our  need,  the  near- 
er is  God. — I.  He  sees  tlie  sufi'erings  of  His  people.  II.  He  hears  the  sighs  of  be- 
lievers. III.  He  comes  down  at  the  proper  time.  IV.  He  sends  out  His  servants. 
Gerok. 

Comjyassion  of  God. — This  is  the  infinite  greatness  of  His  mercy  and  love, 
whereby  He  relieves  the  miseries  of  His  people.  This  perfection  of  Jehovah  is  con- 
spicuously displayed  in  the  gift  of  His  Son ;  the  revelations  of  His  will ;  the  bounties 
of  His  providence;  the  exercise  of  His  patience;  the  promise  of  His  mercy;  the 
manifestation  of  His  presence;  and  the  provision  of  everlasting  life.     C.  Buck. 

35,  36.  refused,  rejected,  denied,  deliverer,"  Gk.,  redeemer,  angel.* 
wonders,  prodigies,  signs,  lessons  of  instruction,  seals  of  commission,  i^gypt, 
the  ten  plagues.''  Red  Sea,  at  the  Exodus."  wilderness,''  the  quails,  manna, 
water  fr.  rock,  etc. 

Moses  basely  denied  by  his  people. — The  world  is  also — I.  Blind  to  the  manifes- 
tations of  the  Divine  glory ;  II.  Ungrateful  for  the  proofs  of  the  Divine  compassion ; 
III.  Thoughtless  before  the  judgments  of  the  Divine  holiness.     Gerok. 

Glory  of  the  miracles  of  Glirist. — The  Divine  authority  of  the  Jewish  lawgiver 
was  chiefly  seen  and  heard  in  thunderings  and  lightnings,  great  plagues  and  fearful 
judgments — in  the  darkened  air,  and  the  flashing  firmament,  and  the  corrupted 
waters,  and  the  divided  sea,  and  the  rending  earth,  and  the  devouring  fire,  and  la- 
menting families,  and  armies  overwhelmed,  and  terror-stricken  nations;  so  that 
most  emphatically  does  the  sacred  historian,  in  summing  up  the  character  of  Moses 
as  a  worker  of  miracles,  declare  that  none  ever  equalled  him  "in  all  that  mighty 
hand,  and  in  all  the  great  terror  which  he  showed  in  the  sight  of  all  Israel."  Deu. 
xxxiv.  12.  The  glory  of  our  Saviour's  miracles,  upon  the  other  hand,  is  of  a  very 
difterent  kind,  and  better  suited  to  the  genius  of  His  dispensation.  He  gave,  indeed, 
abundant  testimony  that  it  was  not  for  want  of  power  He  did  not  signalize  His  mis- 
sion by  signs  and  wonders  in  the  style  of  those  performed  by  Moses, — when,  for  ex- 
ample, over  His  cross  the  sky  was  shrouded  with  a  pall  of  funereal  darkness,  while 
fierce  earthquakes  tore  the  flinty  rocks,  and  the  temple-veil  was  rent  asunder  by  an 
unseen  hand,  and  the  buried  dead  arose  and  mingled  once  more,  mysterious  visi- 
tants, among  the  haunts  of  men.  But  the  characteristic  tone  of  the  Redeemer's  mar- 
vellous works  was  of  another  and  more  benignant  kind.  The  Mighty  Man  of  won- 
ders, by  whom  came  grace  and  truth,  "went  about  doing  good."  Consolation  and 
joy,  and  bright-eyed  health,  attended  all  His  steps.  Mercy  went  before  His  face; 
and  at  His  heavenly  smile  diseases  vanished,  pain  expired,  fear  ceased  to  quiver, 
sorrow  dried  her  tearful  countenance,  the  broken  heart  was  made  whole.  "When 
the  ear  heard  "  Him,  "then  it  blessed  "Him;  "and  when  the  eye  saw  "Him,  "it 
gave  witness  unto"  Him.  He  "was  eyes  to  the  blind,  and  feet"  was  He  "to  the 
lame."  "The  blessing  of  him  that  was  ready  to  perish  came  upon"  Him,  and  He 
"made  the  widow's  heart  to  sing  for  joy."     Patterson. 

gy — 40.  prophet,  ete.,/ Stephen  clearly  implied  that  Christ  was  that  prophet; 
as  also  did  Peter.9  him  .  .  hear,"  as  the  last  messenger; '  confirming,  fulfil- 
ling, explaining  all  previous  messages  of  law  and  prophecy,  this,  Moses,  he  .  . 
fathers,  acting  as  mediator-'  betw.  them  and  God ;  hence  a  type  of  Ciirist.  church 
.  .  wilderness,  true,  believing  Israelites  formed  a  Church  even  thei-e.  lively, 
living;  and,  but  for  sin,  life-imparting,  oracles,*  words,  utterances,  Divine  com- 
munications, gods  .  .  us,  to  guide,  protect.  Moses,  who  was  receiving  the 
law  in  Sinai  at  tlie  time,  not  .  .  him,'  this  was  a  mere  excuse.  They  took  ad- 
vantage of  his  absence  to  accomplish  tlieir  hearts'  desire. 

T7ie  law  of  Ood,  a  living  word. — I.  It  is  living  in  itself,  an  efflux  of  the  living 
God;  a  law  giving  life,  not  killing  and  oppressing,  but  regulating  and  forming.  II. 
In  a  state  of  sin,  it,  indeed,  at  first  proves  itself  as  killing;  it  reveals  spiritual,  and 
threatens  eternal  death;  but  even  there  it  is  not  dead,  but  living,  a  burning  flame, 
and  as  a  piercing  sword.  III.  In  a  state  of  grace  it  has  become  living  and  embodied 
in  Christ,  the  Revealer  and  Fulfiller  of  the  law.     Gerok. 


Chap.  vii.  41 — 46. 


ACTS. 


599 


The  folly  of  idolatry. — "My  father,"  said  a  convert  to  a  missionary  in  India, 
"was  an  officiating  priest  of  a  heathen  temple,  and  was  considered  in  those  days  a 
superior  English  scholar,  and,  by  teaching  the  English  language  to  wealthy  natives, 
realized  a  large  lortune.  At  a  very  early  period,  when  a  mere  boy,  I  was  employed 
by  my  father  to  light  the  lamps  in  the  pagoda,  and  attend  to  the  various  things  con- 
nected with  the  idols.  I  hardly  remember  the  time  when  my  mind  was  not  exercised 
on  the  folly  of  idolatry.  These  things,  I  thought,  were  made  by  the  hand  of  man, 
can  move  only  by  man,  aud,  whether  treated  well  or  ill,  are  unconscious  of  either. 
"Why  all  this  cleaning,  anointing,  illuminating,  &c.  ?  One  evening  these  considera- 
tions so  powerfully  wrought  on  my  youthful  mind  that,  instead  of  placing  the  idols 
according  to  custom,  I  threw  them  from  their  pedestals  and  left  them  with  their  faces 
in  the  dust.  My  father,  on  witnessing  what  I  had  done,  chastised  me  so  severely  as 
to  leave  me  almost  dead.  I  reasoned  with  him  that,  if  they  conld  not  get  up  out  of 
the  dust,  they  were  not  able  to  do  what  I  could,  and  that,  instead  of  being  wor- 
shipped as  gods,  they  deserved  to  lie  in  the  dust  where  I  had  thrown  them." 

41 — 43.  tnade,  prob.  of  plates  of  gold  on  a  wooden  or  clay  base,  calf,"  in 
imitation  of  Apis,  at  Memphis ;  or  Muevis,  at  Heliopolis.  sacrifice,  they  professed 
to  be  worshipping  God  under  this  symbol.*  rejoiced,  held  a  festive  celebration. 
host  .  .  heaven,"  heavenly  bodies.  A  form  of  worship  called  Sabaism.  book 
.  .  prophets,  i-e.,  the  twelve  minor  prophets,  reckoned  one  book  by  the  Jews, 
(Am.  V.  25 — 27).  Moloch,'*  ace.  to  Rabbins,  hollow  image  of  brass,  with  head  of 
ox  and  members  of  human  body.*  star  .  .  Remphaii,  R.V.,  Raphan,  i.e., 
the  star-God.  carry  .  .  Babylon,  hence  the  political  degradation  of  the  na- 
tion was  a  punishment  for  idolatry. 

Remove  you  beyond  Babylon. — I.  The  doom  here  pronounced  on  the  ungrateful 
Jews — 1.  Terrible;  2.  Rendered  more  bitter  to  them  because  it  was  fulfilled  by  a 
professedly  heathen  nation ;  3.  Perfectly  j  ust,  and,  compared  with  the  greatness  of 
their  sins,  merciful.  II.  The  way  in  which  it  was  fulfilled  (refer  to  history  of  Captiv 
itj').  III.  The  object  God  had  in  view  in  thus  punishing  His  chosen  people.  Learn 
(I)  God's  patience  does  not  always  last;  (2)  When  His  anger  is  aroused,  an  awful  sen- 
tence is  passed;  (3)  Christ  is  the  only  Rock  to  whom  we  can  fly  to  escape  this  doom. 
Anon. 

Human  sacrifices  in  ancient  Britain. — Maurice,  in  his  "Indian  Antiquities," 
refers  thus  to  the  worship  practised  by  the  British  Druids.  The  pen  of  history  trem- 
bles to  relate  the  baleful  orgies  which  their  frantic  superstition  celebrated,  when, 
enclosing  men,  women,  and  children,  in  one  vast  wicker  image,  in  the  form  of  a 
man,  and  filling  it  with  every  kind  of  combustibles,  they  set  fire  to  the  huge  Colos 
BUS.  While  the  dreadful  holocaust  was  ofi'ering  to  their  sanguinary  gods,  the  groans 
and  shrieks  of  the  consuming  victims  were  drowned  amidst  shouts  of  barbarous 
triumph,  and  the  air  was  rent,  as  in  the  Syrian  temple  of  old,  with  martial  music, 
Religion  shudders  at  such  a  pei-version  of  its  names  and  rites,  humanity  turns  with 
horror  from  the  guilty  scene.  Such  were  our  ancestors.  To  us  much  has  been 
given,  and  of  us  much  will  be  required. 

44 — 46.  tabernacle,  a  tent  specially  prepared  and  set  apart  for  religious 
purposes,  witness,  or,  of  the  testimony/  ov  law,  wh.,  bee.  it  testifies  the  Divine 
will,  is  termed  a  testimony,  fashion,^  or  pattern.  Moses  did  not  originate,  but 
reproduced  ace.  to  pattern;  and  even  that  was  an  image,  type,  shadow  of  things  to 
come.*  Jesus,  i-e.,  Joshua.^  into  .  .  Gentiles,''  R.V.,  "when  they  en- 
tered on  the  possession  of  the  nations "  in  Canaan,  unto  .  .  David,  i.e.,  the 
tab.  was  brought  in  and  retained  to  his  time,  desired,*  etc.,  but  was  not  per- 
mitted to  accom.  his  wish,    tabernacle,  R-  V.,  "habitation." 

David  and  Solomon. — There  is  really  a  tacit  contrast  between  David  and  Solo- 
mon in  favor  of  the  former.  Solomon  holds  a  very  inferior  place  to  David  in  the 
Scriptures.  Stephen  employs  this  fact  to  enforce  his  argument,  but  tacitly  and  in- 
directly, lest  he  should  appear  to  speak  indecorously  of  so  great  and  wise  a  king  as 
Solomon.  What  is  thus  suggested  or  implied  may  be  brought  out  more  distinctly 
by  a  paraphrase:  " So  far  is  a  permanent  and  solid  temple  from  being  essential  to 
acceptable  worship,  that  even  David,  the  favorite  of  Jehovah,  the  man  after  God's 
own  heart,  whose  darling  wish  it  was  to  find  a  shelter  and  home  for  his  Divine  pro- 
tector, was  not  suffered  to  erect  the  house  which  he  had  planned,  and  for  which  he 
had  collected  the  materials,  but  it  was  Solomon  who  built  it."    J.  A.  Alexander. 


idolatry 
of  the 
Israelites 

a  Ex.  xxxil; 
xii.  28—30. 


1  K. 


Mummies  of  ani- 
mals so  wor- 
shipped are  often 
found  in  the  cat- 
acombs of  Egypt. 

I  Ex.  xxxii.  5. 

c  De.  xvii.  2,  3,  5 ; 
Je.  xxlx.  13;  Ps. 
Isxxi.  12. 

d  Le.  xvili.  21; 
XX.  2—5;  1  K.  xl. 
7:  2K.  xxili.  10; 
Je.  xxxii.35:  Am. 

V.  26. 

e  It  was  hollow, 
and  heated  from 
below ,  the  chil- 
dren to  be  sacri- 
ficed  being 
placed  in  its 
arms,  while 
drums  were 
beaten  to  drown 
their  cries. 


the  taber- 
nacle 

/Nu.  Ix.  15. 

g  Ex.  xxvi.  30. 

h  He.  Tili.  5. 

i  So  also  in  He. 
iv.  8;  see  Light- 
foot  on  Rev.  of 
A.  V.  158. 

j  Jos.  iil.  14 ;  xl. 
23. 

kiS.  vii.  1,2;  Ps. 
cxxxii.  1 — 5. 

"  Neither  Mir- 
iam, that  Is,  the 
prophets,  nor 
Aaron,  the 
p'r ies  ts,  nor 
Moses,  the  deli- 
verer of  the  Law, 
but  Joshua,  that 
is,  Jesus  Christ, 
was  able  to  lead 
God's  people  into 
the  promised 
land,  to  heaven 
and  everlasting 
bliss."    Jerome. 

"The  glaring  im- 
perfections of 
Solomon's  life 
have  been  used 
as  dark  ground 
to  set  off  the 
lustre  of  that 
pure  righteous- 
ness which  the 
Spirit  has 
spoken  by  his 
lips."    Ih:  Amot. 


600 


ACTS. 


Chap.  vU.  47—56. 


A.D.  37. 

Solomon's 
temple 

a  1  K.  vl.  1 ;  2  Ch. 
Tl.  7.  8. 

ftlK.vlil.  27;  Ac. 
xvii.  24. 

cIs.  Ixvi.  1,  2. 

d  Ma.  V.  34,  35. 

"  Kings.as  being 
kings,  serve  the 
Lord,  when  they 
do  in  His  ser- 
vice those  things 
which  kings  only 
have  it  in  their 
power  to  do." 
Augustine. 

concluding 
invective 

e  Ex.  xxxll.  9  ;  Is. 
xlviii.  4;  Ne.  is. 
16. 

/  Le.  xxvl.  41 ;  Je. 
vi.  10;  De.  X.  16; 
Kg.  ii.  28,  29. 

g  Is.  Ixili.  10;  Ep. 
Iv.  30;  ITh.v.  19. 

M  K.  xlx.  10;  2 
Ch.  XTi.  10;  xxiv. 
21;  Je.  xxvi.  8, 
23;  He.  xi.  36— 
38;  1  Th.  11.  15. 

i  Ac.  111.  14. 

j  De.  xxxiil.  2; 
Ga.  iii.  19;  He.  ii. 
2,3. 

"  Other  sins  are 
against  God's 
law :  but  pride  is 
against  God's 
sovereignty. 
Pride  not  only 
withdraws  the 
heart  'from  God, 
but  lifts  it  up 
against  God  .  " 
Manton. 

Stephen's 
vision 

"Lo,  God  offers 
thee  the  same 
blessed  prospect 
to  the  eye  of  thy 
soul !  Faith  is 
the  key  that  can 
open  the  heaven 
of  heavens.  Fix 
thine  eyes  upon 
that  glorious  and 
saving  object; 
thou  canst  not 
but  lay  down  thy 
body  In  peace." 
Bp.  Hall. 

"  The  soul,  un- 
easy, and  con- 
fined from 
home, 

Kests  and   ex- 
patiates on  a 
lite  to  come." 
Popt. 


47—50.  Solomon  .  .  house," tbe Temple,  dwellethnot,  e.xclusively, 
with  circiiniscribed  presence,  hands,''  however  spacious  and  splendid,  prophet, 
Isaiah. ■=  Heaven  .  .  throne,  how  poor  the  throne  of  earthly  kings  !  earth 
.  .  footstool,''  R-  v.,  "  the  footstool  of  my  feet;  "  what  then  must  the  throne  be  ? 
and  what  the  power  and  majesty  of  the  Great  King  ?  hand  .  .  things  ?  the 
heavens  and  the  earth;  hand,  the  symbol  of  power,  wisdom,  skill. 

Tem2)les  of  the  Most  High. — God's  Church  is  not  bnilt  of — I.  Gold  and  silver — 
worldly  power ;  II.  Wood  and  stone — mechanical  service ;  III.  Parchment  or  paper — 
creeds  and  governments;  but — IV.  God's  Church  is  built  of  living  hearts,  in — 1. 
Faith;  2.  Hope;  3.  Love.     Wythe. 

Hie  object  of  Stephen's  address. — Four  thoughts  stand  out  in  this  discourse: — I. 
That  God's  dealing  with  His  people  showed  constant  progress.  The  end  was  not 
reached  by  a  leap,  but  by  development.  II.  That  the  temple  is  not  exclusively  holy. 
Where  God  is  there  is  His  sanctuary.  The  inference  is  easy, — if  God  goes  now  to 
the  Gentiles  that  will  make  them  acceptable.  III.  Israel  invariably  opposed  God  in 
His  first  offer  of  mercy,  rejected  the  deliverer  sent,  sufl'ered  a  while  in  consequence, 
and  then  accepted  that  very  deliverer  afterwards.  IV.  They  accuse  him  of  disloyalty 
to  Moses.  But  Moses  prophesied  of  Jesus.  So,  it  is  not  he,  but  his  accusers  who 
are  law-breakers.     Stifle)',  Introd.  to  the  Acts. 

51 — 53.  stiffnecked,' proud;  all.  to  bowing  head  in  doing  homage,  un- 
circutticised-''  .  .  ears,  "  destitute  of  the  disposition  to  honor  and  love  the  truth 
of  which  their  circumcision  should  have  been  the  sign."  resist  .  .  Ghost," 
whose  will  was  made  known  by  prophets,  etc.  which,  etc.''  Just  One,*  B.  V., 
"Righteous  One."    disposition,  B.  V.,  " as  it  was  ordained  by  angels."^' 

Ye  do  always  resist. — I.  The  character  of  persistent  neglecters  of  truth  and  God. 
II.  How  this  character  expresses  itself  in  resistance  to  heavenly  influences.  III. 
The  tremendous  consequences  of  resisting  the  Holy  Spirit. 

The  death  of  Stephen. — A  Spanish  painter,  in  a  picture  of  Stephen  conducted  to 
the  place  of  execution,  has  represented  Saul  as  walking  by  the  martyr's  side  with 
melancholy  calmness.  He  consents  to  his  death  from  a  sincere,  though  mistaken, 
sense  of  duty;  and  the  expression  of  his  countenance  is  strongly  contrasted  with  the 
rage  of  the  baffled  Jewish  doctors  and  the  ferocity  of  the  crowd  who  flocked  to  this  scene 
of  bloodshed.  Literally  considered,  such  a  representation  is  scarcely  consistent  either 
with  Saul's  conduct  immediately  afterwards,  or  with  his  own  expressions  concerning 
himself  at  the  later  periods  of  his  life.  But  that  picture,  though  historically  incor- 
rect, is  poetically  true.  The  painter  has  worked  according  to  the  true  idea  of  his 
art  in  throwing  upon  the  persecutor's  countenance  the  shadow  of  his  coming  repent- 
ance. We  cannot  dissociate  the  martyrdom  of  Stephen  from  the  conversion  of  Paul. 
The  spectacle  of  so  much  constancy,  so  much  faith,  so  much  love,  could  not  be  lost. 
It  is  hardly  too  much  to  say  with  Augustine,  "the  Church  owes  Paul  to  the  prayer 
of  Stephen."     Gonybeare  and  Howson. 

54 — 56.  cut  .  .  teeth,  in  their  rage,  throwing  ofl'  the  restraints  of  a  judi- 
cal court,  full  .  .  Ghost,  raised  above  fear;  and  having  the  glory  of  heaven 
revealed,  standing,  not  sitting;  but,  as  it  were,  stepping  forward  to  welcome 
the  first  martyr  into  heaven. 

Stephen. — I.  His  character:  He  was  full  of — 1.  Faith;  2.  The  Holy  Ghost;  3. 
Wisdom ;  4.  Power.  II.  The  treatment  which  he  received.  III.  The  blessedness 
which  he  enjoyed:  1.  The  calmness  and  composure  which  he  manifested;  2.  The 
vision  of  glory  with  which  he  was  favored;  3.  The  feelings  he  displayed  in  his  last 
moments.     Anon. 

Receive  my  spirit. — Holy  women,  too,  have  been  taught  by  the  dying  Stephen. 
In  the  reign  of  King  James,  the  Papists  took  Margaret  Wilson  down  to  the  Bay 
of  Wington,  at  low  water,  and  bound  her  to  a  stake,  there  to  await  the  flood-tide. 
The  waters  came  slowly  in,  closing  round  her,  rising  higher  and  higher.  They  reach 
her  throat;  but  the  martyr  still  sings  with  a  loud  clear  voice  the  twenty-third 
Psalm.  Her  mouth  fills  at  length;  she  gurgles  forth,  "Lord  Jesus,  receive  my 
spirit !  "  and  goes  to  sleep  beneath  the  tide.  The  accomplished  Madame  Guyon,  in 
her  persecutions,  could  say,  "I  had  no  sight  but  of  Jesus  Christ  alone."  Amidst 
trials  and  losses,  who,  beside  Him,  can  put  an  everlasting  arm  underneath  the  sink- 
ing spirit  ?  The  life  imparted  from  above  does  not  consist  in  a  set  of  notions,  or  in 
attendance  upon  ordinances.  It  is  the  meeting  of  a  renewed  soul  with  its  Saviour 
on  terms  of  amity.     Philip  can  do  little  comparatively  for  me ;  Philip  and  Andrew 


Chap.  vU.  57—60. 


ACTS. 


601 


togetber  can  do  but  little  for  me;  I  must  come  myself  to  Jesus;  must  see  and  know 
Him  for  myself.  As  our  own  dissolution  approaches,  should  not  the  prayer  be, 
"  We  would  see  Jesus  "  ?  In  the  New  Testament  there  is  a  particular  description 
of  only  one  Christian  man's  departure.  The  outward  circumstances  of  his  death 
were  the  most  painful  that  could  be.  Yet  the  sight  of  our  Saviour  gave  him  perfect 
composure  and  complete  victory.  "  He  looked  up  steadfastly  into  heaven,  and  saw 
the  glory  of  God,  and  Jesus  standing  on  the  right  hand  of  God."     Thompson. 


57,  58.   cried 

ing  him  to  be  silent. 


.  .  voice,  professing  horror  at  what  they  heard;  command- 
stopped  .  .  ears,  aflectation  of  deeply  wounded  feel- 
ing, ran  .  .  accord,  i?.F.,  "rushed,"  tumultuously.  Jews  had  no  power  to 
inflict  cap.  punishment.  Death  of  Stephen  illegal,  out  .  .  city,"  lest  it  be  de- 
filed.* stoned,"  gen.  mode  of  execution  among  Jews,  witnesses,  also  com- 
pelled to  be  executioners.  This  a  check  to  hasty  or  false  charges,  clothes,  re- 
moved to  allow  the  arm  more  freedom,  young  man's,  see  Gk.,  term  applied  to 
males  under  forty  years.  Saul,**  first  mention  of  Paul.  How  wide  the  dif.  betw. 
the  young  man  Saul,  and  "  Paul  the  aged  !  " 

Saul  of  Tarsus. — I.  His  age,— a  young  man.  II.  His  occupation, — presiding 
over  the  cruel  death  of  a  good  man.  Learn : — (1)  A  bad  beginning  need  not  lead  to 
a  bad  end;  (2)  Even  this  hard  and  cruel  heart  changed  by  the  grace  of  God;  (3)  If 
you  have  begun  life  badly,  you  need  not  continue  and  end  it  so ;  (4)  God  is  able  to 
save  you.     Anon. 

Praying  for  enemies. — J.  W.,  a  pious  young  man,  was  employed  in  a  large  man- 
ufactory, the  overseer  of  which  took  every  opportunity  of  exposing  him  to  the  ridicule 
of  his  companions,  on  account  of  his  religion,  and  because  he  refused  to  join  in  their 
drinking  parties  and  Sabbath  frolics.  As  they  lived  in  the  same  house,  the  over- 
seer one  day  heard  him  at  prayer,  and  resolved  to  listen ;  when,  to  his  great  sur- 
prise, he  found  himself  the  subject  of  the  young  man's  supplications,  who  was  sup- 
plicating earnestly  for  him,  that  God  would  give  hira  repentance  unto  salvation. 
The  man  was  deeply  penetrated  with  what  he  heard.  He  had  never  entertained  an 
idea  of  the  power  or  nature  of  true  prayer.  "I  never,"  said  he  to  himself,  "thus 
prayed  to  God  for  myself."  The  next  day  he  took  John  aside;  "  I  wish,"  said  he, 
"John,  you  would  preach  to  me  a  little."  John,  who  only  thought  his  grave  face  was 
meant  to  turn  the  subject  into  ridicule,  said,  "Mr.  M.,  you  know  I  am  no  preacher, 
I  don't  pretend  to  it."  "Nay,"  said  Mr.  M.,  "I  don't  know  how  you  can  preach  to- 
day ;  but  I  heard  you  yesterday  make  such  a  description  of  my  state,  as  convinces 
me  you  can  do  it  very  well;  and  I  shall  be  much  obliged  to  you  to  repeat  it."  "Oh," 
said  John,  "it  is  true  I  was  at  prayer,  and  did,  indeed,  heartily  pray  for  you." 
"Very  well,"  said  he,  "pray,  do  it  again;  for  I  never  heard  anything  in  my  life 
which  so  deeply  affected  me."  John  did  not  wait  for  much  entreaty;  they  knelt 
down  together,  and  cried  to  the  God  of  all  grace,  and  found  acceptance.  From  that 
day  they  were  bosom  friends ;  went  to  the  same  place  of  worship,  and  frequently 
bowed  their  knees  together,  and  joined  in  praise  and  thanksgiving.  Their  conversa- 
tion adorned  their  profession;  and  the  mocker  became  a  confessor  of  the  grace  which 
he  had  so  often  abused  and  turned  into  ridicule.    Whitecross. 

59,60.  calling  .  .  God,  R.V.,  "upon  the  Lord,"  instance  of  prayer  ad- 
dressed to  Jesus. «  receive  .  .  spirit,  so  the  dying  Saviour  addressed  His 
Father./  loud  voice,  vehemeucy  of  desire.  Love  strong  in  death,  lay  .  . 
charge,  foil,  example  of  Christ.*  What  did  the  young  man  Saul  think,  when  he 
heard  that  prayer  ?    When  he  afterwards  remembered  it  ? 

The  death  of  Stephen  refutes  some  popular  mistakes. — I.  That  character  will 
save  a  person  from  harm.  H.  That  truth  needs  only  to  be  heard  in  order  to  be  rec- 
ognized. HI.  That  regularly  constituted  authorities  must  be  right.  IV.  That  per- 
sonal deliverance  in  time  of  trial  is  the  only  possible  providence.  V.  That  life  is 
limited  to  things  of  the  bodily  senses.  Parker.  — The  magnanimity  of  the 
Christian  spirit. — The  moral  grandeur  of  the  Christian  spirit  is  shown — I. 
By  the  victories  which  it  achieves  over  the  corrupt  afi'ections  of  the  human 
heart.  H.  By  its  superiority  to  the  principles,  spirit,  and  practices  of  this 
world.  III.  Under  the  infliction  of  unprovoked  injuries.  IV.  By  the  support 
and  consolation  which  it  gives  in  seasons  of  sorrow  and  pain,  and  the  victory  which 
it  achieves  over  the  king  of  terrors.  V.  In  the  benevolence  and  grandeur  of  its  pur- 
poses, and  in  the  labors  and  suflerings  to  which  it  prompts  in  the  execution  of  them. 
Judd. — The  best  testament  of  a  Christian. — To  commend — I.  His  soul  to  heaven. 


A.D.   37. 

Stephen's 
martyrdom 

a  Lu.  iv.  28,  29. 

6  Le.  xxiv.  14. 

c  De.  xUl.  9,  10; 
xvil.  5—7. 

d  Ac.  xxli.  20. 

For  account  of 
Stephen's  trial, 
defence,  and 
martyrdom,  see 
C'onybeare  and 
Howscm's  St.  Paul, 
cap.  il. 

"  Young  men,  In 
the  conduct  and 
management  of 
actions,  embrace 
more  than  they 
can  hold ;  stir 
more  than  they 
can  quiet  ;  fly  to 
the  end,  without 
consideration  of 
the  means  and 
degrees ;  pursue 
some  few  prin- 
ciples, wh.  they 
have  chanced 
upon  absurdly; 
care  not  to  inno- 
vate, wh.  draws 
unknown  incon- 
veniences; use 
extreme  reme- 
dies at  first ;  and 
that  which 
doubleth  all 
errors,  will  not 
acknowledge  or 
retract  them." 
Bacon. 

"Keckon  any 
matter  of  trial  to 
thee  among  thy 
(private)  gains." 
Adams. 


Stephen's 
last  words 

e  Ac.  Ix.  U,  21; 
xxliilG;  c/.  Ac.  li. 
21;  Bo.  X.  12  ff. 

fPa.  xxxi.  5;  Lu. 
xxiii.  46 ;  1  Pe.  iv. 
19 ;  Phi.  1.  23. 

gMa,.  V.  44;  Lu. 
xxiii.  34;  1  Ti.  i. 
16. 

"  No  parallel  to 
this  prayer  of 
Stephen  can  be 
found  out  of 
Christian  histo- 
ry."   Hackett. 

"Of  love  there 
be  two  principal 
oflices :  to  give 
and  to  forgive. 
Stephen  is  an 
excellent  pattern 
of  both."  Dean 
Boys. 


602 


ACTS. 


Cliap.  vlll.  X— A. 


"If  Christ  had 
done  nothing 
more  tor  human- 
ity than  give  to 
It  this  word 
•  sleep '  in  place 
of  '  death,'  He 
would  have  been 
the  greatest  of 
benefactors."  T. 
T.  Hunger. 

••  The  soul  that 
lives,  ascends 
frequently,  and 
runs  familiarly, 
through  the 
streets  of  the 
heavenly  Jerus- 
alem, visiting 
the  patriarchs 
and  prophets, 
saluting  the 
Apostles  and  ad- 
miring the  army 
of  martyrs.  So 
do  thou  lead  on 
thy  heart,  and 
bring  it  to  the 
palace  of  the 
Great  King." 
Baxter. 


Saul  the 
persecutor 

a  Ac.  xxvi.  10. 
One  qualifioati'n 
was  that  a  mem. 
of  the  Sanhedrin 
should  be  a  fa- 
ther, as  more 
likely  to  lean  to- 
wards mercy.  If 
this  was  the  rule 
when  Stephen 
was  tried,  and  if 
Saul  was  one  of 
the  Judges,  he 
must  have  been 
married  at  the 
time. 

b  Ac.  xi.  19. 

c  Ac.  ix.  1, 2;  xxvl. 
10,  n;Ga.  1.  13; 
1  Ti.  i.  13. 

••  It  matters  not 
how  the  head  lies 
If  the  heart  be 
right."  This  is 
an  everlasting 
truth.  Nothing 
comes  amiss 
when  the  heart 
is  right.   Anon. 


the  Church 
scattered 

Philip  goes 
to  Samaria 

dGe.  1.  20;  Ph.  i. 
12. 

e  Ac.  vi.  6 ;  xxl.  8. 

fjos.  Ant.  XX.  6,  2. 

g  Ko.  xiv.  17;  Ps. 
ix.  2. 


II.  His  body  to  the  eartb.  III.  His  frieuds  to  the  Divine  protection.  IV.  His  ene- 
mies to  the  Divine  compassion.  Starke. — Stephen. — I.  In  life,  full  of  the  activity 
and  vi'isdom;  II.  In  suflering,  full  of  the  suffering  and  courage;  III.  In  death,  full 
of  the  confidence  and  peace,  of  faith.     Bachman. 

Tlie  last  words  of  the  first  martyr. — The  dying  Saviour  called  upon  the  Father; 
the  dying  protomartyr  calls  upon  Jesus:  "  Receive  my  spirit !"  He  does  not  in- 
voke Mary  or  Gabriel;  his  eye  is  directed  to  Him  whom  all  saints  and  angels  adore. 
Who  but  He  that  holds  the  keys  of  hell  and  of  death  is  competent  to  this  last  office  ? 
' '  The  Lord  is  my  keeper, "  and  let  Him  alone  have  charge  of  my  soul  at  its  depart- 
ure. The  Holy  Spirit  supplied  from  the  lips  of  this  earliest  Christian  witness  a  fit- 
ting prayer  for  all  dj'ing  believers.  Patrick  Hamilton,  the  first  native  of  Scotland 
who  died  for  the  Word  of  God  and  our  right  to  read  it,  was  distinctly  heard,  amidst 
the  fury  of  the  flames  and  of  an  angry  multitude,  praying  thus:  "How long,  O 
Lord,  shall  darkness  cover  this  realm  ?  How  long  wilt  Thou  sufier  this  tyranny  of 
men  ?  Lord  Jesus,  receive  my  spirit ! "  So,  too,  prayed  Bishop  Hooper,  in  the 
midst  of  the  flames:  "  Lord  Jesus,  have  mercy  upon  me  !  Loi'd  Jesus,  have  mercy 
upon  me  !  Lord  Jesus,  receive  my  spirit ! "  The  venerable  Jewell,  Bishop  and 
Reformer,  prayed  similarly,  in  his  last  moments:  "  Lord,  take  from  me  my  spirit ! 
Lord,  now  let  thy  servant  depart  in  peace  !  Break  off  all  delays  !  Sufl'er  Thy  ser- 
vant to  come  to  Thee.  Lord,  receive  my  spirit!"  Dr.  Bateman  died  crying: 
"What  glory  !  The  angels  are  waiting  for  me  !  Lord  Jesus,  receive  my  soul  ! 
Farewell ! "  The  last  words  of  William  B.  Tappan  were:  "I'm  going, — my  sight  is 
gone.     Wife,  daughter,  farewell !    Lord  Jesus,  receive  my  spirit !  "     Thompson. 


CHAPTER   THE  EIGHTH. 

I — 3.  consenting',  approving.  There  is  some  reason  to  suppose  that  he  was 
a  member  of  the  Sanhedrin."  scattered,  and  wherever  they  went  something  else 
was  scattered — the  seed  of  the  kingdom.'  Apostles,  who  bravely  remained  at 
their  post,  watching  over  the  Church  at  Jerus.  Prob.  devout  Jews,  rather  than 
Christians,     haling,"  dragging  away. 

The  smiter  smitten. — I.  A  man's  life  comes  back  on  him.  II.  A  man's  Christian 
experience  must  be  affected  by  the  unchristian  life  he  has  previously  lived.  (1)  The 
distribution  of  penalties  is  God's  work.  (2)  Under  all  the  apparent  confusion  of  life 
there  is  a  principle  of  justice.  (3)  The  greatest  sufferings  may  be  borne  with  pa- 
tience and  hopefulness.     Parker. 

Sir  T.  More's  defence. — Sir  Thomas  More  (Lord  Chancellor  of  England),  after 
having  been  tried  at  Westminster  and  condemned  to  death  without  any  just  or  rea- 
sonable cause,  concludes  his  speech  to  his  judges  thus: — "More  have  I  not  to  say, 
my  lords,  but  that  as  St.  Paul  held  the  clothes  of  those  who  stoned  Stephen  to  death, 
and  as  they  are  both  now  saints  in  heaven,  and  shall  continue  there  friends  for  ever; 
so  I  verily  trust,  and  shall,  therefore,  most  heartily  pray,  that  though  your  lordships 
have  now  here  on  earth  been  judges  to  my  condemnation,  we  may  nevertheless 
hereafter  cheerfully  meet  in  heaven  to  everlasting  salvation."    Myer. 


4 — 8.  scattered  .  .  Word,'' "  Satan  made  missionaries  where  he  tried  to 
make  martyrs."  Philip,"  the  deacon.  Samaria,  the  cap.  of  that  province. 
Also  called  Sebaste.^  people,  the  multitude,  healed,  the  Master  went  with  His 
servant,    joy     .     .     city,'  comp.  ordinary  civic  rejoicings  with  this. 

T7ie  ground  of  joy. — I.  Jesus  has  come  to  save  sinners  from  their  sin.  XL 
Christ  has  risen.  III.  Through  faith  in  His  name  there  is  forgiveness.  IV.  The  Gos- 
pel is  now  sent  to  all  nations.  V.  Why  should  there  be  so  much  restlessness  and 
sorrow  in  the  world  ?  Is  it  not  because  there  is  too  little  living,  vital  religion  ? 
Benson. — The  aggressive  power  of  Christianity. — 1.  The  truth  of  this  doctrine  is  sug- 
gested by  the  first  impulses  of  the  religious  principle,  the  spirit  of  love  in  every 
Christian's  bosom ;  2.  It  further  appears  from  the  fact,  that  truth  is  the  grand  instru- 
ment which  God  employs  to  overthrow  the  kingdom  of  Satan,  and  establish  that  of 
His  Son;  3.  And  also  from  the  very  attitude  of  a  fallen  world  towards  God;  4.  The 
whole  current  of  Scripture  precept;  and — 5.  The  entire  history  of  the  Gospel  con- 
firms it.     Linsley. 

The  security  of  Christianity. — The  real  security  of  Christianity  is  to  be  found  in 
its  benevolent  morality,  in  its  exquisite  adaptation  to  the  human  heart,  in  the  facil- 


Chap.  Till.  9— 13. 


ACTS. 


603 


ity  with  whicli  its  scheme  accommodates  itself  to  the  capacity  of  every  human  intel- 
lect, in  the  consolation  which  it  bears  to  every  house  of  mourning,  in  the  light  with 
which  it  brightens  the  great  mystery  of  the  grave.  The  whole  history  of  Christianity 
shows  that  she  is  in  far  greater  danger  of  being  corrupted  by  the  alliance  of  power, 
than  of  being  crushed  by  its  opposition.  Those  who  thrust  temporal  sovereignty 
upon  her,  treat  her  as  their  prototypes  treated  her  Author.  They  bow  the  knee,  and 
spit  upon  her;  they  cry,  "  Hail !  "  and  smite  her  on  the  cheek;  they  put  a  sceptre  in 
her  hand,  but  it  is  a  fragile  reed ;  they  crown  her,  but  it  is  with  thorns ;  they  cover 
with  purple  the  wounds  which  their  own  hands  have  inflicted  on  her;  and  inscribe 
magnificent  titles  over  the  Cross  on  which  they  have  fixed  her  to  perish  in  ignominy 
and  pain.  Macaulay.  Joyousness  of  CJiristinnity. — Religion  is  good  both  for  a 
man's  body  and  soul,  both  for  time  and  eternity.  It  has  the  promise  of  the  life  that 
now  is,  and  also  of  that  which  is  to  come.  It  not  only  teaches  men  to  govern  their 
spirits,  but  also  to  take  care  of  their  bodies ;  not  only  to  watcli  over  their  tempers 
and  dispositions,  but  also  to  manage,  in  a  prudent  manner,  their  worldly  business. 
If  men  were  truly  religious,  they  would  not  only  have  brighter  prospects  for  heaven, 
but  they  would  also  have  far  more  cheerful  and  happy  homes  on  earth.  Religion 
brightens  everything  it  touches.  It  strengthens  the  weak,  comforts  the  disconsolate, 
encourages  the  despondent,  lifts  up  those  that  are  bowed  down,  and  fills  the  mind, 
even  amid  worldly  anxieties  and  cares,  with  peace  and  joy  and  hope.     Anon. 

9 — II.  Simoti,''  usually  called  Simon  Magus,  sorcery,  magic  arts,  power 
.  .  GoA.,  R.V.,  "  that  power  of  God  which  is  called  great."  They  regarded  his 
magical  feats  as  evidence  of  superhuman  power,  him  .  .  regard,  "Philip's 
mirs.  struck  him  as  much  as  his  did  the  multitude." 

Simon  the  sorcerer. — I.  Mere  working  of  wonders  does  not  prove  that  a  man 
comes  from  God.  II.  Miracles  are  not  Christianity.  III.  The  best  method  of  deal- 
ing with  error  is  to  proclaim  the  truth.  IV.  Growth  in  spirit  renders  one  more  gen- 
tle in  feeling  and  more  charitable  to  others.  V.  Every  sin  has  its  deserved  measure 
of  retribution.  VI.  The  essence  of  a  sin  resides  in  the  intention.  VII.  Profession 
of  religion  is  not  Christian  living.     Anon. 

The  sin  of  Simon. — Simon  had  that  mercenary  mind  which  St.  Paul  calls  the  root 
of  all  evil.  He  thought  that  money  could  do  everything.  He  deified  money.  Know- 
ing what  it  was  to  him ;  how  he  taught,  practised  sorcery,  and  aimed  at  popularity, 
and  set  himself  up  as  some  great  one  for  money ;  he  took  it  for  granted  that  every 
one  else  regarded  money  in  the  same  way.  Alas  !  "let  him  that  is  without  sin 
among  you"  in  this  matter  "cast  the  first  stone"  at  him  !  If  there  are  none  now 
who  seek  to  buy  God's  gifts  with  money,  at  least  are  there  not  some  who  consent  to 
sell  their  own  souls  for  money  ?  Oh,  these  dishonesties  in  trade,  in  speculation,  in 
trusts,  yes,  even  in  charity  !  If  we  really  cared  for  God's  gifts,  I  can  even  fancy  that 
some  of  us  might  ofl'er  money  for  them.  If  we  do  not  offer  money  for  God's  gifts,  is 
it  not  because  we  care  ten  thousand  times  more  for  things  which  money  can  pur- 
chase ?  But  I  will  tell  you  what  no  money  can  buy:  it  cannot  buy  any  one  of  God's 
highest  gifts ;  it  cannot  even  buy  health,  eyesight,  comeliness,  aflection,  repose  of 
conscience,  hope  in  death,  or  a  single  ray  of  the  love  of  God.  And  therefore  a 
man  who  learns  by  long  habit  to  think  that  money  is  everything,  is  as  much  what 
the  Scripture  calls  a  fool,  as  he  is  what  the  Scripture  counts  a  sinner.  Bean 
Vaughan. 

la,  13.  believed  .  .  God,  words  and  deeds  far  beyond  Simon's  in  wisdom, 
holiness,  power.  Simon  .  .  believed,*  not  with  the  heart  unto  righteous- 
ness. Professed  to  believe ;  perh.  was  sincere,  baptized,  viewed  baptism  as  the 
initiation  into  communion  with  that  powerful  Spirit  with  whom  he  thought  P.  was 
in  league,  wondered,  and  for  his  own  ends  trying  to  discover  the  source  of  P.'s 
power. 

Real  Christianity. — I.  It  has  growth.  H.  It  has  breadth — overcomes  prejudices. 
ni.  Power.  The  results  apparent.  IV.  It  brings  joy.  V.  It  has  high  moral  stand- 
ards.    Thomas. 

Simon  offering  the  Church  money  for  spirit. — The  Church  is  always  tempted 
in  this  way.  We  must  always  reject  the  unholy  patronage.  Do  I  address  a  minister 
who  preaches  to  a  moneyed  pew  ?  Your  ministry  will  be  blighted  with  well-merited 
condemnation.  Do  I  minister  to  a  Church  that  could  accept  secular  patronage  in 
order  to  preach  a  settled  and  determined  theology  ?  Such  a  Church  would  have  sold 
its  birthright  for  a  contemptible  price.    Faith  must  spread  its  own  daily  board.    Love 


The  Church's  ex- 
pansion was  a 
direct  result  o£ 
the  persecution. 
Violence  kicked 
the  coals  out  of 
the  brazier,  but 
that  did  not  put 
the  flre  out,  but 
spread  it.  Wher- 
ever one  fell,  it 
flamed. 

"  Now  you  say, 
alas !  Christian- 
ity Is  hard :  I 
grant  It  ;  but 
gainful  and  hap- 
py. I  contemn 
the  difBculty 
when  I  respect 
the  advantage. 
The  greatest  la- 
bors that  have 
answerable  re- 
quitals, are  less 
than  the  least 
that  have  no  re- 
gard. Believe  me, 
when  I  look  to 
the  reward  I 
would  not  have 
the  work  easier. 
It  is  a  good  Mas- 
ter whom  we 
serve,  who  not 
only  pays,  but 
gives;  not  after 
the  proportion 
of  our  earnings, 
but  of  His  own 
mercy."  Bp.Ball. 

Simon 
Magus 

a  Identified  by 
JVeander  with  one 
who  lived  from 
10  to  20  years  aft., 
and  mentioned 
by  Josephus  as  the 
accomplice  of 
the  Procurator 
Felix . 

"  Of  all  heresy 
Simon  Magus 
was^  the  origina- 
tor."    Cyril. 

"  The  sophistical 
arguments  o  f 
falsehood  have 
often  a  more  fair 
appearance  to 
the  eye  than  the 
instructions  of 
truth."     Origen. 

"  Fame  is  like  a 
river,  that  bear- 
e  th  up  1  igh t 
things  and 
drowns  those 
that  are  weighty 
and  solid." 
Bacon. 


baptism  of 
Siinoii 

h  Ja.  11.  19.  20. 


604 


ACTS. 


Chap.  viii.  14—20. 


"Here  we  see 
assent,  or  the 
historical  faith, 
preceded  bap- 
tism; great  joy, 
or  the  experi- 
mental effica- 
cious faith,  suc- 
ceeded  it." 
Wogan. 

Peter  and 
John  in 
Samaria 

a  Lu.  Ix.  5i. 

^  Ma.  xxviil.  19 ; 
Ac.  X.  48;  xix.  5; 
1  Co.  xil.  2—10. 

c  Ac.  xix.  6. 

"  They  had  re- 
ceived the  spirit, 
namiely,  of  re- 
mission of  sins; 
but  the  spirit  of 
miracles  they 
had  not  re- 
ceived."  Ckrysos- 
tom. 

Yet  let  a  man 
come  thro,  any 
gate  that  first 
opens,  only  let 
him  cornel  If 
one  man  should 
come  through 
hatred  of  sin,  if 
another  man  of 
lower  mould 
should  say,  '•  I 
fear  hell;  God, 
have  mercy  upon 
me,"  let  him  also 
come.  Every  man 
must  pray  as  he 
can.  You  cannot 
send  the  heart  to 
school  to  teach  it 
how  to  pray. 
Where  the  pain 
Is,  the  prayer 
should  be.  bar- 
ker. 


the  sorcerer 
exposed 

Never  more  than 
In  these  times, 
when  money  is 
the  world's  great 
power,  did  man- 
kind more  need 
the  8lmplest,pur- 
est,  most  child- 
like belief  inGod, 
that  life  may  be 
truly  complete 
on  both  sides,  to- 
ward man  and 
toward  God. 
Brooks. 

"For  subsequent 
hist,  of  S.  Magus, 
see  Smith's  New 
Test.  Hist.  339. 

d  Ma.  X.  8. 


must  pay  its  own  way.  Do  I  speak  to  some  who  represent  very  feeble  communities  ? 
Do  not  ask  any  man  to  help  you,  unless  his  help  be  the  inspiration  of  love.  Never 
be  bribed  into  silence.  Never  keep  back  the  truth  of  God,  lest  you  should  forfeit 
status  or  income.  It  is  not  necessary  for  any  man  to  live,  but  it  is  necessary  for 
every  man  to  be  loyal  to  Christ's  truth.  When  the  king  came  to  meet  Abram,  and 
offered  him  great  hospitality  and  patronage,  Abram  said,  "No,  lest  thou  say,  I  have 
made  Abram  rich."  The  chief  power  is  spiritual,  not  financial.  But  the  Church  has 
wonderfully  fallen  under  the  fallacy  which  teaches  that  the  Church  ought  to  be  so- 
cially respectable.     Parker. 

14 — 17.  heard,  the  good  news  would  cheer  the  Ch.  in  Jerus.  Samaria,  either 
the  city  or  the  district,  sent,  through  the  Gospel  the  Jews  will  have  dealings  even 
with  the  Samaritans.  Peter,  who,  being  sent,  acted  as  an  obedient  son,  and  not  as 
lo7-d  of  the  Ch.  John,  one  of  those  who  once  would  invoke  fire  to  consume  them." 
who  .  .  prayed,  etc.,  they  did  not  go  down  in  order  to  impart  the  Holy  Spirit, 
but  having  arrived  they  saw  what  was  needed,  and  prayed,  etc.,  not  having  power 
of  themselves  to  impart  the  H.  Spirit,  baptized  .  .  name,^  they  having  pro- 
fessed to  believe  in  Christ,     laid    .     .     hands.*" 

The  first  Church  visitation. — I.  The  occasion:  1.  Christian  life  to  be  fostered ; 
2.  A  want  in  the  Church  to  be  supplied.  II.  The  visitors:  1.  Peter ;  apostolic  zeal ; 
2.  John;  evangelical  tenderness.  III.  The  functions:  1.  Prayer  in  the  name  of  the 
Church;  2.  Imposition  of  hands  in  the  name  of  God.  IV.  The  eflects  :  1.  The 
strengthening  of  the  Church;  2.  The  sifting.     Gerok. 

Rich  without  money. — Who  is  there  that  does  not  imagine  that  everything  can 
be  bought  ?  Yet  how  little  in  reality  can  we  buy  with  money  !  Can  you  buy  sound 
judgment?  Poetic  fire  ?  Prophetic  insight?  Any  form  of  spiritual  and  enduring 
power  ?  Know  ye  that  money  has  but  a  little  world  to  live  in,  and  that  the  highest 
gifts  are  not  to  be  purchased  with  gold.  God  hath  chosen  the  poor  of  this  world  rich 
in  faith,  and  strong  in  power.  To  the  poorest  man  He  says,  "  Take  this  Gospel  and 
preach  it."  A  manger  will  do  for  a  cradle  when  there  is  in  it  the  Saviour  of  the 
world.  Do  you  suppose  that  because  you  have  little  money  you  have  little  power, 
life,  responsibility?  What  have  you?  You  may  have  the  power  of  prayer!  You 
may  be  able  to  "speak  a  word  in  season  to  him  that  is  weary."  You  may  have  the 
gift  of  hope  and  the  faculty  of  music,  and  you  may  be  able  to  lift  the  load  from  many 
a  burdened  heart.  Poorest  man,  do  not  despair !  You  may  be  rich  in  ideas,  in 
sympathy,  in  suggestion,  and  in  all  the  noblest  treasures  that  can  make  men  wealthy 
with  indestructible  possession. 

18 — 20.  saw  .  .  Ghost,  whom  he  perceived  to  be  the  source  of  power  wh. 
he  coveted,  he  .  .  money,  "the  memory  of  his  peculiar  guilt  has  been  per- 
petuated in  the  word  simony,  as  applied  to  all  traffic  in  spiritual  offices."  Peter, 
who,  having  neither  silver  nor  gold,  was  unwilling  thus  to  earn  any.  gift  ^  .  . 
purchased,  a  contradiction. 

Wrong-heartedness.—l.  Covetousness  is  the  essence  of  wrong-heartedness.  It 
is — 1.  Opposed  to  mental  improvement;  2.  Condemned  both  by — (1)  Moral  con- 
sciousness, (2)  The  verdict  of  society,  (.3)  Scripture;  3.  Incompatible  with  moral 
order.  II.  Wrong-heartedness  is  an  evil  of  the  greatest  magnitude — 1.  It  involves 
the  sacrifice  of  what  a  man  is  and  has;  2.  It  forbids  an  interest  in  religion;  3.  It  ne- 
cessitates general  personal  wretchedness.  III.  This  evil  may  be  cured  by — 1.  Re- 
pentance ;  2.  Prayer,  etc.  IV.  Although  the  cure  is  distinctly  defined,  there  is  a 
tendency  in  the  corrupt  heart  to  project  methods  of  its  own — 1.  Deliverance  from 
condemnation  alone  is  sought;  2.  They  seek  this  by  any  means  but  the  right. 
Davis. 

The' three  monks. — Two  monks  having  come  one  day  to  William  Rufus,  King 
of  England,  to  buy  the  abbot's  place,  outreached  each  other  in  the  sums  they 
offered.  The  king  said  to  a  third  monk,  who  stood  by,  "What  wilt  thou  give 
for  the  place?"  "Not  a  penny,"  answered  the  monk,  "for  it  is  against  my  con- 
science." "Then,"  replied  the  king,  "thou  of  the  three  best  deservest  it,"  and 
instantly  gave  it  to  him.  We  have  reason  to  be  afraid  unless  we  feel  that  Ood  is 
near. — Some  years  ago,  one  of  my  children  one  night  when  I  went  to  kiss  her 
while  she  lay  in  bed,  said,  "Papa,  are  you  going  out  to-night?"  I  replied,  "No, 
dear!"  She  said,  "What  are  you  going  to  do?"  I  answered,  "Going  to  write 
in  the  study."  She  said,  "Then  will  you  put  your  hat  on  the  chair,  and  when  I  am 
afraid,  I  shall  see  by  your  hat  that  you  are  at  home,  with  me  1 "    So  the  promises  of 


Chap.  viii.  ai— a6. 


ACTS. 


605 


Jesus  are  tokens  to  us  of  our  heavenly  Father's  love  and  care.  But  we  need  some- 
thing more  tangible  than  a  hat  on  a  chair.  It  is  comforting  to  have  an  idea  of  a  God 
somewhere ;  but  oh,  how  much  more  consoling  to  feel  that  He  dwells  in  our  heart ! 
When  we  walk  in  a  garden  at  night  we  can  perceive  the  sweet  perfume  of  the  silent 
flowers.  The  blind  man  cannot  see  the  flowers,  but  they  speak  to  him  with  the  sweet 
odor  of  their  fragrance  and  comfort.  Most  of  us  grope  through  life  in  the  dark ;  but 
as  we  grope,  we  feel  at  times  that  God  is  touching  our  spirit,  and  we  say,  "Oh, 
blessed  fact,  God  is  speaking  to  me."    Birch. 

21 — 34.    matter,  this  Gospel;  or,  this  gift  of  the  Spirit,    heart    .    .    God, 

it  was  not  truly  penitent,  not  sincere  and  honest;  he  coveted  worldly  gain  rather 
than  salvation,  repent,"  turn  fr.,  with  deep  sorrow,  thought,  purpose,  gall, 
wh.  the  aucs.  thought  was  source  of  venom  of  reptiles.  Fig.,  it  =  moral  corruption. 
bond  .  .  iniquity,  bound  by  sinful  habits  as  by  a  chain,  pray  .  .  me, 
he  had  better  have  repented  and  prayed  for  himself. 

False  and  defective  repentance. — I.  Simon  is  only  converted  before  and  to  men, 
whom  he  places  between  himself  and  God.  II.  He  seeks  only  to  be  delivered  from 
punishment  by  exemption.  Rudelbach.  Wliat  is  required  to  be  a  true  Christian. — 
I.  Sincerity.  II.  An  incorruptible  love  for  truth.  III.  A  zeal  for  right  and  duty, 
which  at  no  price  suffers  itself  to  be  driven  from  its  place.     Wolf. 

The  imjwtence  of  money. — I  do  not  know  that  the  age  in  which  Simon  lived  was 
especially  a  commercial  age ;  but  whatever  may  have  been  its  distinctive  peculiarity, 
there  cannot  be  much  doubt  about  ours.  There  have  been  successive  ages,  each  of 
a  characteristic  type,  as  e.g.,  the  age  of  the  shepherds,  illustrated  in  the  long  cen- 
turies of  pastoral  life  in  the  East;  the  age  of  conquest,  as  depicted  in  the  story  of 
the  Persian  kings ;  the  age  of  the  arts  and  of  letters,  as  seen  in  Greece ;  the  age  of 
civic  rule  and  military  despotism,  as  revealed  in  the  history  of  Rome;  the  age  of 
religious  enthusiasm,  as  traceable  in  the  history  of  the  middle  ages  and  the  crusades, 
the  age  of  luxury,  as  found  in  the  France  of  the  Louises,  and  of  revolution,  as 
found  in  the  France  of  the  Buonapartes.  But,  though  in  all  of  them  men  recognized 
the  uses  of  wealth,  and  sought  it,  in  no  one  of  them  was  the  conception  of  its  capa- 
bilities so  fevered  and  exaggerated  as  in  our  own.  We  are  living  in  times  when 
men  not  merely  believe  that  wealth  is  of  all  things  the  most  desirable  (men  have 
believed  that  from  the  time  of  the  rich  young  man),  but  when  they  believe  also  that 
there  is  nothing  that  cannot  be  purchased  with  money.  And  therefore  it  is  that  this 
answer  of  Peter  is  so  timely.     Bp.  Potter. 

25,  26.  they,  Peter  and  Jo.  returned,  to  give  a  report.  Their  mission 
accomplished,  preached  .  .  villages,  on  their  way  back,  angel  .  . 
spake,  prob.  in  a  vision.  Gaza,*  ab.  60  ms.  S.W.  fr.  Jerus. ;  now  Ghuzzeh," 
with  16.000  inhabs.     desert,  i.e.,  the  way  thither. 

A  remarkable  meeting. — I.  Those  who  watch  for  providential  opportunities  will 
find  that  Providence  is  watching  for  them.  II.  No  sacrifice  is  too  great  if  it  is  pos- 
sible to  save  a  soul.  III.  One  may,  like  the  eunuch,  have  enjoyed  the  loftiest  privi- 
leges at  Jerusalem  and  yet  remain  unenlightened.  IV.  Religious  convictions  are 
simply  inestimable.  V.  It  is  always  best  to  be  bold  but  also  polite  in  offering  truth 
to  inquirers.     Eobinson. 

Guardian  angels. — The  fathers  of  the  Christian  Church  taught  that  every  human 
being,  from  the  hour  of  his  birth  to  that  of  his  death,  is  accompanied  by  an  angel 
appointed  to  watch  over  him.  The  Mahometans  give  to  each  of  us  a  good  and  evil 
angel ;  but  the  early  Christians  supposed  us  to  be  attended  each  by  a  good  angel 
only,  who  undertakes  that  office,  not  merely  from  duty  to  God  and  out  of  obedience 
and  great  humility,  but  as  inspired  by  exceeding  charity  and  love  towards  his  human 
charge.  It  would  require  the  tongues  of  angels  themselves  to  recite  all  that  we  owe 
to  these  benign  and  vigilant  guardians.  They  watch  by  the  cradle  of  the  new-born 
babe,  and  spread  their  celestial  wings  round  the  tottering  steps  of  infancy.  If  the 
path  of  life  be  difficult  and  thorny,  and  evil  spirits  work  us  shame  and  woe,  they 
sustain  us;  they  bear  the  voice  of  our  complaining,  of  our  supplication,  of  our  re- 
pentance, up  to  the  foot  of  God's  throne,  and  bring  us  back  in  return  a  pitying 
benediction  to  strengthen  and  to  cheer.  When  passion  and  temptation  strive  for 
the  mastery,  they  encourage  us  to  resist;  when  we  conquer,  they  crown  us;  when 
we  falter  and  fail,  they  compassionate  and  grieve  over  us ;  when  we  are  obstinate 
in  polluting  our  own  souls,  and  perverted  not  only  in  act,  but  in  will,  they  leave  us: 
and  woe  to  them  that  are  so  left !    But  the  good  angel  does  not  quit  his  charge 


the  sorcerer 
reproved 

a  2  Tim.  li.  25; 
Ma.  xll.  31;  Da. 
Iv.  27. 

"The  verse  is  im- 
portant, taken  iu 
connection  with 
Jo.  XX.  23,  as 
showing  how 
completely  the 
Apostles  them- 
selves referred 
the  forgiveness  of 
sins  to, and  left  it 
in,  the  sovereign 
power  of  God, 
and  not  to  their 
own  delegated 
power  of  absolu- 
tion."   Alford. 

"  Money  had  al- 
ready been  of- 
fered to  Peter,  in 
order  to  gain  a 
fair  reputation. 
Ananias  had  laid 
money  down  at . 
his  feet,  wishing 
it  to  be  under- 
stood as  the 
whole.  Simon 
now  does  the 
same  thing  to 
win  power  and 
influence.  What 
he  coveted  was 
not  the  Holy 
Spirit,  but  the 
power  of  com- 
municating the 
Spirit  to  others. 
And  what  he 
cared  to  com- 
municate was 
not  the  grace  of 
the  Spirit,  but 
His  gifts."  GouU 
bum. 


Philip  sent  to 
the  South 

6  Ge.  X.  19;  Jos. 
X.  41;  Jud.  1.  18; 
xvl.   1—3,   21—30. 

c  'Thmnson,  Land 
and  Bk.  549;  Por- 
ter's Hd.  Bk.  250 : 
Robinson.Bih.  Res. 
11.  372;  Stanley, 
Sin.   and  Pal.  266 

"Why  didn't  the 
angel  go  him- 
self ?  Because 
this  was  a  mis- 
sion where  a 
man  was  worth 
more  than  an 
angel.  In  the 
Lord's  plan  of 
salvation  there 
is  a  place  for  re- 
deemed sinners 
as  witnesses  lor 
Christ,  to  do  a 
work  that  no 
angel   could  ac- 


606 


ACTS. 


Chap.  vUi.  87—33. 


complish."  Ti-um- 
bull. 

'•  He  would  buy 
the  Holy  Ghost, 
bee.  he  meant  to 
sell  it."   £.  Leigh. 


the  Ethiopian 
eunuch 

a  1  8.  viii.  15, 
marg.;  2K.  ix.  32. 

b  Wilkinson.  Anc. 
Egypt,  ii.  61. 

c  IHon  Cass.  (llv. 
5)  and  other  anc. 
authors  mention 
queens  of  Meroe 
with  this  name. 
See  Hackett  and 
Alford.  in  loc. 

d  Jo.  V.  39. 

"  The  framers  of 
laws  have  insti- 
tuted feast-days, 
that  men  should 
be  openly  called 
upon  to  indulge 
a  cheerful  spirit, 
thus  intermixi'g 
with  labor  the 
recreation  and 
relief  it  needs." 
Seneca. 

"  It  Is  not  great 
talents  that  God 
blesses,  so  much 
as  great  likeness 
to  Jesus.  A  holy 
minister  is  an 
awful  weapon  in 
the  hand  ofGod." 
4/'  Cheyne. 

••  To  be  proud  of 
learning  is  the 
greatest  igno- 
rance." J.Taylor. 


Philip 

instructs  the 
Ethiopian 

e  Is.  liii.  7,  8. 

f  Hengstenherg 
( Christology  11. 
288)  prefers— 
"Who  shall  de- 
clare His  pos- 
terity?" i.e.,  the 
number  of  His 
spiritual  descen- 
dants or  follow- 
ers. See  also  vli- 
exander  on  Isaiah  in 
loc. 

The  passage  fr. 
Isaiah  so  dis- 
tinctly foretells 
the  death  of 
Christ  that  the 
sceptic,  Boling- 
broke,  claimed 
Jesus  brought  on 
his  own  crucifix- 
ion by  a  series  ol 


until  his  protection  is  despised,  rejected,  and  utterly  repudiated.  Wonderful  the 
fervor  of  their  love,  wonderful  their  meekness  and  patience,  who  endure  from  day 
to  day  the  spectacle  of  the  unveiled  human  heart  with  all  its  miserable  weaknesses 
and  vanities,  its  inordinate  desires  and  selfish  purposes  !  Constant  to  us  in  death, 
they  contend  against  the  powers  of  darkness  for  the  emancipated  spirit.     Jameson 

37,  28.  ]^thioj)ia,  cap.  Meroe,  S.  of  Egypt,  extending  fr.  Egypt  to  confluence 
of  the  two  branches  of  Nile,  authority,"  iu  all  ages  es.  have  had  great  influence 
in  Oriental  courts.  (Hence  the  word  e.  came  to  mean  prob.  an  officer.*')  Candace," 
not  a  prop,  name,  but  a  title,  like  Pharaoh,  charge,  etc.,  he  was  lord  treas- 
urer, or  chamberlain  of  her  household,  worship,  he  was  either  a  Jew,  or  a  prose- 
lyte, returning,  having  doubtless  heard  much  ab.  Jesus.  The  persecution  would 
also  draw  his  attention  to  His  claims  as  Messiah,  ^saias,**  R-  V.,  "Isaiah,"  prob, 
the  LXX.  A  hint  to  travellers.  Comp.  the  bk.  he  was  reading  with  mod.  railway 
literature. 

We  awoke  and  tvetit. — I.  It  is  wrong  to  be  fastidious  about  opportunities. 
Wherever  souls  are,  in  the  desert  or  not,  there  let  us  try  to  save  them.  II.  We  are 
never  to  despise  the  day  of  small  things.  Philip,  like  our  Lord  at  Sychar,  had  an 
audience  of  one — but  he  preached  notwithstanding.  III.  The  measureless  worth  of 
a  single  chance  of  telling  a  fellow-being  about  Jesus  Christ.  Philip  had  not  met 
this  man  before:  there  is  nothing  to  show  that  he  met  him  again.  A  moment  lost 
would  have  been  the  loss  of  a  soul.  IV.  Courtesy  is  never  lost  on  anybody  in  this 
uneasy  and  somewhat  rough  world.  A  churl  would  have  told  this  stranger  to  move 
on  and  attend  to  his  own  concerns.  V.  Notice  the  Ethiopian's  humility.  He  was 
ignorant  and  acknowledged  it.  To  be  conscious  of  ignorance  is  the  first  step  to 
knowledge.  VI.  Whoever  desires  to  do  good  must  find  out  where  the  Spirit  is  lead- 
ing him,  and  simply  and  humbly  follow  on.  VH.  Watch  even  chariots  passing  by. 
Robinson. 

A  st7-ange  court  j)reacher.—F.  J.  Courtonne,  a  celebrated  pastor  of  Amsterdam, 
in  the  second  hall  of  the  last  century,  notorious  for  the  extreme  freedom  of  hia 
preaching,  found  himself  at  the  Hague,  and  appeared  at  the  Court  of  the  Prince  of 
Orange.  He  saw  himself  surrounded  by  the  officers  of  the  Statholder,  who  pressed 
him  to  preach  on  the  following  Sunday.  He  resisted  the  entreaties,  which  were  re- 
doubled. Pursued  by  these,  perhaps,  too  lively  solicitations,  he  consented  to  give 
an  opportunity  of  hearing  him,  under  promise  that  the  household  of  the  Prince  would 
be  present  at  the  service,  and  on  condition  that  no  one  would  be  offended  by  his 
freedom  of  speech.  Both  sides  showed  themselves  faithful  to  the  engagement;  all 
the  nobility  of  the  Hague  had  invaded  the  church,  and  the  preacher  did  not  falsify 
his  reputation  for  eccentricity  and  for  boldness.  He  took  for  his  subject  the  meet- 
ing of  Philip  the  Evangelist  and  of  the  officer  of  the  Queen  of  Ethiopia,  and  after  an 
historical  exordium,  he  announced  in  this  manner  the  division  of  the  discourse: — 
"  I  find  in  this  recital  four  subjects  of  astonishment  which  increase  one  upon  the 
other:  1st.  A  courtier  who  reads  the  Holy  Scripture,  which  is  sufficiently  surprising; 
2nd.  A  courtier  who  owns  his  ignorance,  which  is  more  surprising  still;  3rd.  A 
courtier  who  asks  his  inferior  to  instruct  him,  which  should  cause  a  redoubling  of  the 
surprise;  4th  and  lastly,— for  this  surprise  comes  to  the  climax, — a  courtier  who  is 
converted." 

29 — 33*  join  •  •  chariot,  keep  abreast  of  it.  heard,  Oriental  cust.  to 
read  aloud,  understandest,  little  use  to  read  else,  except,  etc.,  humility  the 
way  to  knowledge,  desired,  etc.,  anxious  to  be  taught  even  by  this  stranger. 
place  .  .  this,"  Philip  could  not  have  had  a  better  text,  humiliation,  treat- 
ment He  endured,  judgement  .  .  away,  He  was  denied  a  righteous  sentence 
of  acquittal,  declare,  make  known,  expose,  generation  ?  ■''  men  of  the  age  in 
wh.  He  lived,  i.e.,  who  shall  publish  their  wickedness  ?  life  .  .  earth,  not 
here  personally  to  vindicate  Himself. 

Intelligent  reading  of  Holy  Scriptm-e. — I.  Many  do  not  understand  what  tliey 
read.  Through — 1.  ignorance;  2.  Lack  of  teachers ;  3.  Want  of  spiritual  insight; 
4.  Prejudice.  This  is  a  great  moral  loss.  II.  How  we  may  understand  what  we  read. 
By— 1.  Attention;  2.  Meditation;  3.  Prayer;  4.  Aid  of  the  Holy  Spirit;  5.  Help  of 
friends  and  ministers.  III.  Why  should  we  understand  what  we  read  ?  The  Bible 
is- 1.  The  Word  of  God ;  2.  The  way  of  salvation ;  3.  The  joy  of  the  sanctified  heart. 
Is  the  Bible  an  open  book  to  us  ?    Anon. 

The  Bible  meant  to  be  understood. — "I  read  a  chapter  every  morning,"  says  one. 


Chap.  viii.  34—40. 


ACTS. 


60Y 


Quite  right;  keep  that  up;  but  "  Understandest  thou  what  thou  readest  ?"  "Well, 
I  learn  the  daily  text."  Yes,  but  "  Understandest  thou  what  thou  readest  ? "  That 
is  the  main  point.  The  butterflies  flit  over  the  garden,  and  nothing  comes  of  their 
flitting;  but  look  at  the  bees,  how  they  dive  into  the  bells  of  the  flowers,  and  come 
forth  with  their  thighs  laden  with  the  pollen,  and  their  stomachs  filled  with  the  sweet- 
est honey  for  their  hives.  This  is  the  way  to  read  the  Bible.  A  thoughtful  book 
needs  and  deserves  thoughtful  reading.  If  it  has  taken  its  author  a  long  time  to 
write  it,  it  is  due  to  him  that  you  give  his  work  a  careful  perusal.  If  the  thoughts  of 
men  deserve  this,  what  shall  I  say  of  the  supreme  thoughts  of  God  ?  The  most  impor- 
tant thing  to  be  understood  was  the  chapter  which  the  eunucli  was  reading.  Salva- 
tion is  the  gift  of  Divine  mercy  to  the  needy.     Christ  is  the  Sin-bearer.     Spurgeon. 

34 — 36.  opened  .  .  tnoutli,°  Hebraism,  sig.  that  he  was  ab.  to  utter  im- 
portant things,  began  .  .  Scripture,  that  had  perplexed  the  eunuch. 
preached  .  .  Jesus,  the  Lamb  of  God,  ref.  to  by  the  prophet,  went,  thus 
conversing,  and  meanwhile  the  eunuch  receiving  light  and  conviction,  water, 
there  have  been  many  attempts  to  identify  the  spot.*"  hinder,  he  would  leave 
Philip  to  decide. 

The  manner  in  lohich  the  Ethiopian  received  the  Bible  message. — I.  "With  deep 
seriousness  and  attention.  II.  With  exemplary  meekness  and  humility.  III. 
He  trusted  in  Christ.  FV.  In  the  spirit  of  submission  and  obedience.  V.  The  happy 
result.    Jackson. 

Bread  of  preaching. — Luther,  of  whom  Richter  has  said  his  words  are  half- 
battles,  when  he  first  began  to  preach,  suflTered  unheard  agony.  "  0,  Dr.  Staupitz, 
Dr.  Staupitz!  "  said  he  to  the  vicar-general  of  his  order,  "I  cannot  do  it;  I  shall  die  in 
three  months.  Indeed,  I  cannot  do  it."  Dr.  Staupitz  said  upon  this, "  Well,  Sir  Martin, 
if  you  must  die,  you  must ;  but  remember  that  they  need  good  heads  up  yonder  too, 
so  preach,  man,  preach,  and  then  live  or  die,  as  it  happens."  So  Luther  preached 
and  lived;  and  he  became,  indeed,  one  great  whirlwind  of  energy  to  work  without 
resting  in  this  world.  Preaching  CJirist. — Bernard,  preaching  one  day  very  sclio- 
lastically,  the  learned  thanked  him,  but  not  the  godly;  but  another  day  he  preached 
plainly ;  the  good  people  came  blessing  God  for  him,  and  gave  him  many  thanks, 
which  some  scholars  wondering  at,  "Ah,"  said  Bernard,  "■  Hpri  Bernardum,  hodie 
Christum,  yesterday  I  preached  Bernard,  but  to-day  I  preached  Christ."  'Tis  not 
learning,  but  teaching;  not  the  wisdom  of  words,  but  the  evidence  and  demonstration 
of  the  Spirit,  that  is  welcome  to  saints.     Venning. 

37 — 40.  Philip  said,  etc.,  R.V.  omits  v.  37.  It  is  not  in  the  best  MSS.,'= 
most  recent  editors'*  expunge  it.  Some«  think  it  was  taken  fr.  a  baptismal  liturgy, 
and  placed  here  that  it  might  not  app.  as  if  the  e.  was  baptized  without  evidence  of 
his  faith,  into  .  .  water,  or  unto,  out  .  .  water,  or  f?-om.  Spirit 
.  .  away,  some-'' think  he  was  rapt  away  miraculously ;  prob.  he  left  suddenly, 
on  the  suggestion  of  the  Spirit,  he  .  .  rejoicing,  in  a  new  subject  for  a 
thanksgiving.  Aijotus,  and  Ashdod,^  now  Esdud,  nr.  the  sea-coast,  cities,  as 
Lydda,  and  Joppa.  Caesarea,*  which  seems  to  have  been  his  residence;  since  we 
find  him  there  18  or  19  years  afterwards.' 

Tlie  Ethiopian. — We  find  in  him — 1.  A  noble  example  of  regular  attendance  on 
the  means  of  grace,  and  the  study  of  the  Holy  Scriptures.  2.  That  true  happiness  is 
connected  only  with  true  piety.  Happiness  is  not  found  in  wealth,  honor,  or  worldly 
pleasure.  This  distinguished  man  possessed  all  these  before  his  conversion ;  but  till 
now  he  was  not  happy.  Nor  does  true  happiness  consist  in  mere  outward  forms  of 
worship,  or  mere  profession  of  religion.  The  eunuch  was  a  convert  to  the  rites  and 
ceremonies  of  the  Jewish  religion;  yet  never  before  this  do  we  find  him  "going  on 
his  way  rejoicing"  from  the  great  feasts.  His  soul  was  not  satisfied  with  shadows. 
Now  he  finds  the  reality,  and  he  finds  "joy  and  peace  in  believing."  The  path  of 
duty  is  the  path  of  safety,  it  is  also  the  path  of  pleasure.  3.  That  the  grand  theme 
of  the  Gospel  ministry  in  all  ages  is  Jesus  and  His  Cross.    Boiten. 

Religious  zeal. — Messrs.  Whitefield,  Wesley,  Hervey,  and  others,  about  a  cen- 
tury ago,  preached  the  Gospel  with  a  zeal  and  success  which  attracted  the  atten- 
tion of  multitudes.  Amongst  those  who  were  converted  by  their  instrumentality 
were  several  of  Lady  Huntingdon's  sisters-in-law.  Lady  Margaret  Hastings  was 
the  first  of  them  who  underwent  a  complete  change  of  heart.  It  was  in  conversa- 
tion with  her  one  day  upon  Divine  things,  that  Lady  Huntingdon  was  awakened  to 
see  the  errors  of  her  past  religious  course.     Lady  Margaret,  in  the  course  of  the  in- 


preconcer  ted 
measures,  mere- 
ly to  give  the  dis- 
ciples who  came 
after  the  tri- 
umph of  an  ap- 
peal to  the  old 
prophecies. 

A  Persian  philos- 
opher  being 
asked  by  what 
method  he  had 
acquired  so 
much  knowl- 
edge, answered, 
"By  not  allowing 
shame  to  pre- 
vent me  from 
asking  questions 
when  I  was  igno- 
rant." Arwn. 


Philip 

preaches 

Jesus 

a  Ac.  X.  34;  Ma. 
V.  2:  Job  iii.  1; 
xxxii.  20. 

b  As  Bethzur  (Joa. 
XV.  58;  Ne.  iil. 
16),  nr.  Hebron; 
ab.  20  m.  S.  of 
Jerus.  (Eusebius, 
Jerome) ;  or  Ain 
Haniyeh,  5  miles 
S.W.  of  Jerus.,  a 
fountain  known 
as  St.  Philip's 
fount ;  or  a  wady 
nr.  Tell  el-Hasy 
(Robinson,  Bib. 
Res.  11.  380). 


the 

Ethiopian 
eunuch  Is 
baptised 

c  As  Sinaitic, 
Vatican,  Alexan- 
drian. 

d  As  Alford. 
Wordsworth  does 
not  "  venture  to 
exi!iunge  it."  It 
is  retained  In 
brackets  by  Bor- 
nemann. 

e  Meyer,  Lightfoot 
(Rev.  of  A.  V  30), 
Alford.  It  is  cited 
by  Cyprian.is  cer- 
tainly as  old  as 
Irenaus,  and  Au- 
gustine did  not  de- 
clare It  to  be  spu- 
rious, though  he 
objected  to  a  cer- 
tain use  made  of 
the  text . 

f  Alford. 

g  Am.  1.  8. 

h  See  Ac.  ix.  30. 

iAc.  xxl.  8—10. 


608 


ACTS. 


Chap.  ix.  X— 5. 


"  Beware  of  lift- 
ing up  yourself ; 
If  you  desire  a 
cure,  go  down." 
Axigustine. 


Satil  sets 
out  for 
Damascus 

a  Ac.  vlH.  3;  Ga. 

I.  13;  ITi.  1.  13. 

J>  It  Iscustomary 
in  the  East  to  Is- 
sue letters  of  au- 
thority or  protec- 
tion, answering 
somewhat  to  the 
passport,  always 
nominally,  often 
practically,  re- 
quired in  Euro- 
pean countries. 
These  sometimes 
carry  with  them 
some  special 
commission  or 
authority.  Thus 
Nehemiah      (Ch. 

II.  7,  8)  received 
letters  from  the 
king  to  the  gov- 
ernors of  Pales- 
tine: so  at  the 
present  day  the 
traveller  in  Tur- 
key has  to  pro- 
vide himself 
with  letters  (a 
firman)  from  the 
porte  or  a  pasha, 
commending 
him  to  the  pro- 
tection of  the  su- 
bordinate au- 
thorities. This 
firman  must  be 
authenticated  by 
the  Sultan's  ci- 
pher, containing 
the  Interlaced 
letters  of  his 
name.  The  let- 
ters granted  to 
Paul  probably 
partook  of  this 
character,  and 
were  necessary, 
both  as  a  pass- 
port and  as  an 
authorization  to 
the  synagogue 
oflicers  in  Da- 
mascus. Abbott. 


conversion  of 
Saul 

cAc.  zzU.  6. 

d  Ac.  xxvl.  13. 

e  Ac.  xxii.  7. 

/  Ac.  xxli.  7; 
xxvl.  U. 

g  Ma.  XXV.  40; 
Zee.  11.  8;  Col.  i. 
18;  Ep.  V.  30. 


terview,  happened  to  say,  speaking  of  her  own  experience,  "that  since  she  had 
known  and  believed  in  the  Lord  Jesus  Christ  for  life  and  salvation,  she  had  been  aa 
happy  as  an  angel."  The  sentiment  struck  the  Countess  with  peculiar  force,  as  de- 
scriptive of  a  state  of  mind  which  she  herself  had  never  known.  The  thought  once 
introduced,  led  to  a  careful  examination  of  the  foundation  on  which  she  had  hitherto 
been  resting.  A  deep  impression  of  the  utter  worthlessness  of  all  her  past  attempts 
to  serve  God,  and  a  desire  to  win  a  title  to  His  favor,  took  possession  of  her  mind, 
and  she  now  saw  that  she  had  not  hitherto  been  brought  to  a  saving  knowledge  of 
the  truth. 

Rejoicing. — The  radical  idea  of  joy  is  this— that  the  soul  is  in  such  order  and 
beautiful  harmony,  has  such  springs  of  life  opened  in  its  own  blessed  virtues,  that  it 
pours  forth  a  sovereignty  from  within.  The  motion  is  outward  not  toward,  as  we 
conceive  it  to  be  in  happiness.  It  is  not  the  bliss  of  condition,  but  of  character.  The 
soul  has  a  light  in  its  own  luminous  centre,  where  God  is,  which  gilds  the  darkest 
nights  of  external  adversitj^ —  a  music  charming  all  the  stormy  discords  of  outward 
injury  and  pain  into  beats  of  rhythm  and  melodies  of  peace.     Bxtshnell. 


CHAPTER   THE  NINTH. 


I,  2.  breathing,"  flg.=excitement,  strong  emotion,  threatetiings,  etc., 
his  very  breath,  his  life  filled  with  one  desire,  one  purpose,  high  priest,  Jona- 
than (if  A.D.  36),  or^Theophilus  (if  a.d.  37,  38).  Both  sons  of  Annas,  letters,*  of 
commendation  and  authority.  Damascus,  ab.  140  ms.  N.E.  of  Jerus. ;  a  five  or 
six  days'  journey.  Anc.  cap.  of  Syria,  synagogrucs,  i-e.,  rulers,  elders.  The  au- 
thority of  Sauhedrin  in  religion  was  recognized  by  civil  magistrate,  way,  R.  V., 
"of  the  Way,"  the  Christian  persuasion — in  faith,  worship,  etc.  bound  .  . 
Jerusalem,  not  so  much  to  be  tried,  as  condemned  and  punished. 

Saul,  a  persecutor. — I.  The  causes  of  persecution:  1.  The  war  of  opinion;  2. 
Vested  interests;  3.  The  corruptions  of  the  human  heart;  4.  A  fixed  aversion  in  the 
human  heart  to  holiness.  II.  Its  effect:  1.  Nothing  wh.  is  good  and  true  can  be  de- 
stroyed by  persecution;  2.  It  is  a  test  of  the  reality  of  religion;  3.  Its  results  are 
worth  all  they  cost.     Barnes. 

Damascus. — Still  pursuing  our  way  northward,  and  leaving  Argob  behind  us,  we 
arrive,  after  a  ten  or  twelve  miles'  march,  at  Damascus.  Famous  in  Bible  story, 
bound  up  with  the  history  of  Abi'aham,  and  David,  and  Solomon,  of  Naaman,  and 
Elisha,  and  Saul  of  Tarsus,  it  is  still  what  Isaiah  called  it,  "the  head  of  Syria;" 
while  Babylon  is  a  heap  in  the  desert,  and  Tyre  is  a  ruin  on  the  shore.  Celebrated 
for  its  productions,  both  natural  and  industrial,  Damascus  has  a  conspicuous  place  in 
both  profane  and  sacred  story.  While  other  cities  have  risen  and  decayed,  it  still 
retains  those  marks  of  beauty  which  caused  Mohammed,  on  beholding  it,  to  exclaim 
as  he  compared  it  with  another  paradise,  and  turned  away  reluctantly  from  the  glori- 
ous city — "Man  can  have  but  one  paradise  in  life:  my  paradise  is  fixed  above;" 
which  caused  Lam artine  to  designate  it  "a  predestined  capital;"  and  Dr.  Milman 
to  call  it  "  the  queen  of  cities."  No  sword  used  by  ancient  warrior  was  counted 
equal  to  a  good  Damascus  blade  ;  among  its  textile  fabrics  one  kind,  called  damask, 
is  known  to  this  day ;  its  fruits  and  its  flowers  are  famous  as  far  as  the  luscious 
Damascene  plum  and  the  deep-dyed  damask  rose  are  known.     Bible  Lore. 

3 — 5.  near,  the  end  of  his  journey  and  his  hopes;  and,  though  he  knew  it  not, 
near  to  the  mercy  of  God,  and  the  beginning  of  another  life,  light,  powerful," 
greater  than  brightness  of  sun.**  fell  .  .  earth,"  prob.  fr.  his  horse,  heard 
.  .  saying,  prob.  audibly .•''  why  .  .  me,  good  or  evil  done  to  the  servant, 
is  regarded  by  the  Master  as  done  to  Him."  I/ord,  he  recognized  the  voice  as  of 
some  superior  being,  though  he  knew  not  whom.  Jesus  .  .  persecutest.  He 
whom  you  persecute  is  the  Lord  of  life  and  glory;  not  simi)ly  poor  fugitive  disciples. 
[hard,  etc.,  the  rest  of  this  verse,  and  down  to  the  word  "him,"  in  next  verse,  not 
in  best  MSS.,  prob.  interpolated  from  xxii.  10;  xxvi.  14 — 18,  q.r.] 

Tlie  conversion  of  Saul. — Illustrating — I.  The  truth  of  Christianity;  U.  The 
sovereignty  of  God  in  the  conversion  of  man;  III.  The  riches  of  Divine  mercy 
towards  the  chief  of  sinners. 

''And  he  fell  to  the  earth." — I  had  an  exact  illustration  of  this  when  I  was 
brought  _to  Turkisthaun  in  slavery.    After  I  was  ransomed,  the  dungeons  of  hun- 


Chap.  is.  6—9. 


ACTS. 


609 


dreds  of  slaves  were  opened ;  these  poor  people  had  not  seen  the  daylight  for  many 
months,  and  when  they  so  suddenly  were  brought  into  it,  they  were  so  struck  that 
several  were  as  if  they  were  going  to  fall  down;  they  were  overpowered.  "Oh  !  " 
they  said,  "we  cannot  see  the  light,  it  is  too  powerful."  So  it  is  with  people,  when 
they  are  so  suddenly  overpowered  with  this  "  light  from  heaven."  It  makes  such  an 
impression  upon  them,  that  they  cannot  bear  it.  "And  he  heard  a  voice,  saying 
unto  him."  We  see  our  Lord  does  not  use  much  learning  or  much  eloquence  to  put 
down  a  man,  to  bring  him  to  Himself,  but  very  few  words.  I  read  this  chapter  to  a 
Persian  several  years  ago,  a  man  of  great  powers;  and  he  said,  "  There  is  one  thing 
I  find  in  Christianity  which  I  do  not  find  in  our  religion ;  it  is  a  religion  of  the  heart, 
it  speaks  to  the  heart."    J.  Wolff. 

6,  7.  speechless,  with  wonder  and  fear.  They  had  all  fallen  to  the  ground." 
voice,  the  sound,  but  not  the  words.*  seeing  .  .  man,  wh.  Paul  seems  to 
have  done." 

The  question  of  an  axoakened  sinner. — I.  This  language  is  expressive  of  deep 
concern.  11.  Of  astonishment  and  terror,  in.  Of  decision.  IV.  The  Gospel  alone 
supplies  a  satisfactory  answer  to  this  question.  Application: — 1.  Have  we  asked 
this  question  ?  2.  This  is  a  matter  of  paramount  importance.  G.  T.  Hall. — Our  mis- 
sion.— I.  Every  man  has  his  mission:  1.  Life  is  awfully  significant;  2.  Duty  renders 
it  sublime.  II.  Our  mission  maybe  ascertained:  1.  By  observing  our  position  and  cir- 
cumstances; 2.  By  listening  to  the  voice  of  God.  III.  Our  mission  may  be  accom- 
plished: 1.  Impossibilities  are  not  required;  2.  God  is  pledged  for  the  needful 
strength.     Wythe. 

God's  method  of  converting  men. — Etienne  de  Grellet  says  he  required  a  reason 
for  everything  from  a  child.  God,  however,  chose  His  own  way  in  his  conversion. 
He  was  walking  in  the  fields,  under  no  kind  of  religious  concern,  when  he  was  sud- 
denly arrested  by  what  seemed  to  be  an  awful  voice,  crying,  "Eternity!  eternity!  eter- 
nity! "  It  reached  his  very  soul.  His  whole  frame  shook,  and,  like  Saul,  he  fell  to 
the  ground.  He  cried  out,  "If  there  is  a  God,  doubtless  there  is  a  hell."  For  long 
he  seemed  to  hear  the  thundering  proclamation,  and  was  eventually  led  to  decision. 
A  sudden  conversion. — I  knew  a  young  woman  who  was  brought  to  God  very  sud- 
denly. She  was  busily  engaged  singing  a  profane  song,  when  a  flash  of  lightning 
seemed  to  pass  through  the  room  she  occupied,  illuminating  the  place  with  a  sud- 
den, supernatural  light;  then  followed  a  deep,  loud  roll  of  thunder,  and  the  young 
woman,  feeling  as  if  in  the  presence  of  God,  fell  upon  her  knees,  confessing  her  sins 
and  crying  for  mercy.  Sins,  which  hitherto  she  had  not  felt  to  be  sins,  seemed  to 
stand  up  and  condemn  her;  she  felt  that  there  was  no  safety  for  her  except  through 
the  blood  of  Jesus ;  and  Christ,  the  merciful  Saviour,  accepted  her.     H.  W.  Beecher. 

8, 9.  eyes  .  .  man,  he  was  totally  blind,  led  .  .  Damascus, 
how  drf.  from  the  entry  he  purposed!  three  .  .  drink,  through  depth  of  sor- 
row, wonder,  etc. 

The  great  miracle  of  PauVs  conversion. — I.  He  who  persecuted  Jesus  must 
enter  His  service.  H.  He  who  did  not  know  Christ  becomes  His  chosen  vessel. 
HI.  The  learned  Pharisee  is  sent  to  school.  IV.  He,  to  whom  the  eye  of  the  soul  is 
opened,  must  lose  his  sight.  V.  He,  who  was  to  bear  the  name  of  the  Lord  into 
the  world,  must  wait  in  solitude.    Beck. 

Saul  at  Damascus. — Just  as  an  eagle  which  has  been  drenched  and  battered  by 
some  fierce  storm  will  alight  to  plume  its  ruffled  wings,  so  when  a  great  soul  has 
passed  "through  fire  and  water,"  it  needs  some  quiet  place  in  which  to  rest.  Like 
Moses,  like  Elijah,  like  our  Lord  Himself,  like  almost  every  great  soul  in  ancient  or 
modern  times  to  whom  has  been  entrusted  the  task  of  swaying  the  destinies  by  mould- 
ing the  convictions  of  mankind — like  Sakya  Mouni,  like  Mohammed  in  the  cave  at 
Hira,  like  St.  Francis  of  Assisi  in  his  sickness,  like  Luther  in  the  monastery  at  Er- 
furt, Paul  would  need  a  quiet  period  in  which  to  elaborate  his  thoughts,  to  still  the 
tumult  of  his  emotions,  to  commune  in  secrecy  and  silence  with  his  own  soul.  Far- 
rar. — Conversion  a  reality. — Conversion  is  no  repairing  of  the  old  building;  but  it 
takes  all  down  and  erects  a  new  structure.  It  is  not  the  putting  in  a  patch,  or  sew- 
ing on  a  list  of  holiness,  but,  with  the  true  convert,  holiness  is  woven  into  all  his 
powers,  principles,  and  practice.  The  sincere  Christian  is  quite  a  new  fabric,  from 
the  foundation  to  the  top  stone  all  new.  He  is  a  new  man,  a  new  creature.  All 
things  are  become  new.  Conversion  is  a  deep  work,  a  heart  work ;  it  turns  all  upside 
down,  and  makes  a  man  be  in  a  new  world.  It  goes  throughout  with  men,  through- 
out the  mind,  throughout  the  members,  throughout  the  motions  of  the  whole  life. 


a  Ac.  xxvl.  14. 

6  Ac.  xxli.  9. 

c  Of.  V.  17 ;  xxll. 
14, 18 ;  1  Co.  ix.  1. 

"  A  man  when 
first  turning 
from  sin  to  God, 
hears  a  voice ; 
but  it  is  behind 
him ;  he  seeth  no 
man  ;  he  feels  a 
blow  in  that  voice 
which  others 
take  no  notice  of, 
t  h  o  ug  h  exter- 
nally they  hear  it 
too.  They  heard 
only  a  voice,  and 
80  were  aston- 
ished; but  Paul 
heard  it  dis- 
tinctly as  the 
voice  of  Christ, 
and  so  was  con- 
verted." Bishop 
Reynolds. 

"  Paul  strikes  at 
Damascus; 
Christ  suffers  In 
heaven."  Bp. 
Hall. 

"As  'a  prisoner 
of  the  Lord  '  now 
led  in  triumph." 
Rev.  J.  Ford,  M.  A. 

"  He  that  Is 
stricken  blind 
cannot  forget  the 
precious  treas- 
ure of  his  eye- 
sight  lost." 
Shakespeare. 


Saul  is  led 

into 

Datnascns 

"It  Is  mostly 
amid  terror  and 
amazement,  that 
men  are  restored 
to  God.  God  has 
impressed  a  law 
on  the  natural 
world  also,  that 
healthful  cure 
can,  for  the  most 
part,  only  take 
place  through 
bitterness  and 
suffering.  The 
cures  of  our 
bodies  picture  to 
us  the  cures  of 
our  souls.  The 
process  may  be 
more  or  less 
painful,  but 
bitterness 
Is  mixed  in  all." 


610 


ACTS. 


Chap.  Ix.  zo— z8. 


Ananias  is 
sent  to  Saul 

a  Ac.  xxil.  12 — 16. 

6  One  of  its  chief 
trades  was  tent- 
makiny.  A  coarse 
kind  of  goat's 
hair,  called  cili- 
cium,  was  pro- 
duced there  in 
large  quantities, 
and  much  used 
for  that  purpose. 
Cf.  Ac.  xviii.  3. 

"  Prayer  Is  the 
first  thing  where- 
with a  righteous 
life  beginneth, 
and  the  last 
wherewith  it 
does  end.  Prayer, 
being  a  work 
common  to  the 
triumphant,  as 
well  as  the  mili- 
tant Church,  a 
work  common 
unto  men  with 
angels,  what 
should  we  think, 
but  that  so  much 
of  our  lives  is 
celestial  and  di- 
vine, as  we  spend 
In  the  exercise  of 
prayer?  Hooker. 

c  Ac.  xxvl.  10. 

dlCo.  1.  2:  cf.  1 
Co.  ill.  2;  xi.  21. 

eAc.  ii.  21;  vli. 
59;  ICo.  1.  2. 

/2Co.  Iv.  7. 

g  2  Co.  xi.  23— 
27;  2  Ti.  iii.  10 
—12;  Phi.  iii.  8; 
Ma.  xix.  29. 

"  While  Ananias 
looked  at  Saul, 
the  Lord  was 
looking  at  Paul ; 
while  Ananias 
spake  of  a  perse- 
cutor, God  was 
taking  knowl- 
edge of  a  preach- 
er; and  while  he 
pointed  to  him 
as  a  tare,  fit  only 
to  be  burned  up, 
Christ  was 
gathering  him 
into  his  heavenly 
barn,  as  a  vessel 
of  election  unto 
honor."  Feter 
Chrysologui. 


baptism  of 
Saul 

"To  make  a 
wicked  and  sin- 
ful man  most 
holy  through  his 
bellevi'g,  is  more 
than  to  create  a 


10 — 12.  Ananias'  {whom  God  has  graciotisly  given),  Ok.  form  of  Honaniah. 
Ace.  to  trad,  one  of  the  seventy  disc,  and  aft.  Bp.  of  Damascus,  street  .  . 
straight,  both  the  street  and  the  house  are  still  pointed  out  by  the  monks  of  D. 
Tarsus,  cap.  of  Ro.  prov.  of  Cilicia,'  now  called  Tersotis,  with  a  pop.  of  ab.  20,- 
000.     named,  etc.,  Saul  being  told  the  name  in  a  vision. 

77ie  conversion  of  St.  Paid. — The  use  I  shall  make  of  this  history  is,  to  call  your 
attention  to — I.  The  power  of  Christ.  A  persecutor  is  become — 1.  A  man  of  prayer; 
2.  An  earnest  Christian.  II.  His  grace.  It  was  the  cause  of  Saul's  conversion.  III. 
His  government  or  providence — 1.  He  meets  our  wants;  2.  And  having  begun  the 
good  work,  completes  it.     E.  Cecil. 

Restoration  to  life. — Walking  one  day  along  the  sea-shore,  I  saw  a  number  of 
people  running  to  the  water's  edge,  and  a  boat  at  the  same  time  putting  ofl'  in  haste. 
It  was  after  a  youth,  who,  in  bathing,  had  got  out  of  his  depth  and  sunk.  After  re- 
maining for  a  quarter  of  an  hour  under  water,  he  was  taken  out,  and  restoratives 
promptly  applied,  to  rekindle,  if  possible,  the  spark  of  life.  I  waited  with  many 
more  at  the  door  of  the  building,  to  ascertain  whether  he  were  likely  to  recover. 
Several  came  out,  but  to  tell  of  no  hope.  At  last  a  person  darted  out  of  the  house, 
the  bearer  of  better  tidings.  "  J/e  has  drawn  a  breath  !  He  has  drawn  a  breath  I " 
The  crowd  caught  and  quickly  echoed  the  cry.  I  thought  of  the  joy  that  is  felt  in 
heaven  when  a  penitent  sinner  is  seen  crying  for  mercy;  for  just  as  an  infant  begins 
to  breathe  when  it  enters  the  world,  so  does  the  sinner  begin  to  pray  when  he  is  new- 
ly born  to  God.  It  is  at  that  very  moment  that  he  draws  his  first  spiritual  breath. 
liev.  E.  Cornwall. 

13 — 16.  heard  .  .  many,'-"  prob.  of  fugitives  fr.  Jerus.  saints, "^  disciples, 
those  consecrated  to  God.  and  here,  etc.,  word  had  perh.  been  privately  sent  fr. 
Jerus.  Or,  the  object  of  their  mission  may  have  been  divulged  by  some  of  Saul's 
companions  since  their  arrival,  call  .  .  name,'  A.  reminds  the  Lord  of  that 
wh.  made  discs,  especially  dear  to  Him, — prayer,  vessel,-''  instrument,  bear, 
carry,  continues  the  fig.  in  vessel.  Gentiles,  to  whom  Paul  was  the  great  Apos- 
tle, kings,  Paul  often  stood  in  the  presence  of  rulers,  children  .  .  Israel, 
whom  he  never  overlooked,  though  his  great  mission  was  to  the  Gentiles,  great 
.  .  suflFer,^  God  may  be  as  much  glorified  by  the  patient  suffering,  as  by  the 
courageous  doing  of  His  people. 

An  illustrious  descri-ption  of  the  Evangelical  mission. — I.  The  Divine  authority 
on  which  it  rests:  "He  is  a  chosen,"  etc.  II.  The  heavenly  blessing  which  it 
brings:  "To  bear,"  etc.  III.  The  wide  sphere  of  labor  which  is  pointed  out  to  it: 
"Before,"  etc.  None  is  so  low  and  none  so  high,  inwardly  or  outwardly,  but  that 
the  ministry  has  its  message  even  for  him.     Oerok. 

The  service  of  suffering. — 1.  The  remarkable  feature  here  is,  that  though  it  is  a 
part  of  St.  Paul's  call  to  his  mission,  God  does  not  say,  "I  will  show  him  how  great 
things  he  must  do,"  but  "  how  great  things  he  must  sulTer."  The  service  of  works  is 
subordinated  to  the  service  of  suffering.  And  whenever  St.  Paul  makes  a  retrospect 
of  his  own  life  he  always  takes  the  same  view.  As,  for  instance,  in  that  catalogue  of  2 
Cor.  xi.,  the  hardships  and  sorrows  far  outstripped  the  actions— the  active  being 
literally  only  two — "  journeyings  often,"  "  the  care  of  all  the  churches," — the  passive 
at  least  twenty-seven.  Bib.  Blus. — Suffering  for  C/irisPs  sake. — When  Dr.  Mason, 
a  missionary  in  India,  asked  his  converted  boatman  whether  he  was  willing  to  go  to 
the  Bghais,  a  neighboring  tribe,  to  tell  them  of  a  Saviour's  love,  he  reminded  him 
that,  instead  of  twelve  rupees  a  month,  he  would  receive  but  four  rupees.  "Can 
you  go  to  the  Bghais  for  four  rupees  ?"  asked  the  missionary.  The  heathen  convert 
went  by  himself  and  thought  and  prayed,  and  came  back  to  Dr.  Mason.  "Well, 
Chapon,  what  is  your  decision  ?"  "My  father,  I  cannot  go  to  the  Bghais  for  four 
rupees  a  month,  but  I  can  go  for  Jesus."    And  for  Jesus  he  went.     J.  Vaughan. 

17,  18.  his  way,  the  Lord's  way  was  his.  brother,  brother  in  Christ. 
sent,  and  fr.  my  coming  thou  mayest  learn  how  bold  and  obedient  His  servants 
should  be.  sight,  Jesus,  the  Light  of  the  World,  the  great  sight-restorer,  filled, 
abundantly,  scales,  not  really,  but  "as  it  were."  baptiajed,  perh.,  but  not 
necessarily  in  the  house  of  Judas. 

Tlie  conversion  and  baptism  of  St.  Paid. — Look  at  his  conversion — I.  As  illus- 
trating that  grand  moral  change  which  is  essential  to  the  salvation  of  every  sinner: 
1.  The  feelings  developed  in  connection  with  it;  2.  The  display  of  the  human  and 
Divine  in  efiecting  it;  3.  The  thoroughness  of  the  change.     II.  As  supplying  a  co- 


Chap.  ix.  19— aa. 


ACTS. 


611 


gent  argument  in  favor  of  the  Divinity  of  the  Christian  faith.  Paul  bore  the  true 
testimony.  He  had  the  necessary — 1.  Candor;  2.  Intelligence;  3.  Disinterested- 
ness, to  do  so.  in.  As  affording  hope  of  mercy  to  the  greatest  sinner.  Paul  him- 
self regarded  his  conversion  in  this  light.     Dr.  Thomas. 

Bamasctis. — The  street  "which  is  called  Straight"  is  still  there — a  narrow  thor- 
oughfare— in  which  the  house  of  Judas,  where  Ananias  met  with  Paul,is  still  pointed 
out.  I  can  do  as  I  please  about  believing  it  to  be  the  very  dwelling,  as  also  I  can 
about  accepting  the  story  as  true,  that  that  Saracenic  wall  contained  the  window — 
now  conveniently  walled  up — whence  the  Apostle  was  let  down  in  a  basket.  I  won- 
der that  they  do  not  show  me  that  rope  and  baslvet.  Perhaps  they  are  even  now 
being  manufactured  for  the  wonderment  of  some  future  pilgrims.  About  forty 
yards  in  front  of  that  walled-up  gateway  in  a  small  cupola  of  wood,  and  the  tomb 
beneath  it — arouiid  which  certain  pilgrims  are  praying  yet  for  the  souls  of  the  de- 
parted— is  said  to  contain  the  dust  of  St.  George,  tlie  porter  who  helped  Paul  to  es- 
cape. I  can  do  as  I  please  about  believing  that;  as  also  I  can,  when  I  am  taken  to 
a  spot  half-a-mile  to  the  east,  and  told  that  "the  great  Apostle  to  the  Gentiles  was 
converted  here."  I  cannot  help  remarking  that  I  thought  it  was  on  the  great  high- 
road coming  from  Jerusalem,  when  I  am  gravely  informed  that  so  it  was  believed 
till  within  the  last  century,  when  the  spot  on  that  road  being  judged  to  be  too  far 
distant  for  pilgrims  to  walk,  or  for  holy  fathers  to  conduct  them,  and  that  part  of  the 
city  being  inhabited  by  bigoted  Moslems,  it  has  been  deemed  advisable  of  late  to 
transfer  the  scene  to  the  eastward!  "Sceptics  may  smile  at  the  absurdity  of 
placing  it  on  the  east  side  of  the  city,  while  the  great  road  to  Jerusalem  runs 
westward;  but  the  faithful  can  replj^  as  some  have  done  with  regard  to  the  Church 
of  the  Holy  Sepulchre,  that  the  very  unlikelihood  of  its  situation  forms  a  con- 
vincing argument  for  its  genuineness  !  "  Dr.  Porter.  To  those  who  believe,  all 
things  are  possible,  it  is  said;  but  we  must  crave  an  exception  in  favor  of  the  legends 
and  traditions  of  the  monks  at  Damascus.     Bible  Lore. 

19,  ao.  he  .  .  meat,  food  aft.  a  three  days'  fast,  strengftheued,  now 
in  body,  as  previously  in  mind  and  heart,  certain  days,  this  may  refer  not  to 
whole  time  spent  in  D.,  but  to  time  spent  in  introductions,  interviews,  and  conversa- 
tions, straightway,"  as  soon  as  he  had  become  well  known  to  the  discs. 
preached  .  .  synagogrues,  a  very  dif.  message  fr.  that  wh.  he  came  to 
deliver.  Son  .  .  God,  for  wh.  confession  he  had  consented  to  the  death  of 
Stephen. 

Christ  the  subject  of  a  Gospel  ministry. — I.  What  it  is  to  preach  Christ.  II. 
Some  considerations  recommending  this  preaching.  It  is — 1.  A  truly  excellent  sub- 
ject; 2.  Peculiarly  suited  to  the  Gospel  dispensation;  3.  The  ^jecial  office  of  Gospel 
servants;  4.  Improving  to  our  own  souls  and  also  those  of  others.  III.  Application: 
I.  Let  the  grace  of  Christ  affect  your  hearts ;  2.  Be  it  your  great  concern  to  use  and 
improve  the  preaching  of  Christ.     J.  Guyse. 

^'  And  straightway  he  preached  CJirist."- — Henry  Ward  Beecher  left  college  with 
no  thought  of  the  Church,  was  rather  a  wild  youth,  and,  with  two  companions,  fol- 
lowed the  pioneers  to  the  backwoods  to  shoot,  hunt,  and  fish.  In  the  midst  of  this 
wild  life  he  happened  to  hear  a  Methodist  minister,  and  the  truth  struck  home  to  his 
heart.  The  efl'ect  was  instantaneous.  Like  Saul,  when  he  was  struck  down  on  his 
way  to  Damascus,  his  first  question  was,  "What  wilt  Thou  have  me  to  do?" 
Beecher's  enthusiastic  nature  admitted  of  nothing  else.  He  sold  his  rod  and  gun  for 
a  horse,  and  began  to  move  from  place  to  place,  preaching  to  the  backwoodsmen. 
This  was  the  beginning  of  Beecher's  ministry.  Bib.  El. — Saul  preaches  Jesiis. — 
But  what  did  Saul  preach  ?  "Jesus."  There  may  be  much  preaching  so  denomi- 
nated that  claims  no  title  to  the  character.  Man  may  preach  tiieology  without  God, 
Churchianity  without  Christianity,  Christianity  without  Christ,  the  Bible  without  reve- 
lation, the  cross  without  atonement.  Man  may  do  all  this,  and  not  preach  Jesus. 
The  theme  of  this  newly  awakened  convert  was  all  summed  up  in  one  precious  and 
Divine  name — Jesus  Christ.     Winslow. 

21,  22.  all  .  .  amazed,  esp.  the  Jews;  for  by  this  time  the  disc,  knew  of 
his  conversion,  destroyed,  put  to  death.*  name,  Jesus,  came  .  .  in- 
tent, had  the  intent  been  fulnlled  how  joyfully  would  they  have  received  him.  The 
fruita  of  a  true  conversion  will  impress  even  the  enemies  of  Christ,  strength,"' 
of  faith,  knowledge,  dialectic  skill,  confounding,''  refuting,  silencing,  prov- 
ing, see  Gk.,  " setting  together,"  or  "dove-tailing."  He  showed  how  all  things  ab. 
Christ  "fitted  into"  and  met  the  requirements  of  Scripture  concerning  the  Messiah. 


world    of    no- 
thing."    Hooker. 

"Where  Stephen 
went  before, 
massacred  by 
the  stones  of 
Paul,  thither 
Paul  followed, 
by  the 
of  Ste- 
Fulgen- 


aided 
prayer 
phen." 
tius. 


"The  mantle  of 
the  first  of  the 
martyrs  fell  up'n 
the  last  of  the 
Apoatlea."  J.  Ford, 
M.  A. 

"Man  seems 
formed  to  be  a 
hero  In  suffering, 
not  a  hero  in  ac- 
tion. Men  err  in 
nothing  more 
than  in  the  esti- 
mate they  make 
of  human  labor. " 
R.  Cecil. 


Saul 

preaches 

Christ 

a  Ac.  xxvl.  19,  20; 
2  Co.  iv.  6;  Ac. 
xvii.  18. 

•'  He  was  in  the 
morning  as  Ben- 
jamin (of  whose 
tribe  he  was),  a 
ravening  wolf; 
he  divides  the 
spoil  towards 
evening;  and 
then  bows  and 
reclines  his  head 
to  Ananias,  a 
sheep  of  the  fold 
of  Christ."  Je- 
rome. 

"  As  it  Is  a  great 
miracle  for  a 
dead  man  to  be 
raised  again ;  so 
is  the  change 
that  Christ  has 
made  in  those 
that  be  His  won- 
derful." Cawdray. 

Saul 

increases  In 
strength 

6  Ac.  xxil.  4. 

c  2  Co.  xii.  9. 

d  Ga.  1. 
Ac.  xvlil. 


11.   12; 


"  They  did  not 
say,  •On  Jesus,' 
for  hatred;  they 
could  not  bear 
even  to  hear  His 
name."  Chry- 
so$tom. 


612 


ACTS. 


Chap.  Ix.  83—38. 


A.D.  37. 

"  As  to  the  value 
of  conversions, 
God  alone  can 
judge.  God  alone 
can  know  h.ow 
wide  are  the 
steps  which  the 
soul  has  to  take 
before  it  can  ap- 
proach to  a  cora- 
m  u  n  ity  with 
Him ,  to  the 
dwelling  of  the 
perfect,  or  to  the 
intercourse  and 
friendship  o  f 
higher  natures." 
Goethe. 

Saul  escapes 

ifrom 

Dataascns 

o  Ga.  1. 17. 

h  Ac.  xxlii.  12 

That  it  made  a 
deep  Impression 
on  Paul's  mind 
we  learn  from  the 
minuteness  of 
the  description 
after  many 
years.  In  2  Cor. 
xi.  33  he  uses  the 
specific  word  for 
"rope- work  ham- 
per," while  Luke 
employs  the 
more  general 
"  basket." 

cJos.  ii.  15;  1  S. 
xix.  12.  See  wood- 
cut in  Conybeare 
and  Howson,  i.  110. 

"  We  see  from 
this  how  God 
humbles  those 
who  are  His. 
Therefore.  Paul 
numbers  this 
event  among  his 
infirmities.  He 
was  early  in- 
structed to  bear 
the  Cross  by  this 
first  lesson." 
Calvin. 

Satil 

returns  to 
Jerusalem 

d  Ga.  1.  18.  21— 

24. 

eAc.  Iv.  36;  xi. 
22. 

/  Ga.  1. 19. 

g  Ga.  1.  18. 

"To  cultivate  the 
sweet  and  kindly 
passions,  to 
cherish  an  affec- 
tlonate  and  so- 
cial temper,  to 
beget  in  our- 
selves, by'repeat- 
ed  acts  of  good- 
ness, a  settled 
c  0  m  p  1  a  c  ency. 


Panrs  ministry  at  Damascus. — I.  The  character  of  this  spiritual  change:  1. 
Radical;  2.  Genuine;  3.  Startling.  II.  The  spirit  of  his  first  auditors.  Their  malig- 
nity was:  1.  Deadly;  2.  Deliberate;  3.  Frustrated.  From  his  deliverance  we  ob- 
serve: (1)  The  way  in  which  Providence  delivers  the  good;  (2)  The  inevitable  doom 
of  evil.     Dr.  TJiomas. 

Daniel  Webster's  brother-in-law. — Mr.  Peter  Harvey  was  a  lifelong  friend  of 
Daniel  Webster.  He  wrote  a  most  interesting  volume  of  reminiscences  of  the  great 
man.  He  tells  how  one  John  Colby  married  the  eldest  sister  of  Mr.  "Webster. 
Said  Mr.  "Webster  of  John  Colby:  "  Finally  he  went  up  to  Andover,  New  Hampshire, 
and  bought  a  farm,  and  the  only  recollection  I  have  about  him  is  that  he  was  called 
the  wickedest  man  in  the  neighborhood,  so  far  as  swearing  and  impiety  went.  I 
used  to  wonder  how  my  sister  could  marry  so  profane  a  man  as  John  Colby."  Years 
afterwards  news  comes  to  Mr.  "Webster  that  a  wonderful  change  has  passed  upon 
John  Colby.  Mr.  Harvey  and  Mr.  Webster  take  a  journey  together  to  visit  John 
Colby.  As  Mr.  Webster  enters  John  Colby's  house,  he  sees  open  before  him  a  large- 
print  Bible,  which  he  has  just  been  reading.  "When  greetings  have  been  inter- 
changed, the  first  question  John  Colby  asks  of  Mr.  Webster  is,  "Are  you  a  Chris- 
tian ? "  And  then,  at  John  Colby's  suggestion,  the  two  men  kneel  and  pray  together. 
When  the  visit  is  done,  this  is  what  Mr.  Webster  says  to  Mr.  Harvey  as  they  ride 
away:  "I  should  like  to  know  what  the  enemies  of  religion  would  say  to  John 
Colby's  conversion.  There  was  a  man  as  unlikely,  humanly  speaking,  to  become  a 
Christian  as  any  man  I  ever  saw.  He  was  reckless,  heedless,  impious,  never  attended 
church,  never  experienced  the  good  influence  of  associating  with  religious  people. 
And  here  he  has  been  living  on  in  that  reckless  way  until  he  has  got  to  be  an  old 
man,  until  a  period  of  life  when  you  naturally  would  not  expect  his  habits  to  change. 
And  yet  he  has  been  brought  into  the  condition  in  which  we  have  seen  him  to-day, 
— a  penitent,  trusting,  humble  believer."  "Whatever  people  may  say,"  added  Mr. 
Webster,  "  nothing  can  convince  me  that  anything  short  of  the  grace  of  Almighty 
God  could  make  such  a  change  as  I,  with  my  own  eyes,  have  witnessed  in  the  life  of 
John  Colby."    S.  S.  Times,  Feb.  13,  1897. 

33 — 25.  many  days,  during  wh.  he  prob.  went  to  Arabia."  kill,  since  they 
could  not  answer  him.  This,  a  common  resort  of  theirs. ''  known,  Providence 
watched  over  him,  while  the  enemy  watched  for  him.  gates,  i-e.,  of  the  city. 
down     .     .     wall,  window  of  house  overhanging  the  wall.<= 

The  progress  of  PauVs  conversion. — I.  The  first  impression ;  the  deep  feeling  of 
his  spiritual  inability.  II.  The  first  signs  of  life.  HI.  The  first  experience;  the 
Cross  for  the  sake  of  Christ.     Jasper. 

A  persecutor  converted. — Mr.  Bradbury  possessed  an  ardent  zeal  in  the  cause  of 
civil  and  religious  liberty,  and  had  many  admirers.  This  exposed  him  to  the  hatred 
of  the  Popish  faction,  whose  designs  in  respect  of  the  Jacobitish  succession  he  had 
often  exposed.  They  once  employed  a  person  to  take  away  his  life.  To  make  him- 
self fully  acquainted  with  Mr.  Bradbury's  person,  the  man  frequently  attended  at 
places  of  worship  where  he  preached,  placed  himself  in  front  of  the  gallery,  with  his 
countenance  steadfastly  fixed  on  the  preacher.  It  was  scarcely  possible,  in  such 
circumstances,  wholly  to  avoid  listening  to  what  was  said.  Mr.  Bradbury's  forcible 
way  of  presenting  Divine  truth  awakened  the  man's  attention ;  the  truth  entered  his 
understanding,  and  became  the  means  of  changing  his  heart.  He  came  to  the 
preacher  with  trembling  and  confusion,  told  his  aflecting  tale,  gave  evidence  of  his 
conversion,  became  a  member  of  Mr.  Bradbury's  church,  and  was,  to  his  death,  an 
ornament  to  the  Gospel  which  he  professed. 

a6 — 28.  assayed,  tried,  attempted,  afraid,  that  there  was  some  concealed 
motive,  believed  .  .  disciple,**  they  had  prob.  heard  of  his  course:  and  re- 
garded it  as  part  of  a  deeply-laid  i)lan  for  discovering  the  discs,  and  their  places  of 
meeting.  Barnabas,"  who  stood  high  in  the  esteem  of  discs.  Apostles,  Peter 
and  James.-''  declared,  etc.,  related  fully  the  incidents  of  Saul's  conversion,  etc. 
was  .  .  them,  15  days.?  coming  .  .  going,  a  Hebraism ;  pursuing  his 
new  calling. 

FnuVs  first  visit,  after  his  conversion,  to  Jerusalem. — I.  His  admission  to 
Church  membership  at  Jerusalem:  1.  Sought;  2.  Obstructed;  3.  Attained;  4.  En- 
joyed. II.  His  first  ministry  at  Jerusalem:  1.  Its  subject;  2.  Its  sphere;  3.  Its 
style:  (1)  Brave;  (2)  Argumentative;  4.  Its  results:  (1)  Persecution  to  himself ;  (2) 
The  increased  sympathy  of  the  Church.     Dr.  T/iomas. 


Chap.  ix.  29—35. 


ACTS. 


613 


Conversion  of  Wilberforce. — Mr.  Wilberforce  was  a  gay  j'oung  man,  the  delight 
of  the  clubs,  and  the  joy  of  the  Doncaster  races.  At  the  age  of  tweuty  he  was 
elected  to  the  British  Parliament,  was  sceptical  la  principles,  and  inclined  to  ridicule 
religion.  He  afterwards  accepted  the  truth  of  the  Gospel  through  the  influence  of 
Dean  Milner;  but  his  heart  was  troubled.  He  must  enter  the  wicket  gate  like  any 
other  sinner.  He  says,  "I  laughed;  I  sang;  I  was  apparently  gay  and  happy. 
Should  I  die  in  this  state,  I  must  go  to  a  place  of  misery."  The  sinfulness  of  sin 
was  revealed  to  his  perception.  His  anguish  was  insupportable,  until  he  sought 
the  counsel  of  Cowper's  friend,  good  old  John  Newton,  whom  he  had  often  heard 
preach  when  he  lived  with  his  uncle  and  aunt.  Mr.  Newton  "  entered  most  kindly 
and  aflfectionately  into  ray  case,  and  told  me  he  well  remembered  me,  and  had  never 
since  ceased  to  pray  for  me."    It  is  the  old  story  of  the  omnipotence  of  prayer. 

29 — 31.  Grecians,"  Hellenists.  Jews  speaking  Gk.,  or  foreign  Jews.  Paul 
himself  was  one.*  Csesarea,  on  seacoast,  ab.  70  m.  N.W.  of  Jerus.,  and  called 
Strato's  tower,  rebuilt  in  10  yrs.  by  Herod  Gt.,  who  called  it  C.  in  honor  of 
Augustus.  Although  it  has  perished,  the  site  is  still  called  Kaisariyeh.  Tarsus, 
Saul's  native  city.  <=  rest,  or  peace ;  persecution  ceased.  Galilee,  no  other  notice 
of  churches  here  in  Apostolic  times,  edified,  built  up,  and  built  together,  fear, 
obedience,     comfort,  happiness. 

Elements  and  evidences  of  prosperity  in  Christian  churches. — These  churches 
—I.  Had  rest.  II.  Were  edified.  III.  Walked  in  the  fear  of  the  Lord.  IV. 
Walked  in  the  comfort  of  the  Holy  Ghost.  V.  Were  multiplied.  From  our  subject 
we  may  see  what  objects  ought  to  be  chiefly  aimed  at  to  secure  Christian  prosperity: 

1.  Not  wealth;  2.  The  fact  that  great  numbers  are  added  to  the  church  is  not  al- 
ways a  sure  indication  of  real  prosperity ;  3.  Nor  yet  when  a  union  with  it  is  thought  to 
be  desirable;  4.  Every  church  and  each  member  should  aim  at  a  high  standard  of 
piety ;  5.  How  clear  is  the  connection  between  walking  in  the  fear  of  the  Lord,  and 
the  enjoyment  of  the  presence  of  the  Holy  Spirit.     Lathrop. 

Ccesarea. — On  a  rocky  ledge,  somewhat  resembling  that  of  Ascalon  on  the  south, 
and  Dor  on  the  north,  rise  the  ruins  of  Cssarea,  now  the  most  desolate  site  in  Pales- 
tine. Like  the  vast  fragment  of  St.  Andrews  in  Scotland,  they  run  out  into  the 
waves  of  the  Mediterranean  Sea,  which  dashes  over  the  prostrate  columns  and  huge 
masses  of  masonry ;  but,  unlike  St.  Andrews,  unlike  in  this  respect  to  most  Eastern 
ruins — no  sign  of  human  habitation  is  to  be  found  within  the  circuit  of  its  deserted 
walls,  no  village  or  even  hovel  remain  on  the  site  of  what  was  once  the  capital  of 
Palestine.  With  his  usual  magnificence  of  conception,  Herod  the  Great  determined 
to  relieve  the  inhospitable  barrier  which  the  coast  of  his  country  opposed  to  the 
western  world  by  making  an  artificial  port,  attaching  to  it  the  chief  city  of  his  king- 
dom.    Stanley. 

3a,  33.  Peter,  peace  within,  enabled  him  to  set  forth  as  a  missionary,  all, 
region,  churches.  I^ydda,''  known  in  O.T.  as  Lod,  called  by  Roms.  Biospolis; 
now  Lydd,  with  ab.  2,000  pop.     ^neas,  or  ^neas.    palsy,''  paralysis. 

Peter  at  1/ydda. — Look  at  this  miracle — I.  As  expressing  the  genius  of  Christi- 
anity,    n.  As  symbolizing  its  mission,  which  is  restorative  to  God's — 1.  Knowledge; 

2.  Fellowship;  3.  Image;  4.  Service.  III.  As  indicating  its  power — 1.  Derived 
from  Christ;  2.  Derived  from  Christ  by  faith.  IV.  As  representing  its  grandest  in- 
fluence: men  "turned  to  the  Lord."    Homilist. 

Christ  present  u'ith  His  disciples. — What  a  piece  of  audacity  it  was  for  Peter  to 
go  and  stand  by  the  paralytic  man's  couch  and  say,  "^neas,  Jesus  Christ  maketh 
thee  whole  "  !  Yes,  audacity ;  unless  he  had  been  in  such  constant  and  close  touch 
with  his  Master  that  he  was  sure  that  the  Master  was  working  through  him.  And  is 
it  not  beautiful  to  see  how  absolutely  confident  he  is  that  Jesus  Christ's  work  was 
not  done  when  He  went  up  into  heaven ;  but  that  there,  in  that  little  stufly  room, 
where  the  man  had  laid  motionless  for  eight  long  years,  Jesus  Christ  is  present,  and 
working  ?  But  do  we  believe  that  He  is  verily  putting  forth  His  power,  in  no  meta- 
phor, but  in  simple  reality,  at  present  and  here,  and,  if  we  will,  through  us  ?  We 
are  here  for  the  very  purpose  for  which  Peter  was  in  Lydda  and  Joppa — to  carry  on 
and  copy  the  healing  and  the  quickening  work  of  Christ  by  His  present  power,  and 
after  His  blessed  example.    Maclaren. 


earft.'' 


35.    JesuB 
make    .    . 


.     .     whole,-''  "Jesus   in  heaven    healeth  thee    by  me  on 
bed,  lit.,  "spread  thy  couch  for  thyself."    Others  had  done 


A.D.  39. 

good  -  will,  and 
benevolence  to 
all  mankind  in 
general,  is  a  con- 
stant spring  ol 
satisfaction."  J. 
Seed. 

Saul  departs 
to  Tarsus 

a  Ac.  vi.  1. 

b  "  He  attended 
the  synagogues 
in  which  he  had 
formerly  disput- 
ed with  Stephen 
and  there  de- 
fended the  truth 
wh.  he  had  then 
resisted."  Cook. 

c  Ac.  ix.  11 ;  xxl. 
39. 

Two  causes  com- 
bined in  produc- 
ing this  rest ;  the 
conversion  of 
Saul,  who  had 
chiefly  instigat'd 
the  persecution 
against  theChris- 
tians,  and  the 
fact  thatCaligula 
demanded  that 
his  statue  should 
be  set  up  in  the 
temple,  and  be 
received,  as  else- 
where in  the  Ro- 
man empire,  as 
a  god.  The  ex- 
citement pro- 
duced by  the  op- 
position to  this 
demand  dis- 
tracted the  at- 
tention of  the 
Jews  from  the 
Christians.  .46- 
bott. 

Peter  at 
I^ydda 

d  Here  are  there- 
mains  of  a  noble 
church  dedicat'd 
to.St.George.who, 
It  ia  said,  was 
born  and  buried 
here.  Robinson's 
Bib.  Res.  49—55; 
Porter's  Hd.  Book 
for  Syria,  263 ; 
Stanley's  iSin.  and 
Pal.  263;  Thom- 
son's Land  and 
Book,  525  ff. 

e  Dr.Harle  (Essay 
on  the  State  of 
Physic  in  the  Old 
and  New  Test.  126 
ff.)  thinks  It  in- 
cludes apoplexy. 
See  also  Barnes' 
Notes  on  Ma.  Iv.  24. 

healiUGT  of 
.2^neas 


/  Ac.   lii. 
iv.  8—10. 


6.  16; 


614 


Chap.  ix.  36—40. 


A.D.  40. 

a  "  A  Gk.  had  no 
choice  but  to  re- 
present the  sh 
sound  by  a  sim- 
ple s.  Like  the 
men  of  Eph- 
raim,  they  could 
not  frame  to 
pronounce  the 
word  Shibboleth 
right."  Liyhtfoot, 
Rev.  of  A.   V.  15-t. 

i  •"  Lydda  and 
the  Sharon,'  the 
former  being  the 
town,  the  latter 
the  district.  In 
the  O.T. it  always 
has  the  article 
Hash  -  Sharon= 
the  Sharon,  the 
woody  plain,]  ust 
as  we  talk  of  '  the 
weald,'  'the 
downs,'  etc." 
Ibid.  108. 

Dorcas 

her  death 

c  Jos.  xix.  46;  2 
Ch.  ii.  16;  Eara 
ill.  7;  Jon.  1.  3; 
Ac.  X.  1 — 23;  xl.  5 
—18. 

"  When  a  Chris- 
tian lady  gives 
herself  to  real 
work  for  those 
who  are  in 
trouble,  there 
springs  up  a 
rare,  new.uncon- 
scious  beauty 
even  in  her  fea- 
tures, which 
spreads  over  her 
whole  life  like 
sweet,  bright 
sunshine."  Rob- 
inson. 

There  are  some 
who  are  ready 
enough  to  give 
who  never  do 
anything.  Others 
there  are  who 
can  do  nothing 
in  a  way  of  pecu- 
niary assistance. 
But  there  are  in- 
numerable ways 
of  being  useful; 
and  if  you  are 
compelled  to  say, 
"Silver  and  gold 
have  I  none,"  it 
becomes  you  to 
add.  "Such  as  I 
have  I  give:  my 
prayers;  my 
tears;  my  atten- 
tions; my  exer- 
tions."   W.  Jay, 

her  recovery 
to  life 

d2  K.  Iv.  33;  cf. 
Ma.  ix.  25. 

e  Ma.  xvli.  20. 


this  for  him  for  8  years,  saw,  aft.  hi-;  cure.  Saron,"  <S%«ro»,  ^«Y.,  "  the  plain;"'' 
it  reached  along  the  coast  fr.  Joppa  to  Gajsarea,  ab.  30  m. 

Jesus  maketh  thee  u-hole. — A  word^ — I.  Of  Apostolic  humility.  Jesus  Christ  does 
it,  not  I.  II.  Of  the  prophetic  power  of  faith.  He  makes,  not  He  may  make,  thee 
whole.  Two  things  pei-tniuing  to  the  care  of  sick  souls. — I.  They  must  be  taught 
by  faith  to  look  to  the  Lord,  from  Whom  aloue  come  salvation  and  help.  H.  They 
must  be  exhorted  iu  His  strength  to  rise  up  and  walk  in  newness  of  life.     Gerok. 

Doi)tg  the  work  of  Christ. — I  do  not  know  whether  Peter  meant  to  do  like  Jesus 
Christ  or  not;  I  rather  tliiuk  that  he  was  unconsciously  dropping  into  the  fashion  that 
to  him  was  so  sacred.  Love  always  delights  in  imitation;  and  the  disciples  of  a  great 
teacher  will  unconsciously  catch  the  trick  of  his  intonation,  the  peculiarities  of  his 
way  of  looking  at  things — only,  unfortunately,  outsides  are  a  good  deal  more  easily 
imitated  than  insides.  Get  near  Jesus  Christ,  and  you  will  catch  His  manner.  Love 
Him,  and  love  will  do  to  you  what  it  does  to  many  a  wedded  pair,  and  to  many  kin- 
dred hearts,  it  will  transfuse  into  you  something  of  the  characteristics  of  the  object 
of  your  love.  It  is  impossible  to  trust  Christ,  to  obey  Christ,  to  hold  communion  with 
Him,  and  to  live  beside  Him,  without  becoming  like  Him.     Maclaren. 

36 — 38.  Joppa'  {beauty),  no-w  Jaffa,  or  Ydfa,  N.W.  from  Lydda,  pop.  ab.  15,- 
000.  Tabitha  {giizellr),  Aramaic  for  the  Gk.  Dorcas.  Trad,  still  points  out  her 
grave  here,  alms-deeds,  charities  to  the  poor,  laid,  awaiting  arrival  of  Peter. 
nigh,  ab.  10  or  12  m.  sent,  prob.  expecting  consolation  at  the  burial,  ratlier  than 
a  miracle. 

Dorcas. — I.  The  character  of  Dorcas:  1.  She  was  a  disciple.  To  be  a  disciple 
(1)  Faith,  (2)  Humility,  (3)  Diligence,  and  (4)  Perseverance,  are  necessary;  2.  She 
was  full  of  good  works.  H.  Her  sickness  and  death.  HI.  Her  restoration  to  life. 
IV.  The  subsequent  events:  1.  The  publicity  of ;  2.  The  witnesses  of;  3.  The  eft'ect 
produced  by,  this  miracle. 

Traits  of  a  noble  woman. — We  have  seen  many  beautiful  tributes  to  lovely 
woman,  but  the  following  is  the  finest  we  ever  read:  Place  her  among  the  flowers, 
foster  her  as  a  tender  plant,  and  she  is  a  thing  of  fancy,  waywardness,  and  folly — an- 
noyed by  a  dewdrop,  fretted  by  the  touch  of  a  butterfly's  wing,  ready  to  faint  at  the 
sound  of  a  beetle  or  the  rattling  of  a  window-pane  at  night,  and  she  is  overpowered 
by  the  perfume  of  a  rosebud.  But  let  real  calamity  come,  rouse  her  aflections,  en- 
kindle the  fires  of  her  heart,  and  mark  her  then  !  How  strong  is  her  heart !  Place 
her  iu  the  heart  of  the  battle;  give  her  a  child,  a  bird,  or  anything  to  protect,  and  see 
her  iu  a  relative  instance,  lifting  her  white  arms  as  a  shield,  as  her  own  blood  crim- 
sons her  upturned  forehead,  praying  for  her  life  to  protect  the  helpless.  Transplant 
her  in  the  dark  i)laces  of  the  earth,  call  forth  the  energies  to  action,  and  her  breath 
becomes  a  healing  value,  her  presence  a  blessing.  She  disputes,  inch  by  inch,  the 
stride  of  stalking  pestilence,  when  man — the  strong  and  brave — pale  and  aflrighted, 
shrinks  away.  Misfortune  haunts  her  not.  She  wears  away  a  life  of  silent  endur- 
ance, and  goes  forward  with  less  timidity  than  to  her  bridal.  In  prosperity  she  is  a 
bud  full  of  odors,  waiting  but  for  the  winds  of  adversity  to  scatter  them  abroad — pure 
gold,  valuable,  but  untried  in  the  furnace.  In  short,  woman  is  a  miracle,  a  mystery, 
the  centre  from  which  radiates  the  charm  of  existence.     Great  TJioughts. 

39,  40.  widows,  being  the  poorest  and  most  helpless ;  the  chief  objects  of  her 
charity,  coats,  tunics,  put  .  .  forth,  that  his  prayer  might  not  be  inter- 
rupted."' said,  as  one  who,  having  power  with  God,  had  prevailed."  arise, 
stand  up.  opened  .  .  eyes  .  •  saw  .  .  sat,  life  returns  without 
violent  emotions;  calmly,  as  to  one  awakened  out  of  sleep. 

Dorcas  restored  to  life. — I.  Her  character:  1.  Most  lovely  in  itself ;  2.  Mostaccept- 
able  to  God.  II.  Her  death.  III.  Her  restoration  to  life.  1.  What  an  unspeakable 
benefit  was  this  to  the  world;  2.  What  a  blessing  to  herself.  Address: — (1)  Those 
who  are  living  for  themselves ;  (2)  Those  who  profess  to  be  living  for  God.  Rev.  C. 
Simeon. 

Full  of  good  7C07-ks  and  alms  deeds. — Daily  deeds  of  personal  help,  done  with  the 
highest  motives,  exalt,  ennoble,  and  transfigure  the  life.  In  one  of  Murillo's  pictures 
iu  the  Louvre,  he  shows  us  the  interior  of  a  convent  kitchen ;  but  doing  the  work  there, 
are  not  mortals  in  old  dresses,  but  beautiful,  white-winged  angels.  One  serenely  puts 
the  kettle  on  the  fire  to  boil,  and  one  is  lifting  a  pail  of  water  with  heavenly  gi-ace, 
and  one  is  at  the  kitchen  dresser  reaching  up  for  plates;  and  I  believe  there  is  a  little 
cherub  ruuuing  about  and  getting  in  the  way,  trying  to  help.  ...    All  are  so  busy, 


Chap.  X.  1—6, 


ACTS. 


615 


and  working  with  such  a  will,  and  so  refining  the  work  as  they  do  it,  that  somehow 
you  forget  that  pans  are  pans,  and  pots  are  pots,  and  only  think  of  the  angels,  and 
how  very  natural  and  beautiful  kitchen  work  is,— just  what  the  angels  would  do,  of 
course.    William  C.  Gannett. 

41—43.  called,  the  joy  of  their  entrance,  as  comp.  with  their  sorrowful  exit. 
alive,  whom  they  never  expected  to  see  alive,  known  .  .  Joppa,  so  wonderful 
an  event  would  be  soon  widely  published,  believed  .  .  l/ord,"  thus  proved 
to  be  mighty  to  raise  men  fr.  the  death  of  sin.  tarried  .  .  days,  large  place, 
people  ready  to  receive  the  word.  Simon  .  .  tanner,  there  are  still  tanneries 
on  the  seashore ;  and  the  house  of  Simon  is  yet  shown. 

*'  Many  believed  " — or  conversion  in  primitive  and  in  modern  times. — It  will  be 
useful  to  indicate  one  or  two  points  of  difierence  which  must  necessarily  obtain 
place  betwixt  conversions  in  modern  and  in  Apostolical  times.  I.  Then  conversion 
consisted  in  the  adopting  of  a  new  religion,  whilst  now  it  consists  generally  in  the 
realizing  of  an  old  and  familiar  one.  Formerly  it  was  a  faith  espoused,  now  an  old 
faith  quickened.  II.  The  greater  suddenness  and  swiftness  of  the  process,  in  most 
cases,  in  the  early  Church.  III.  Whereas,  now,  conversions  are  generally  isolated, 
formerly  whole  multitudes  were  converted  simultaneously.     Caird. 

Joppa. — Peter  "came  down"  from  the  mountains  of  Samaria  "to  the  saints 
which  dwelt  at  Lydda ;  and  all  they  that  dwelt  at  Lydda  and  Saron  saw  him  and 
turned  to  the  Lord;  "  and  "forasmuch  as  Lydda  was  nigh  to  Joppa,"  he  " arose  and 
went "  thither  to  comfort  the  disciples  mourning  for  the  loss  of  Dorcas ;  and  there 
"he  tarried  many  days"  with  the  tanner  Simon,  whose  "house  was  by  the  sea-side." 
On  the  flat  roof  of  that  house— overlooking  the  waves  of  the  western  sea,  as  they 
dash  against  the  emerging  rocks  of  the  shallow  and  narrow  harbor — the  vision  ap- 
peared which  opened  to  the  nations  far  beyond  the  horizon  of  that  sea  "  the  gates  of 
the  kingdom  of  heaven,"  and  which  called  the  Apostle  to  make  the  memorable  jour- 
ney along  the  sandy  ridge  of  the  coast,  to  find  on  the  morrow  the  first  Gentile  con- 
vert in  the  Roman  garrison  at  Csesarea.     Stanley. 


CHAPTER    THE   TENTH. 

1—3.  Csesarea,  headquarters  of  Rom.  procurator.  Italian  band,*  prob. 
acting  as  body-guard  to  the  procurator.  "It  is  worthy  of  remark  that  Lu. 
places  this  Italian  cohort  precisely  here."  devout,  something  is  said  or  suggested 
of  all  the  centurions  in  the  N.T."  people,  see  Gk.,  AadS,  is  used  esp.  of  the  chosen 
people — Jews — in  dis.  fr.  the  Gentiles,  vision,  prob.  an  outward,  visible  appear- 
ance,    ninth.    .     .     day,  hour  of  prayer,''  3  p.m. 

Co7-nelius. — "We  learn  from  the  history — 1.  That  it  is  possible  to  live  a  life  of 
piety  under  unfavorable  circumstances.  2.  That  goodness,  wherever  found,  is  no- 
ticed and  remembered  by  God.  3.  That  God  gives  more  light  to  him  who  is  con- 
scious of  his  need  of  it  and  who  humbly  seeks  it.  4.  That  in  order  to  impart  this 
greater  light  the  human  ministry  of  the  Word  has  been  appointed.     Owen. 

Cornelius,  the  centu7-ion. — Cornelius  was  one  of  those  men,  so  numerous  in  this 
eflete  age  of  idolatry,  who  were  yearning  for  a  better  worship,  and  under  that  im- 
pulse had  embraced  the  pure  Theism  of  the  Old  Testament,  so  much  superior  to 
every  other  form  of  religion  known  to  them.  They  attended  the  synagogues,  heard 
and  read  the  Scriptures,  and  were  in  a  state  of  mind  predisposing  them  to  welcome 
the  Gospel  of  Christ  when  it  was  announced  to  them.  This  class  of  persons  furnished 
the  greater  part  of  the  first  Gentile  converts.     Hackett. 

4 — 6.  what  .  .it?  Thou  wantest  with  me,  or  wouldest  have  me  do? 
memorial, «  as  a  thing  to  be  remembered,  send  .  .  Joppa,  ab.  30  m.  S.  of 
Csesarea.  house  .  .  side,  so  situated  both  bee.  water  was  needed  in  his  busi- 
ness, and  on  ace.  of  anc.  sanitary  law,  which  forbade  tanners  to  live  within  cities  bee. 
of  effluvia  fr.  their  works. 

Tlie  truth-seeker. — I.  The  character  of  this  truth-seeker — 1.  He  acted  up  to  the 
light  he  had ;  2.  He  did  not  depend  upon  his  good  works,  but  sought  something 
better.  3.  He  embraced  Christ  when  revealed  to  him ;  4.  He  impressed  others  with 
his  own  devoutness.  II.  The  heavenly  interest  in  him.  III.  His  human  guide.  IV. 
The  obstacles  removed  for  him.    V.  Peter's  sj'mpathy  with  him.    Ilomilist. 


A.D.  40. 


"  How  much  bet- 
ter do  these  vir- 
tues deserve  re- 
cording, than 
those  splendid 
mischiefs  which 
historians  call 
up  their  elo- 
quence.  to 
adorn."  R.  Cecil. 


Peter  tarries 
at  Joppa 

a  Jo.  xi.  45. 

"She,  who  to  suf- 
fering widows 
had  dispensed 
the  means  of 
living,  earned  a 
recall  to  life, 
through  the 
widows'  inter- 
cession." Cy- 
prian. 

"Keliglon  con- 
sists not  in 
knowledge,  but 
in  a  holy  life." 
Bp.    Taylor. 


Cornelius 

the 

centurion 

his  vision 

&  Tacitus  speaka 
of  an  Italian  le- 
gion {Hist.  1.  59, 
64) ;  and  an  anc. 
Inscripti'n  states 
that  volunteer 
Italian  cohorts 
served  in  Syria 
(see  Diet,  of  Ant. 
art.  Vehmn). 

cMa.  viii.  10;  Lu. 
vii.2;Ac.  xsvii.  3. 

Nearly  simul- 
taneously the 
Lord  com- 
manded  Saul  to 
preach  the  Gos- 
pej  to  the  Gen- 
tiles, and  by  a 
Divine  revelation 
taught  Peter, 
and  through  him 
the  church  at 
Jerusalem,  that 
the  Gospel  is  for 
Gentile  as  well  as 
Jew.    Abbott. 

d  Ac   ill.  1. 


he  is  told 
to  send  for 
Peter 

e  He.  vi.  10;  xill. 
16;  Ja.  11.  17. 

"  This  Implies, 
that  it  was  in 
consequence  of 
the  angel's  call- 


616 


ACTS. 


Chap. 


7— la. 


ing  him  by  a 
voice  that  he  saw 
him;  so  absorbed 
was  Cornelius 
with  the  act  in 
which  he  was  en- 
gaged." Chrysos- 
tom. 

''Those  who  give 
to  God  only  the 
shadow  of  duty, 
can  never  expect 
from  Him  a  real 
reward."    Flavel. 

"  A  man  should 
be  religious,  not 
superstitious." 
Qell. 


lie  sends 
messengers 
to  Joppa 

a  1  Co.  vii.  20;  Ep. 
vl.  5. 

"  He  inserts  the 
word  devout, 
lest  offence 
should  be  taken 
at  the  employ- 
ment of  a  soldier 
In  a  matter  of  re- 
ligion." Erasmus. 

"Jesus  Christ  In- 
tended, when  He 
opened  your 
eyes,  that  your 
eyes  should  di- 
rect your  feet. 
Light  is  a  special 
help  to  obedi- 
ence, and  obedi- 
ence is  a  singu- 
lar help  to  in- 
crease your 
light."  Flavel. 


Peter  falls 
into  a  trance 

6  Do.  xxii.8. 

c  "The  diff.  betw. 
€K<TTa(Ti.s  and 

6pa/ua  Is,  that  in 
this  case  that 
which  was  seen 
was  a  revelation 
shown  to  the  eye 
of  the  beholder 
when  rapt  into  a 
super  n  at  ural 
state,  having,  as 
Is  the  case  in  a 
dream,  no  olyective. 
reality ;  whereas, 
in  the  other  case, 
the  thing  seen 
actually  happened, 
and  was  beheld 
by  the  person  as 
an  ordinary  spec- 
tator in  the  pos- 
session of  his 
natural  senses." 
Alford. 

d  Ke.  1. 10. 


l]'7iat  your  Saviour  wants. — Is  there  nothing  that  Christ  as  your  friend,  your 
Lord,  your  Saviour,  wants  you  to  do  that  you  are  leaving  undone  to-day  ?  Do  you 
doubt  one  instant  that  with  His  high  and  deep  love  for  your  soul.  He  wants  you  to 
pray  ?  And  do  you  pray  ?  Do  you  doubt  one  instant  that  it  is  His  will  that  you 
sliould  honor,  and  help,  and  bless  all  these  men  about  you  who  are  His  brethren  ? 
And  are  you  doing  anything  like  that  ?  Do  you  doubt  one  instant  that  His  will  is 
that  you  should  make  life  serious  and  lofty  ?  Do  you  doubt  one  instant  that  He 
wants  you  to  be  pure  in  deed  and  word  and  thought  ?  And  are  you  pure  ?  Do  you 
doubt  one  instant  that  His  command  is  for  you  openly  to  own  Him,  and  declare  that 
you  are  His  servant  before  all  the  world  ?  And  have  you  done  it  ?  These  are  the 
questions  which  make  the  whole  matter  clear.  No,  not  in  quiet  lanes,  nor  in  bright 
temple  courts  as  once  He  spake,  and  not  from  blazing  heavens,  as  men  sometimes 
seem  to  expect^ — not  so  does  Christ  speak  to  us.  And  yet  He  speaks.  I  know  what 
He — there  in  all  His  glory.  He  here  in  my  heart — wants  me  to  do  to-day,  and  I  know 
that  I  am  not  mistaken  in  my  knowledge.  It  is  no  guess  of  mine.  It  is  His  voice 
that  tells  me.     Phillips  Brooks. 

7,  8.  when  .  .  called,  he  lost  no  time,  though  the  day  was  far  spent. 
devout  .  .  continually,"  happy  master !  happy  servant !  declared  .  . 
them,  wh.,  not  being  bound  to  do,  shows  they  were  fully  in  his  confidence,  and 
trustworthy. 

The  embassy  from  Ccesarea  to  Joppa. — I.  A  testimony  of  the  poverty  of  heathen- 
ism. II.  An  honorable  testimony  for  the  Gospel.  III.  A  glorious  testimony  for  the 
wonderful  power  and  love  of  God,  who  will  have  all  men  to  be  saved.     Gerok. 

A  pious  soldier. — During  the  late  unhappy  commotions  in  Ireland,  a  private  sol- 
dier in  the  army  of  Lord  Cornwallis  was  daily  observed  to  be  absent  from  his  quar- 
ters, and  from  the  company  of  his  fellow  soldiers.  He  began  to  be  suspected  of 
withdrawing  himself  for  the  purpose  of  holding  intercourse  with  the  rebels;  and  on 
this  suspicion,  probably  increased  by  the  malice  of  his  wicked  comrades,  he  was 
tried  by  a  court  martial,  and  condemned  to  die.  The  marquis  hearing  of  this, 
wished  to  examine  the  minutes  of  the  trial;  and,  not  being  satisfied,  sent  for  the 
man,  to  converse  with  him.  Upon  being  interrogated,  the  prisoner  solemnly  dis- 
avowed every  treasonable  practice  or  intention,  declared  his  sincere  attachment  to 
his  sovereign,  and  his  readiness  to  live  and  die  in  his  service:  he  affirmed  that  the 
real  cause  of  his  frequent  absence  was,  that  he  might  obtain  a  place  of  retirement 
for  the  purpose  of  private  prayer,  for  which  his  lordship  knew  he  had  no  opportunity 
among  his  profane  comrades,  who  had  become  his  enemies  merely  on  account  of  his 
profession  of  religion.  He  said  he  had  made  this  defence  on  his  trial,  but  the  of- 
ficers thought  it  so  improbable  that  they  paid  no  attention  to  it.  The  marquis,  in 
order  to  satisfy  himself  as  to  the  truth  of  his  defence,  observed,  that  if  so  he  must 
have  acquired  considerable  aptness  in  this  exercise.  The  poor  man  replied  that  as 
to  ability  he  had  nothing  to  boast  of.  The  marquis  then  insisted  upon  his  kneeling 
down  and  praying  aloud  before  him ;  which  he  did,  and  ))oured  forth  his  soul  be- 
fore God,  with  such  copiousness,  fluency,  and  ardor,  that  the  marquis  took  him  by 
the  hand,  and  said  he  was  satisfied  that  no  man  could  pray  in  that  manner  who  did 
not  live  in  the  habit  of  intercourse  with  his  God.  He  not  only  revoked  the  sentence, 
but  received  him  into  his  peculiar  favor,  placing  him  among  his  personal  attendants, 
and  in  the  way  to  promotion. 

9 — 12.  housetop,  flat,  surrounded  by  a  balustrade  or  wall.*  sixth,  noon. 
trance, '^  Gk.,  ecstasy,  rapture.''  as  .  .  been,  having  the  appearance  of. 
sheet,  or  sail-cloth,  knit  .  .  corners,  suspended  by  the  edges  (/zX,  bpgin- 
nings)  or  corners.  Peter  having  been  a  fislierman,  this  vessel  may  have  had  the 
appearance,  to  him,  of  a  sail,  all  manner,  in  the  variety  lay  the  point  of  the 
lesson. 

The  vision  of  Peter. — I.  The  time  of  this  vision — at  the  sixth  hour,  the  hour  of 
prayer.  II.  The  place — upon  the  housetop.  III.  The  state  in  wh.  Peter  was  as  to 
his  body — very  hungry.  IV.  The  manner  in  which  the  vision  was  made  to  him.  V. 
The  vision  itself,  or  what  was  represented  to  him:  1.  To  his  eye;  2.  To  his  ear. 
Learn: — The  doctrine  of  the  conversion  of  tlie  Gentiles  came  first  from  heaven,  and 
was  revealed  and  made  known  by  God  himself.     Burkitt. 

Divine  guidance. — Our  lives  may  be  very  ordinary  and  commonplace;  the  events 
may  succeed  one  another  in  the  most  matter-of-fact  style;  there  may  seem  in  them 
nothing  at  all  worthy  the  attention  of  a  Divine  Ruler:  and  yet  those  ordinary  lives 


Chap.  X.  13—18. 


ACTS. 


617 


are  just  as  much  planned  and  guided  by  supernatural  wisdom  as  the  careers  of  men 
concerning  whom  all  the  world  is  talking.  Only  let  us  talce  care  to  follow  St.  Peter's 
example.  He  yielded  himself  completely  to  the  Divine  guidance,  trusted  himself 
entirely  to  Divine  love  and  wisdom,  and  then  found  in  such  trust  not  only  life 
and  safety,  but  what  is  far  better,  perfect  peace  and  sweetest  calm.  Stokes. — Souse 
of  Simon  the  Tanner. — By  far  the  most  interesting  spot  in  Jafla  is  the  traditionary 
house  of  Simon  the  Tanner.  In  order  to  reach  it  from  the  house  Vv'here  we  were 
staying,  which  was  midway  up  the  hill,  we  descended  through  a  labyrinth  of  steep 
allej's  and  stairs,  all  loathsome  with  filth ;  and  finally  were  led  into  the  court  of  a 
house,  the  outer  basement  wall  of  which  was  literally  washed  by  the  waves.  In  this 
court  there  is  a  well,  and  beside  it  the  stone  on  which  the  tanner's  leather  is  said  to 
have  been  beaten.  Even  in  the  eyes  of  the  Moslems  the  house  is  held  sacred;  and 
the  tradition  that  connects  the  spot  with  the  Scripture  history  is  so  ancient,  and,  at 
the  same  time,  so  likely  in  itself,  that  there  seems  no  good  ground  for  rejecting  it. 
Buchanan. 

13 — 16.  kill  .  .  eat,  without  regard  to  clean  or  unclean,  common," 
as  opposed  to  what  was  selected,  and  declared  to  be  fit  for  food,  cleansed,  or  pro- 
nounced to  be  clean,  this,  i.e.,  the  vision,  thrice,  the  voice  thrice  heard;  this 
to  leave  the  deeper  impression.*  vessel  .  .  heaven,  the  vision  disappeared, 
and  Peter  awoke. 

A  royal  manifesto  of  grace. — This  is:  I.  A  declaration  against  legal  scrupulos- 
ity, which  esteems  that  as  unclean  in  nature,  society,  art,  and  science,  which  yet  God 
will  sanctify  by  His  Spirit,  and  render  serviceable  for  His  Kingdom.  II.  A  declara- 
tion against  pride  and  carnal  delicateness,  which  shrinks  affectedly  or  effeminately 
from  contact  with  sinners  and  from  condescension  to  the  weak,  who  yet  are  included 
in  the  mercy  of  God,  and  shall  be  prepared  for  His  kingdom.  What  is  clean  before 
God,  that  make  not  thou  common. 

Tlie  purpose  of  the  vision. — The  vision  .  .  .  was  admirably  suited  to  serve  its 
purpose.  It  based  itself  ...  on  Peter's  natural  feelings  and  circumstances,  just  as 
spiritual  things  always  base  themselves  upon  and  respond  to  the  natural  shadows  of 
this  lower  life  .  .  .  Peter  was  hungry,  and  a  sheet  was  seen  let  down  from  heaven 
containing  all  kinds  of  animals,  clean  and  unclean,  together  with  creeping  things 
and  fowls  of  heaven.  He  was  commanded  to  rise  and  slay  and  appease  his  hunger. 
He  states  the  objection,  quite  natural  in  the  mouth  of  a  conscientious  Jew,  that  no- 
thing common  or  unclean  had  ever  been  eaten  by  him.  Then  the  heavenly  voice 
uttered  words  which  struck  for  him  the  death-knell  of  the  old  haughty  Jewish  ex- 
clusiveness,  inaugurating  the  grand  spirit  of  Christian  liberalism  and  of  human 
equality — "Wliat  God  hath  cleansed,  make  thou  not  common."  The  vision  was 
thrice  repeated  to  make  the  matter  sure,  and  then  the  heavens  were  shut  up  again, 
and  Peter  was  left  to  interpret  the  Divine  teaching  for  himself.  Peter,  in  the  light 
of  the  circumstances  which  a  few  moments  later  took  place,  easily  read  the  interpre- 
tation of  the  vision.     Stokes. 

17,  18.  m.ean,  as  to  its  spiritual,  religious,  significance,  men,  whom  Peter,  a 
Jew,  would  have  regarded  as  common  and  unclean,  gate,  of  the  tanner's  house. 
Simon    .     .    Peter,  he  is  inquired  for  by  name. 

The  messengers  of  the  centurion  at  Peter's  door.— How  proud  heathenism 
knocks  humbly  at  the  gates  of  Christ's  kingdom.  I.  The  great  gulf  which  had  to  be 
overpassed — Eoman  pride  and  Jewish  prejudice.  II.  The  heavenly  power  which 
paved  the  way ;  with  the  centurion,  the  drawing  of  the  Father  to  the  Son ;  with  the 
Apostle,  the  emancipating  Spirit  of  truth,  and  the  constraining  love  of  Christ.  III. 
The  propitious  welcome;  on  the  part  of  the  messengers,  humble  request ;  on  the  part 
of  Peter,  friendly  reception,     Gerok. 

A  difficulty  solved. — We  lately  read  in  the  papers  an  illustration  of  the  way  of 
salvation.  A  man  had  been  condemned  in  a  Spanish  court  to  be  shot,  but  being  an 
American  citizen  and  also  of  English  birth,  the  consuls  of  the  two  countries  inter- 
posed, and  declared  that  the  Spanish  authorities  had  no  power  to  put  him  to  death. 
What  did  they  do  to  secure  his  life,  when  their  protest  was  not  sufficient  ?  They 
wrapped  him  up  in  their  flags,  they  covered  him  with  the  Stars  and  Stripes  and  the 
Union  Jack,  and  defied  the  executioners.  "Now  fire  a  shot  if  you  dare,  for  if  you 
do  so,  you  defy  the  nations  represented  by  those  flags,  and  you  will  bring  the  powers 
of  those  two  great  empires  upon  you."  There  stood  the  man,  and  before  him  the 
soldiery,  and  though  a  single  shot  might  have  ended  his  life,  yet  he  was  as  invulner- 
able as  though  encased  in  triple  steel.     Even  so  Jesus  Christ  has  taken  my  poor 


A.D.  40. 

"  I  hate  to  see  a 
thing  done  by 
halves  ;  if  it  be 
right,  do  it  bold- 
ly; if  it  be  wrong, 
leave  it  undone." 
Gilpin. 

a  Le.  xi.  4;  xx.  25. 
6Ge.  xli.  32. 

"The  vessel  sig- 
nifies theChurch; 
the  four  corners 
the  four  parts  of 
the  world's  com- 
pass ;  the  ani- 
mals are  theGen- 
tiles  .  .  .  whom 
God  had  already 
cleansed ;  for  He 
had  accepted  the 
alms  of  Corne- 
lius."   Augustine. 

"  The  differences 
which  the  Divine 
law  compelled 
the  Jew  to  make 
In  the  matter  of 
food  were  simply 
the  type  of  the 
difference  and 
separation  wh . 
God's  love  and 
grace  had  made 
between  His 
covenant  people 
and  those  out- 
side that  cov- 
enant."   Stokes. 

"■  I  would  rather 
obey  than  work 
miracles."  Xtt- 
ther. 


the  messeii' 
gers  of 
Cornelitis 
arrive 

What  God's  Spir- 
it did  to  Peter 
miraculously  He 
does  for  us  nat- 
urally by  im- 
pressions, oppor- 
tunities, strange 
feelings  leading 
or  driving  us  now 
here  and  now 
there.  But  as 
Peter's  going 
with  the  men  led 
to  the  dissolving 
of  his  doubts,  so 
If  any  man  will 
do  God's  will  he 
shall  know  of  the 
doctrine.  The 
cure  is  often  ef- 
fected by  unex- 
pected incidents, 
and  in  unlikely 
ways ;  but  the 
man  who  prays, 
works,  and  is 
obedient  to  the 
light  he  has,  will 
find  these  lying 
across  life's  or- 


618 


ACTS. 


Chap.  X.  19—47. 


dinary  path.  J. 
W.  Burn. 

"For  nothing.but 
what  is  clean,  is 
let  down  fr.  heav- 
en.' 


■ '  Religion  Is  the 
best  armor  a 
man  can  have, 
but  it  is  the  woi'st 
cloak."  Bunyan. 

Peter  is  told 
to  go  with 
them 

"  Meditation  Is 
the  soul  of  prayer 
and  the  intention 
of  our  spirit.  It 
habituates  our 
affection  to 
heaven ;  it  hath 
permanent  con- 
tent; it  produces 
constancy  of  pur- 
pose, despising 
of  things  below, 
inflamed  desires 
of  virtue,  love  of 
God,  self-denial, 
humility  of  un- 
derstanding, and 
universal  correc- 
tion of  life  and 
manners."  Bp.J. 
Taylor. 

Peter  sets 
out  for 
Csesarea 

a  Ac.  xl.  12. 

"The  prompti- 
tude of  Peter  is 
noteworthy.  I 
once  preached  to 
a  n  enormous 
audience  in  a 
circus.  When  I 
had  finished  I 
was  quite  pros- 
trated, and  while 
in  that  condition 
a  m  an  wished  to 
Kpeak  with  me 
about  the  way  of 
life.  I  made  an 
appointment  for 
the  ne.xt  morn- 
i  n  g.  But  he 
never  came. 
And  I  have  writ- 
ten down  that  as 
one  of  the  lost 
opportunities  of 
my  life,  and  its 
memory  has 
been  a  spur  to 
me  ever  since." 
Taylor. 

Peter  meets 
Cornelius 

J)  Ac.  Xlv.  14,  15  ; 
Re.  xxii.  8,9. 

"A  Christian 
must  not  rest 
content  with  do- 


guilty  soul  ever  since  I  believed  in  Him,  and  has  wrapped  around  me  the  blood-red 
flag  of  His  atoning  sacrifice,  and  before  God  can  destroy  me  or  any  other  soul  that 
is  wrapped  in  tlie  atonement.  He  must  insult  His  Son  and  dishonor  His  sacrifice,  and 
that  He  will  never  do,  blessed  be  His  name.     SjjurgeoH. 


O  souls  which  sit  in  upper  air. 
Longing  for  heavehly  sight. 
Glimpses  of  truth  all  fleeting  fair. 

Set  in  unearthly  light- 
Is  there  no  knocking  heard  below. 
For  which  you  should  arise  and  go. 
Leaving  this  vision,  and  again 
Bearing  its  message  unto  men  ? 


Sordid  the  world  were  vision  not, 

But  fruitless  were  your  stay; 
So,  having  seen  the  sight  and  got 

The  message,  haste  away. 
Though  pure  and  bright  the  higher  air. 
And  hot  the  street,  and  dull  the  stair. 
Still,  get  thee  down,  for  who  shall  know 
But  'tis  the  Lord  who  knocks  below  ? 

Stisan  Coolidge. 


19,  20.  go  .  .  them,  even  though  they  be  neither  Jews  nor  proselytes. 
doubting  nothing,  let  your  Jewish  scruples  be  laid  aside.  I  .  .  them,  the 
reason  of  their  coming,  and  your  going. 

The  comviand  of  the  Holy  Siyirit  to  Peter  {v.  20). — I.  A  decisive  answer  to  the 
doubts  which  had  arisen  in  the  mind  of  Peter.  H.  An  injunction  strictly  in  accord- 
ance with  God's  previous  conduct  with  regard  to  the  Gentiles.  HI.  The  beginning 
of  the  Apostolic  labors  among  the  heathens.  IV.  The  first  step  against  the  cere- 
monial observances  of  the  Law.     Anon. 

Salvation  for  all. — If  I  were  to  come  as  an  accredited  agent  to  j'ou  from  the 
upper  sanctuary,  with  a  letter  of  invitation  to  you,  with  your  name  and  address  on 
it,  you  would  not  doubt  your  warrant  to  accept  it.  Well,  here  is  the  Bible — your  in- 
vitation to  come  to  Christ.  It  does  not  bear  your  name  and  address;  but  it  says, 
"  Wltosoever : "  that  takes  you  in.  It  says,  "All : "  that  takes  you  in.  It  says,  "  If 
any  : "  that  takes  you  in.     What  can  be  .surer  and  freer  than  that  ?    Br.  Chalmers. 

21,  23.  Peter  .  .  said,  etc.,  cheerful,  and  prompt  obedience,  words, 
of  instruction,  lodged,  for  their  rest  and  refreshment,  brethren,  six."  ac- 
companied, friends,  witnesses  to  the  truth  of  what  he  might  say,  and  helpers  in 
any  work  he  might  find  to  do  in  Caesarea. 

A  God-fearing  house  a  place  of  blessing. — I.  Above  the  house,  heaven  is  open; 
prayers  ascend  and  the  angels  of  God  enter.  II.  Within  the  house  dwell  chastity  and 
love  among  great  and  small,  the  masters  and  the  domestics.  HI.  Without  the  house 
blessing  fiows  by  temporal  benefits  and  an  edifying  example.  The  love  with  which 
the  servants  speak  of  their  master  is  a  beautiful  testimony  for  them  as  well  as  for 
him.     Oerok. 

A  lesson  on  hospitality. — Dr.  Payson  once,  when  travelling,  having  occasion  to 
call  on  a  lady,  when  she  and  some  of  her  friends  were  sitting  down  to  tea,  she  would 
have  him  stay,  and  treated  him  very  hospitably.  When  he  left,  he  said,  "  Madam, 
you  have  treated  me  with  much  kindness  and  hospitality,  for  which  I  sincerely  thank 
you.  Allow  me  to  ask  you  one  question  before  we  part, — How  do  you  treat  my 
Master  ? "  The  visit  was  much  sanctified,  and  led  eventually  to  the  conversion  of  the 
lady  and  her  household.  Bowes. — A  common  salvation. — The  Gospel  river  of  life 
does  not  branch  out  in  divers  streams.  There  is  not  a  broad  sweep  of  water  for  the 
rich,  the  intellectual,  and  the  cultivated,  and  a  little  scanty  runnel  where  the  poor 
may  now  and  then  come  and  get  healed  by  the  side  of  its  precarious  wave.  There  is 
no  costly  sanitarium  beneath  whose  shade  i)atrician  leprosy  may  get  by  itself  to  be 
fashionably  sprinkled  and  healed.  Naaman,  with  all  his  retinue  watching,  must  come 
and  dip  aiid  plunge  like  common  men  in  Jordan.  There  is  no  sort  of  salvation  ex- 
cept the  one  ransom  and  deliverance  that  is  purchased  for  rich  and  poor  together  by 
the  sacrifice  of  the  Lord  Jesus  Christ;  and  the  poor  beggar,  his  garment  ragged  from 
the  havoc  of  a  hundred  storms,  and  his  flesh  bleeding  from  the  ulcers  of  a  hundred 
wounds,  may  dip  eagerly  into  the  same  Bethesda,  and  emerge  unscarred  and  comely 
as  a  child.     Pnnshon. 

24 — 27.  waited,  patience  and  faith,  met,  at  the  door,  or  in  the  court  of  the 
house,  worshipped,''  paid  reverence,  prob.  not  religious  homage,  but  Oriental 
prostration,  stand  .  .  man,  human  respect  does  not  -warrant  forms  of  such 
lowly  observance  and  servile  homage.  Fit  when  ofl"ered  to  God;  when  ofiered  to 
Christ,  He  did  not  reject  it.    many,  relations  and  friends  {v.  24). 

The  words  of  Peter,  "  I  also  am.  a  man,'''  a  reproving  mirror  of  repentance 
for  all  idolizing  of  men  in  the  Clna-ch.—l.  In  the  Romish  Church,  against  the  ado- 
ration of— 1.  The  saints  in  heaven;  2.  The  pretended  successor  of  Peter  on  the  earth. 


Chap.  X.  28—33. 


ACTS. 


619 


II.  lu  the  Evangelical  Church,  against — 1.  The  over-estimation  of  the  ministerial 
otRce,  self-conceit,  and  glorification  on  the  part  of  ministers;  2.  The  idolizing  of  the 
Reformers  or  living  preachers  and  ministers — a  conversion  to  man  instead  of  to  the 
living  God,  on  the  part  of  the  Church.     Gerok. 

Character  of  Cornelius. — To  him  only  had  the  angelic  messenger  spoken,  yet 
Cornelius,  who  possessed  a  generous  love  as  well  as  a  preparing  faith,  does  not  ap- 
propriate the  promise  to  himself  alone  as  a  private  advantage,  but  calls  in  to  hear 
the  longed-for  words  of  salvation  those  whom  he  considered  just  as  worthy,  or  per- 
haps even  worthier  than  himself.  And  it  is  well  pleasing  to  God  when  one  who  is 
himself  scarcely  called  begins  to  call  others;  this  is  indeed  the  way  in  which  His 
Church  is  everywhere  multiplied.  Stier. — Homage  and  toorship. — The  entire  and 
reverential  position  of  the  body  to  the  earth,  which  is  here  meant,  is  a  mark  of  pro- 
found respect,  which  the  Jews  and  other  Orientals  rendered,  not  to  kings  only,  but 
also  to  persons  of  high  dignity.  But  the  Romans  yielded  this  homage  to  the  Deity 
only;  therefore  Peter  declined  it  by  saying,  "  I  myself  also  am  a  man."  Cornelius 
was,  however,  a  man  that  "feared  God,"  and  would  not,  in  that  case,  give  Divine 
honors  to  a  creature;  yet  he  so  honored  his  servant  that  he  found  it  dithcult  to  pre- 
serve the  true  distinction  between  the  ambassador  and  the  principal.     Cobbin. 

28,  29.  unlawful,"  a  violation  rather  of  trad,  than  of  law;  yet  the  custom 
■was  supposed  to  be  warranted  by  the  laws  of  Moses.*  God,  who  made  all  men.<^ 
shewed,  taught,  convinced,  call,  or  to  act  towards,  gainsaying',  saying 
against,  denying,  disputing,  intent,  reason.  Perh.  it  was  for  the  instruction  of 
others  that  P.  would  have  all  the  circumstances  rehearsed. 

Christianity  versus  exclusiveness. — I.  Christianity  is  adapted  to  man  in  all  the 
aspects  of  his  being.  II.  Earnest  and  humble  eflbrts  after  a  complete  knowledge 
of  truth  will  be  gloriously  rewarded.  III.  It  is  the  duty  of  all  who  know  the  truth 
to  disseminate  its  blessings.  (1)  The  specialty  of  God's  knowledge;  (2)  All  the 
children  of  God  shall  be  taught  by  Himself;  (3)  The  Divine  command  is  to  be 
obeyed,  however  it  may  oppose  our  preconceptions  of  duty.     Parker. 

Meeting  of  Peter  and  the  messengers  of  Cornelius. — "  It  is  observable,  that  in 
his  first  surprise  Peter's  salutation  to  the  party  assembled  almost  takes  the  form  of 
a  reproach  to  them  for  being  foreigners ;  in  fact,  he  half  excuses  himself  for  having 
come.  But  from  this  he  is  led  into  a  confession  of  his  previous  error,  and  an  open 
declaration  that  no  man  was  either  common  or  unclean.  He  then  calls  himself 
simply  a  '  man  that  is  a  Jew,'  and  with  more  courtesy  styles  the  Gentiles  '  men  of 
another  nation.'  He  also  classes  himself  as  a  fellow-man  with  all  that  were  present, 
under  that  God  who  had  called  them  together."    Stier. 

30 — 33.  Cornelius,  succinctly  narrates  the  circumstances,  fasting,  fr. 
the  morn,  of  the  day.  until  .  .  hour,  until  3  p.m.,  when  the  angel  appeared. 
man,  having  the  app.  of  a  man.  in  .  .  clothing,'*  the  raiment  of  an  angel. 
heard,  though  a  Gentile  {vv.  84,  35).  speak,  even  an  accepted,  praying  man, 
needed  to  be  instructed  in  the  way  of  life  and  salvation,  we  .  .  God,  to  listen 
to  the  Gospel  as  men  who  must  give  account."  things  .  .  God,-''  other  than 
wh.  he  would  not  speak;  nor  anything,  so  commanded,  keep  back. 

The  ideal  congregation. — I.  The  ideal  congregation  will  be  present  at  the  ap- 
pointed place  betimes.  "  Now  therefore  we  are  all  here."  II.  The  ideal  congrega- 
tion will  never  fail  to  have  unanimity  of  representation  as  far  as  that  is  possible. 
"We  are  all  here."  If  it  could  be  said  truly,  all  who  could  be  are  here,  we  would 
have  great  reason  to  rejoice.  III.  The  ideal  congregation  will  be  reverent.  "  We 
are  all  here  before  God."  IV.  The  ideal  congregation  will  be  attentive.  "We  are 
ail  here  present  before  God  to  hear  all  things."  V.  The  ideal  congregation  will  be 
sympathetic.  VI.  The  ideal  congregation  will  be  receptive.  VII.  The  ideal  con- 
gregation will  be  unprejudiced.  "  We  are  all  here  before  God  to  hear  all  things  that 
are  commanded  thee  of  God."  VIII.  The  ideal  congregation  will  be  obediently  dis- 
posed. "All  that  is  commanded  thee  of  God."  Nothing  can  be  of  real  value  in 
God's  sight  which  does  not  shape  itself  into  obedience.     Tliomas. 

A  sheepcotfor  a  closet.— Dr.  Milne,  a  laborious  and  useful  missionary  in  China, 
in  his  early  years  attended  a  Sabbath  evening  school,  which  was  taught  in  the  neigh- 
borhood of  his  residence.  Here  his  knowledge  of  Evangelical  truth  increased,  and 
considerable  impressions  of  its  importance  were  made  upon  his  mind.  Sometimes 
he  used  to  walk  home  from  the  school  alone,  about  a  mile  over  the  brow  of  a  hill, 
praying  all  the  way.    At  this  time  he  began  the  worship  of  God  in  his  mother's  fam- 


ing himself  what 
Christ  com- 
mands; but 
must  also  dis- 
pose his  actions 
so  as  may  most 
tend  to  God's 
honor;  this  con- 
sists In  bringing 
in  many  disci- 
ples unto  Him, 
and  which  ought 
to  be  as  precious 
to  a  Christian  as 
the  salvation  of 
his  soul."  Di: 
Hamviond. 

"This  was  the 
lesson  which 
Peter's  vision 
had  taught 
him:  and  he  now 
begins  to  prac- 
tise it :  the  honor 
and  equality  of 
all  mankind  in 
God's  sight." 
Alford. 

lie  inquires 
the  reason  of 
the  message 

a  Josephus  (Cont. 
Ap.  li.  29)  says: 
"  Those  foreign- 
ers who  came  to 
us  without  sub- 
mitting to  our 
laws,  Moses  per- 
mitted not  to 
have  any  inti- 
mate connecti'ns 
with  us." 

6  De.  vli.  1—3;  Jo. 
Iv.  9;  xvlli.  28; 
Ac.  xl.  3. 

c  Ac.  xvU.  26. 

Cornelius 
relates  the 
vision 


Ma. 
Lu. 


d  Ac.  1.  10; 
xxviii.  3; 
xsiv.  4. 

e  "  A'  good  soil; 
and  therefore 
speedy  fruit." 
Betigel. 

/Ac.  XX.  27. 
"God's  heavenly 
inspirations  and 
our  holy  desires 
are  so  many 
angels  of  inter- 
course and  com- 
merce between 
God  and  us  As 
teaching  bring- 
eth  us  to  know 
that  God  is  our 
supreme  truth; 
so  praying  testl- 
fieth,  that  we  ac- 
knowledge Him 
to  be  our  su- 
preme good." 
Hooker. 


620 


ACTS. 


Chap.  X.  34—38. 


"  It  is  like,  that 
having  heard 
somewhat  of  the 
Ap'atle's  preach- 
ing, and  of  the 
Jews  opposing 
their  testimony, 
and  so  knowing 
not  what  to  be- 
lieve, he  had 
earnestly  be- 
sought God  In 
his  devotions  to 
lead  him  in  the 
way  of  truth,  and 
make  known 
unto  him  what  to 
do."    J.  Mede. 

"  Many  a  hermit 
lives  in  the 
world ;  many 
a  man  of  the 
world  lives  in 
solitude."    Vinet. 


God  is  no 
respecter  of 
persons 

aKo.  11.  11;  Ga. 
li.  6. 

6  Ro.  ill.  19—22; 
iv.  5;  X.  12,13. 

"  Wherever  the 
Scripture  d  e  - 
sci'ibes  teachers 
as  opening  the 
mouth  in  their 
instructions,  it 
indicates  some 
lesson  to  us  of 
peculiar  import- 
ance." Selnecce- 
rtts. 


Peter 

preaches 

Jesus 

cIs.  Ivll.  19;  Ep. 
11.  14—17;  Col.  i. 
20. 

d  Ma.  xxviii.  18 ; 
Ro.  X.  12;  xiv.  9; 
1  Co.  XV.   27 ;   Ep. 

I.  20—23 ;  Re.  xvil. 
14;  Ro.  V.  1. 

e  Ma.  xxvU.  54; 
Mk.  XV.  39;  Lu. 
xxiii.  47. 

fLu.  iv.  18;  Ac. 

II.  22;  Ma.  Iv.  24 ; 
xil.  15. 

g  1  Jo.  HI.  8. 

"  Lord  of  all:  By 
right,  as  the  Cre- 
ator; by  merit, 
as  the  Redeemer; 
by  gift,  as  the 
only  begotten  of 
the  Father."  Ber- 
nard. 


il.V;  and  also  li old  some  meetin|2;s  for  iirayer,  with  his  sisters  and  othei  children,  iu 
a  barn  that  belonged  to  the  premises.  When  removed  from  the  immediate  care  of 
his  mother,  the  providence  of  God  placed  him  near  to  the  spot  where  one  of  those 
persons  lived,  who,  though  poor  iu  this  world,  are  rich  in  faith,  and  heirs  of  the  king- 
dom. He  used  sometimes  to  go  to  his  house,  at  the  hour  of  prayer,  when  be  and  his 
family  bowed  the  knee  and  worshipped  God,  at  the  foot  of  their  domestic  altar. 
After  reading  a  chapter  iu  the  Bible,  he  was  accustomed  to  make  some  remarks 
upon  it,  both  for  the  instruction  of  his  children,  and  as  a  preparation  for  the  solemn 
exercise  of  prayer;  these  remarks  interested  young  Milne  very  much,  and  showed 
him  a  beauty  in  the  Word  of  God  which  he  never  saw  before.  From  this  time,  more 
particularly,  he  began  to  discover  an  excellence  iu  religion,  which  led  him  to  choose 
it  as  the  only  object  deserving  the  supreme  attention  of  an  immortal  creature.  As 
the  family  in  Avhich  he  lived  were  strangers  to  religion  themselves,  and  derided  all 
others  who  made  it  their  concern,  he  was  very  unpleasantly  situated.  The  only  place 
he  found  for  retirement,  where  be  could  be  quiet  and  unnoticed,  was  a  sheepcot,  in 
which  the  sheep  were  kept  in  winter.  Here,  surrounded  with  his  fleecy  companions, 
he  often  bowed  the  knee  on  a  piece  of  turf,  which  he  carried  with  him  for  the  pur- 
pose. Many  hours  did  he  spend  there,  in  the  winter  evenings,  with  a  pleasure  to 
which  before  he  was  a  stranger;  and,  while  some  of  the  members  of  the  family  were 
plotting  bow  to  put  him  to  shame,  he  was  eating  in  secret  of  that  bread  "  which  the 
world  knoweth  not  of."     Clieever. 

34,  35.  said  .  .  I,  a  Jew.  perceive,  clearly  understand,  respecter 
.  .  persons,"  no  special  regard  for  man,  based  on  family,  name,  or  nation. 
accepted  .  .  him,''i?.F.,  "acceptable  to  Him."  "  C«2J«6fe  of  being  accepted, 
rather  than  actually  accepted" 

Divme  impartiality. — I.  This  passage  does  not  mean — 1.  That  God  paj'S  no  re- 
gard to  man  at  all ;  2.  That  God  looks  at  men  indiscriminately ;  3.  That  He  bestows 
no  blessings  on  some  which  He  imparts  not  to  others.  He  has  given  to  each  some 
distinguished  blessing  of — (1)  Mind,  (2)  Body,  or  (3)  Estate.  II.  What  then  does  it 
mean?  That  God  does  not  respect  persons:  1.  In  the  same  sense  that  man  does. 
Man's  respect  for  persons  is — (1)  Very  limited,  (2)  Very  superficial,  (3)  Selfish.  Not 
so  with  God.  2.  In  the  sense  of  limiting  His  salvation  to  any  particular  class — (1) 
The  merits  of  the  atonement  are  sufficient  for  all ;  (2)  The  force  of  moral  motive  is 
adapted  to  all ;  (3)  The  agency  of  the  Spirit  is  available  to  all.     Thomas. 

Respect  of  'persons. — This  son  of  toil,  from  whose  very  touch  your  delicacy  shrinks, 
and  who  till  Sabbath  stops  the  wheels  of  business,  and  with  her  kind  hand  wipes  the 
sweat  of  labor  from  his  brow,  never  knows  the  comfort  of  cleanly  attire,  may  have  a 
heart  within  which,  compared  with  j'ours,  is  purity  itself.  Beneath  this  soiled  rai- 
ment be  wears,  all  unseen  by  the  world's  dull  eye,  the  "raiment  of  needle-work," 
and  the  "  cleau  linen  "  of  a  Redeemer's  righteousness.  His  speech  may  be  rude,  bis 
accent  vulgar;  but  let  him  open  his  heart,  unbosom  his  secrets,  and  such  gracious 
thoughts,  such  holy  desires,  such  heavenly  aspirations,  such  hallowed  joys  come 
forth,  that  it  seems  as  if  we  bad  opeued  some  rude  sea-chest,  brought  by  a  foreign 
ship  from  southern  lauds,  which,  full  to  the  lid  with  pearls  and  gold  and  diamonds, 
loads  the  air  with  floating  odors  of  cassia  and  myrrh  and  frankincense.     Quthrie. 

36 — 38.  sent  .  .  Israel,  salvation  to  the  Jews,  and  first  ofTered  to  them. 
peace, <^  reconciliation  with  God.  he  .  .  all,"^  of  all  men,  as  well  as  of  those 
who  believe,  ye  know,  Cornelius  would  have  many  means  of  knowing.  He  may 
have  been  the  centurion  who  was  present  at  the  crucifixion.*  Galilee,  virtually 
the  starting-point  of  the  Saviour's  ministry,  after  .  .  preached,  at  close  of 
John's  ministry,  power,  to  work  mirs.,  and  authority  to  teach,  good,-'' to  all, 
and  only  good,  devil,^  the  inveterate  enemy  of  God  and  man.  God  .  .  him, 
and  manifested  by  Him. 

Wlio  went  about  doing  good. — I.  From  this  description  it  is  evident  that  He  did 
good  personally.  II.  His  mode  of  doing  good  sets  fortli  His  incessant  activity — He 
"  went  about  "on  His  errands  of  mercy.  III.  Does  not  the  text  also  imply  that  He 
went  out  of  His  way  to  do  good  ? — "  He  went  about  doing  good."  He  was  never 
deterred  by  danger  or  difliculty.  In  this  we  may  see— 1.  His  perseverance,  and— 2. 
His  unity.  Application — "He  hath  left  us  an  example  that  we  should  follow  in  His 
steps."    S}nirgeon. 

TJie  matcJiless  life. — Christ  went  about,  not  like  a  Pharisee,  to  make  a  show;  not 
like  the  Romans,  to  parade  military  prowess ;  not  like  the  Greeks,  to  display  worldly 


Chap.  X.  39—43' 


621 


wit  and  wisdom ;  but  to  do  good  to  the  bodies  and  souls  of  men.  During  the  great 
work  of  creation,  God,  in  eacli  step,  pronounced  it  "very  good";  and  when  God 
entered  upon  tiie  work  of  human  redemption  He  did  good,  and  at  its  close  He  ex- 
claimed, with  perfect  satisfaction,  "It  is  finished."  He  did  not  go  about  getting 
good,  or  becoming  good,  but  dispensing  good.  He  did  good  because  He  was  good. 
Brown. 

39 — 41.  witnesses,  beholders  fr.  the  beginning;  having  nothing  to  gain  by 
bearing  false  witness,  but  much  to  lose  by  speaking  the  truth,  tree,"  never  did 
tree  in  this  world  bear  such  fruit  before.  Truly  a  tree  of  life  for  the  healing  of  na- 
tions, openly,  to  a  sufficient  number  of  approved  men.  chosen,  that  they 
might  testify  to  what  they  saw.  eat,  e^c.,*  thus  furnishing  the  most  convincing 
proof  of  the  reality  of  that  resurrection. 

Witnesses  of  the  resurrection. — Why  did  Christ  only  show  Himself  to  witnesses 
chosen  before  of  God  ?  Why  not  publicly  to  all  the  people  ?  Consider — I.  What 
■what  would  have  been  the  eflect  of  a  public  exhibition.  II.  The  means  which  His 
t'ivine  wisdom  actually  adopted  with  a  view  of  making  His  resurrection  subservient 
to  the  propagation  of  His  Gospel.  HI.  In  selecting  a  few  witnesses,  our  Lord  was 
but  acting  according  to  the  general  course  of  His  providence.  IV.  The  witnesses 
were  few,  because  they  were  on  the  side  of  Truth.  Christ's  cause  was  the  cause  of 
light  and  religion,  therefore  His  advocates  and  ministers  were  necessarily  few.  J. 
H.  Neicman. 

St.  Peter's  boldness,  delicacy,  aiid  candor. — We  look  for  boldness  in  St.  Peter; 
and  we  find  it  in  those  words,  "We  are  witnesses,"  &c.  He  takes  upon  himself 
and  his  colleagues  all  the  responsibility ;  they  are  prepared  to  stand  by  the  truth  of 
the  facts  which  they  allege.  We  feel  the  value  of  this  emphatic  announcement; 
miracles,  to  be  believed  at  all,  must  be  believed  on  testimony  which  is  beyond  sus- 
picion and  which  cannot  be  shaken.  Then,  for  his  delicacy,  we  tind  it  in  the  sup- 
pression of  all  reference  to  the  part  which  Romans  took  in  the  crucifixion  of  our 
Lord ;  no  word  of  Pontius  Pilate,  or  Roman  soldiers,  or  sentinels  over  the  tomb. 
Any  one  who  read  the  account  for  the  first  time  would  conclude  that  none  but  Jews 
and  dwellers  in  Jerusalem  had  a  hand  in  His  death ;  especially  as  the  nailing  to  the 
Cross,  which  was  essentially  a  Roman  punishment,  is  softened  down  to  the  expres- 
sion, "hanged  on  a  tree,"  which  was  as  essentially  a  Jewish.  He  might  well  spare 
the  feelings  of  such  men  as  he  saw  before  him ;  men  in  spirit,  as  well  as  in  fact, 
utterly  guiltless  of  the  blood  of  Jesus.  And  for  the  Apostle's  candor,  we  trace  it  in 
his  assertion  that  God  had  shown  the  risen  Saviour  "  not  to  all  the  people,  but  unto 
witnesses  chosen  before  of  God,  even  to  us."  "An  announcement,"  as  Paley  re- 
marks, "  which  no  impostor  would  ever  have  made."    E.  T.  Marshall. 


42,  43.    quick, 

generations."     give 
prophecy,     that    . 
Him.« 


living  at  the  time  of  His  final  coming.«    dead,  of  all  past 

.     .     witness,   the  testimony  of  Jesus  was  the  spirit  of 

.    sins,  His  redemptive  work  their  chief  theme  concerning 


Remission  of  sins  scripturally  stated. — I.  A  valuable  Gospel  blessing — "  remis- 
sion of  sins."  II.  This  distinguished  blessing  is  communicated  through  Christ — 
"  through  His  name."  HI.  Remission  of  sins  is  received  by  faith.  lY.  This  bless- 
ing is  free  for  all  who,  being  penitent,  will  apply  for  it  in  the  way  the  Scriptures 
point  out.     v.  The  extent  of  the  declaration  of  this  benefit.     Anon. 

Tlie  sinner  forgiven. — A  German  prince,  travelling  through  France,  visited  the 
arsenal  of  Toulon,  where  the  galleys  are  kept.  The  commandant,  as  a  compliment 
to  his  rank,  said  he  was  welcome  to  set  any  one  slave  at  liberty  whom  he  should 
choose  to  select.  The  prince,  willing  to  make  the  best  use  of  this  privilege,  spoke 
to  many  of  them  in  succession,  inquiring  why  they  were  condemned  to  the  galleys. 
Injustice,  oppression,  false  accusation,  were  the  only  causes  they  could  assign;  they 
were  all  innocent  and  ill-treated.  At  last  he  came  to  one  who,  when  asked  the  same 
question,  answered  to  this  eflect:  "My  Lord,  I  have  no  reason  to  complain.  I  have 
been  a  very  wicked,  desperate  wretch.  I  have  often  deserved  to  be  broken  alive  on 
the  wheel.  I  account  it  a  great  mercy  that  I  am  here."  The  prince  fixed  his  eyes 
upon  him,  gave  him  a  gentle  blow  upon  the  head,  and  said,  "  You  wicked  wretch  ! 
it  is  a  pity  you  should  be  placed  among  so  many  honest  men :  by  your  own  confes- 
sion you  are  bad  enough  to  corrupt  them  all;  but  you  shall  not  stay  with  them 
another  day."  Then  turning  to  the  officer,  he  said,  "  This  is  the  man,  sir,  whom  I 
wish  to  see  released."    Newton. 


and  the 
resurrection 

a  Ac.  V.  30;  (Ja. 
lii.  13;  1  Pe.  ii. 
24;   Ke.  1.  7. 

b  Lu.  sxiv.  33 — 
36.  40—42;  Jo. 
XX.  21 ;  xxi.  12. 

"  Gold  Is  easily- 
counted  ;  but 
where  Is  the 
ledger  account 
of  new  Ideas  dis- 
seminated, ol 
spiritual  re- 
newals accom- 
plished, of  hu- 
man justice  and 
right  estab- 
lished, of  souls 
made  true,  and 
peaceful,  and 
strong  ?  Saul, 
unlikeliest  of  all 
the  Jews  to  hu- 
man seeming, 
will  take  up  and 
advance  the  la- 
bors of  the  mar- 
tyred Stephen  ; 
and  Cornelius, 
unlikelier  still, 
for  he  is  not  a 
Jew,  will  make 
the  crooked 
straight  and  the 
rough  places 
plain  for  the  ad- 
vent and  minis- 
try of  the  Apostle 
of  the  Gentiles." 
Clifford. 


Jesus  our 
final  Judge 

cl  Th.  Iv.  17. 

d  Ac.  xvli.  31; 
Ro.  xiv.  10 ;  2  Co. 
V.  10;  2  Ti.  Iv.  1. 

2. 

eDa.  ix.  24;  Zee. 
xlii.  1;  Mai.  Iv. 
2;  Is.  liii.  11. 

It  is  true  that  the 
Apostles  at  first 
limited  the  com- 
mission to  the 
Jewish  people, 
but  at  the  time 
of  Christ's  birth 
His  advent  was 
announced  as 
glad  tidings  to 
all  the  people  (Lu. 
11.  10);  after  His 
resurrection,  in 
the  great  com- 
mission. He  di- 
rected the  Apos- 
tles to  preach  the 
Gospel  to  every 
creature  (Ma. 
xxviil.  19 ;  Mk. 
xvi.  15);  and  Just 
before  His  ascen- 
sion He  promised 
them    that   they 


622 


ACTS. 


Chap.  z.  44—48. 


should  be  wit- 
nesses unto  the 
uttermost  part 
of  the  earth  (ch. 
i.  8).  Peter  Is  be- 
ginning to  un- 
derstand the  full 
meaning  of  the 
Lord's  com- 

mand.  Abbott. 


the  Holy 
Ghost  falls 
upon  the 
Gentiles 

a  Ga.  iii.  14. 

"  He  says,  that 
they  were  all 
gifted  with  the 
Spirit,  as  we  have 
already  ob- 
served, that  they 
all  came  with  an 
earnest  zeal  to 
learn  and  to 
obey."    Calvin. 

The  Holy  Ghost 
on  the  first  occa- 
sion was  poured 
out  upon  the 
preachers  of  the 
Word  to  qualify 
them  to  preach 
to  the  people. 
The  Holy  Ghost 
on  the  second  oc- 
casion  was 
poured  out  upon 
the  per.sons  to 
whom  the  Word 
was  preached  to 
sanction  and 
confirm  the  call 
of  the  Gentiles. 
Stokes. 


Comelitis 
and  his 
house  bap- 
ti;;ed 


b  Alford.  "What 
they  uttered  was 
humble,  earnest, 
and  inspired 
praise  to  God, 
and  thanks  to 
His  grace.  It  is 
to    be    observed 

that  erepoit  Is  not 

added  (as  in  11. 
4)."     Lange. 

c  1  Co.  1.  14—17; 
Ac.  11.  38;  vlll. 
16;  Ro.  Vl.  3; 
Oa.  lU.  27. 


44,  45.  fell,  confirming  and  accepting  P.'s  exposition  of  the  will  and  work  of 
Christ,  all  .  .  word,  who  repented,  believed,  turned  to  God.  tliey  .  . 
believed,  believers  who  were  of  the  circumcision — Jews  (r.  23).  Gentiles,"  these 
therefore  were  regarded  as  representative. 

Tlie  Pentecost  of  the  Gentiles. — "  The  Holy  Ghost  fell  on  all  them  which  heard 
the  Word."  Notice — 1.  The  time.  "While  Peter  yet  spake."  There  was  no  lay- 
ing on  of  Apostolic  hands.  The  conferring  of  the  gift  was  as  direct  from  God  to 
those  Gentiles  as  it  has  been  to  the  Jews  on  the  day  of  Pentecost.  2.  The  abun- 
dance. "Was  poured  out."  3.  The  manifestations.  "Heard  them  speak  with 
tongues,  and  magnify  God."  They  were  aficcted  and  endowed  in  the  same  way 
that  their  Jewish  brethren  had  been.  Thus  this  Pentecost  of  the  Gentiles  proved 
their  right  to  an  unquestioned  place  in  the  brotherhood  of  the  saints — their  baptism 
of  the  Spirit  to  baptism  by  water.     M.  C.  Hazard. 

All  through  grace. — Two  or  three  years  before  the  death  of  that  eminent  servant 
of  Christ,  Rev.  John  Newton,  an  aged  friend  and  brother  in  the  ministry  called  on 
him  to  breakfast.  Family  prayer  followed;  and  the  portion  of  Scripture  for  the 
day  was  read  to  him.  In  it  occuiTed  the  verse,  "  By  the  grace  of  God,  I  am  what  I 
am."  After  the  reading  of  this  text,  he  uttered  this  affecting  soliloquy:  "  I  am  not 
what  I  ought  to  be, — ah  !  how  imperfect  and  deficient !  I  am  not  what  I  wish  to  be. 
I  abhor  what  is  evil,  and  I  would  cleave  to  what  is  good.  I  am  not  what  I  hope  to 
be.  Soon,  soon,  shall  I  put  off  mortality,  all  sin  and  imperfection.  Yet  though  I 
am  not  what  I  ought  to  be,  nor  what  I  wish  to  be,  nor  what  I  hope  to  be,  I  can 
truly  say  I  am  not  what  I  once  was — a  slave  to  sin  and  Satan;  and  I  can  heartily 
join  with  the  Apostle,  and  acknowledge,  '  By  the  grace  of  God,  I  am  what  I  am.' " 

46 — 48.  speak  .  .  tongues,  "  strictly  analogous  to  that  on  the  Day  of 
Pentecost."*  magnify,  "in  elevated  devotion,  and  with  a  speech  deviating  fr. 
the  intelligible  mode  of  expression  in  com.  life."  then  .  .  Peter,  promptly 
recognizing  the  will  of  God.  forbid,  to  men  whom  God  has  accepted,  well  .  . 
we,  who  can  now  claim  no  superior  standing  in  the  grace  of  God.  baptiised,* 
and  thus  received  into  the  Christian  Church. 

The  greatness  of  the  love  of  God  in  Clirist  to  men. — I.  It  regards  no  man  as 
common  and  unclean.  11.  It  goes  after  the  erring  when  they  only  seek  it.  III.  It 
laities  all  who  are  inclined  to  hear  all  things  that  are  commanded  us  by  God  in 
Christ.     Earless. 

Distinctions  in  Christianity. — The  main  distinction  between  real  Christianity  and 
the  system  of  the  bulk  of  nominal  Christians,  chiefly  consists  in  the  dift'erent  place 
which  is  assigned  in  the  two  schemes  to  the  peculiar  doctrines  of  the  Gospel.  These, 
in  the  scheme  of  nominal  Christians,  if  admitted  at  all,  appear  but  like  the  stars  of 
the  firmament  to  the  ordinary  eye.  Those  splendid  luminaries  draw  forth,  perhaps, 
occasionally,  a  transient  expression  of  admiration  when  we  behold  their  beauty,  or 
hear  of  their  distances,  magnitudes,  or  properties;  now  and  then,  too,  we  are  led, 
perhaps,  to  muse  upon  their  possible  uses;  but,  however  curious  as  subject  of  specu- 
lation, it  must,  after  all,  be  confessed  they  twinkle  to  the  common  observer  with  a 
vain  and  "idle"  lustre;  and  except  in  the  dreams  of  the  astrologer,  have  no  influ- 
ence on  human  happiness,  or  any  concern  with  the  course  and  order  of  the  world. 
But  to  the  real  Christian,  on  the  contrary,  these  peculiar  doctrines  constitute  the 
centre  to  which  he  gravitates  !  the  xery  sun  of  his  system  !  the  origin  of  all  that  is 
excellent  and  lovely  !  the  source  of  light,  and  life,  and  motion,  a7\d  genial  warmth, 
and  plastic  energy  !  Dim  is  the  light  of  reason,  and  cold  and  comfortless  our  state 
while  left  to  her  unassisted  guidance.  Even  the  Old  Testament  itself,  though  a  reve- 
lation from  Heaven,  shines  but  with  feeble  and  scanty  rays.  But  the  blessed  truths 
of  the  Gospel  are  now  unveiled  to  our  eyes,  and  we  are  called  upon  to  behold  and  to 
enjoy  "the  light  of  the  knowledge  of  the  glory  of  God,  in  the  face  of  Jesus  Christ," 
in  the  full  radiance  of  its  meridian  splendor.  The  words  of  inspiration  but  express 
our  highly-favored  state;  "we  all,  with  open  face,  beholding  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the  the  same  image,  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord."     Wilberforce. 


Chap.  xi.  X — 8. 


ACTS. 


623 


CHAPTER  THE  ELEVENTH. 

I — 3.  Judaea,  in  the  churches  of  thia  region,  heard,  with  astonishment. 
contended,"  reasoned,  expostulated,    saying,  etc.''  (See  on  x.  28,  etc.) 

The  dispute  in  the  early  church. — I.  Even  among  God's  saints,  no  one  has  been 
without  blemish  and  folly.  II.  But  on  the  other  hand,  we  must  not  put  down  the 
faults  of  the  saints  as  wickedness.  III.  If  we  have  truly  recognized  and  experienced 
the  universal  love  of  God,  we  shall  be  able  to  judge  better  of  many  events  which 
concern  the  kingdom  of  God,  although  they  occur  without  the  limits  of  our  confes- 
sion. IV.  It  was  those  of  the  circumcision  who  took  oflence  at  the  baptism  of  the 
Gentiles. 

Bigotry  is  concealed  selfishness. — Sir  Humphry  Davy,  when  he  introduced  his 
"safety  lamp,"  which  has  saved  so  many  valuable  lives,  declined  to  take  out 
a  patent  for  it,  saying  that  his  sole  object  was  to  serve  the  cause  of  humanity, 
WTiat  of  men  who  claim  prescriptive  rights  to  the  Gospel  of  Jesus  Christ!  Baxendale. 
The  bigotry  of  Romanism. — An  English  sculptor  having  an  order  to  erect  a  tablet 
over  the  grave  of  a  fellow-islander,  in  the  Protestant  Cemetery  at  Rome,  sent  the 
design  to  the  censor  as  usual.  The  inscription  terminated  with  the  common  words, 
"  Beguiescat  in  pace."  Through  this  the  censor  struck  his  pen  with  a  tremendous 
burst  of  holy  ire:  "  A  Protestant  in  peace  !  No  !  no  peace  for  a  heretic  ! "  T/ie  cru- 
elty of  bigotry. — Francis  I.,  King  of  France,  used  to  declare,  "that,  if  he  thought 
the  blood  in  his  arm  tainted  with  Lutheran  heresy,  he  would  have  it  cut  ofl",  and  that 
he  would  not  spare  even  his  own  children  if  they  entertained  sentiments  contrary  to 
the  Catholic  Church." 

4 — 6.  rehearsed,  narrated,  repeated,  expounded,  explained,  order, 
step  by  step,  in  order  of  the  events,    saying,  etc.  (See  on  x.  9,  etc.) 

The  best  testimony  of  the  servant  of  God  against  opposition  and  misapprehen- 
sion.— I.  The  Divine  injunction  of  which  he  is  conscious.  II.  The  ej'es  of  men  under 
which  he  acted.  III.  The  tranquillity  with  which  he  can  vindicate  himself.  IV.  The 
fruits  of  his  work  to  which  he  is  permitted  to  point.  Peter's  defence,  a  model  of 
hrotherly  vindication. — I.  By  its  Evangelical  meekness  and  humility.  11,  By  its 
Apostolic  firmness  and  uprightness.     Gerok. 

The  problem. — Peter  stood  confronted  with  one  of  the  most  difficult  problems 
the  Church  has  ever  had  to  solve.  The  law  that  separated  the  Jews  from  other 
nations  was  Divine.  Why  should  not  that  law  be  in  force  for  all  God's  people,  of 
whatever  name  ?  What  right  had  a  Jew  to  break  that  law  and  eat  with  the  Gentiles, 
and  receive  them  into  close  communion  ?  Was  all  the  training  of  fifteen  centuries 
to  go  for  nothing  ?  The  Jewish  nation  were  indeed  intended  for  a  missionary  na- 
tion. In  them  were  all  the  nations  of  the  earth  to  be  blessed.  But  tliey  could  con- 
ceive of  no  way  in  which  this  could  be  accomplished,  except  by  all  nations  becom- 
ing proselytes  to  the  Jewish  religion,  the  true  religion  from  God.  But  they  could 
not  make  all  nations  into  Jews.  There  were  good  men  who  were  not  Jews.  The 
Gospel  conditions  of  salvation  were  such  from  the  first  that  the  question  of  race,  or 
form,  or  ritual  was  necessarily  excluded.  Repentance  and  faith  were  the  only  con- 
ditions, and  baptism  the  recognition  of  their  acceptance.     Peloubet. 

7,  8.    and    .     .    saying,  etc.  (See  on  x.  13,  etc.) 

The  best  way  to  remove  misundersta7idings  among  brethren. — 1.  Nine-tenths  of 
the  fault-finding  comes  of  defective  information.  The  objectors  here  knew  but  very 
partially  what  Peter's  conduct  had  been,  and  none  of  the  reasons.  They  heard  that 
he  had  been  living  among  Gentiles,  but  nothing  of  the  visions  or  of  the  spiritual  re- 
sults. They  certainly  laid  themselves  open  to  a  sharp  reproof.  But  the  Apostle  did 
not  even  make  complaint.  He  wished  to  conciliate  their  better  judgment,  and  pre- 
serve peace  in  the  Church.  2.  This,  too,  conveys,  a  most  valuable  lesson  to  those 
who  find  their  course  of  action  called  into  question.  It  will  be  often  found  that 
fault-finders  proceed  on  most  inaccurate  information ;  and,  by  doing  so,  they  lay 
themselves  open  to  retort.  But  the  object  of  Christ's  servant  should  be  not  to 
triumph  over  an  unreasonable  brother,  but  to  gain  victories  for  the  truth  and  main- 
tain peace  and  charity.     F)'azer. 

"  Not  so,  Lord." — The  only  method  for  every  child  of  God  to  pursue  is  to  go  to 
God  for  everything,  to  seek  constantly  the  Divine  guidance.    "  But,"  some  one  says, 


A.D.  40—41. 


Peter  retuttis 
to  Jertisaletn 

a  Ac.  XV.  1 — 5. 
b  Ga.  li.  12. 

'JTiey  that  were  of 
the  circumcision : — 
"Taken  literally, 
this  would  in- 
clude the  whole 
Church,  at  the 
time  when  the 
event  occurred, 
for  there  were  no 
Christians  as  yet 
except  Jews  and 
proselytes,  but 
St.  Luke's  narra- 
tive was  com- 
piled at  a  time 
when  '  they  that 
were  of  the  cir- 
cumcision' had 
become  a  dis- 
tinct party,  and 
when  their  influ- 
ence had  begun 
to  work,  division 
in  the  Christian 
societies.  H  e 
therefore  em- 
ploys a  name 
which  when  he 
wrote  was  full  of 
significance,  al- 
though it  had  its 
origin  only  in 
the  c  ircu  m  - 
stances  to  which 
he  here  applies 
it."     Lumby. 

"  Religious  con- 
tention is  the 
devil's  harvest." 
Fontaigne. 

Peter 
justifies 
preaching 
to  the 
Gentiles 

describes 
his  vision 

Observe  that  Pe- 
ter is  called  to  an 
account  not  only 
by  the  Apostles, 
but  also  by  the 
laity  (the  breth- 
ren), that  he  re- 
cognizes their 
right,  and  an- 
swers their  in- 
quiries. He 
claims  no  apos- 
tolic —  certainly 
no  papal  —  au- 
thority. Abbott. 


and  the 

heavenly 

command 

"The  Jew's 
mouth  Is  the 
Christian's 
heart,  noth- 
ing     impure 


624 


ACTS. 


Chap.  3k1.  9—17. 


A.D.  40—41. 


must    enter." 

Quesnel. 

••  A  Christian  in 
this  world  is  but 
gold  in  the  ore; 
at  death, the  pure 
gold  is  melted 
out  and  sepa- 
rated, and  the 
dross  cast  away 
and  consumed." 
Flavd. 

and  the 
arrival  of  the 
messengers 
from 
Csesarea 

What  is  it  to  he  a 
Christian? -K\\\AlQ 
child  was  once 
asked  what  it 
was  to  be  a  Chris- 
tian, and  she 
wisely  answered, 
"It  is  just  to  do 
whatJesus  would 
do  if  He  was  a 
little  girl  and 
lived  at  our 
house."  Spurgeon. 

and  his 
meeting 
with 
Cornelius 

oLu.  xix.  9:  Pa. 
xlx.  7;  Jo.  vi.  68; 
2Ti.  ill.  15;  Ko. 
X.  13. 

"A  sincere  Chris- 
tian is  like  a 
massive  vessel 
ol  gold,  that 
keeps  its  own 
shape  and  figure 
at  all  times,  in 
all  places,  and  in 
all  companies." 
T.  Brooks. 

and  the  con- 
clusion to 
which  he  had 
come 

6  Ma.  111.  11 ;  Ac. 
i.  5;  Joelii.  28. 

cAc.  XV.  8,  9. 

"It  Is  a  note- 
worthy fact  that, 
notwithstanding 
Peter  was  the 
first  to  extend 
Christian  fellow- 
ship to  the  Gen- 
tiles, he  subse- 
quently drew 
back  (Gal.  11.  11— 
14)."    Abbott. 

•'  He  that  Is  a 
stranger  to  him- 
self. Is  a  stranger 
to  God,  and  to 
everything  that 
may  denominate 
him  wise  and 
happy."     Baxter. 


" how  can  you  tell  when  it  is  God's  will ? "  Let  me  answer,  "If  you  stand  a  quarter 
of  a  mile  ofl'  from  your  father,  you  will  be  sore  puzzled  to  know  what  he  says ;  but 
if  you  go  within  five  feet  of  him,  everything  will  be  plain.  So,  if  you  stand  away 
from  your  Heavenly  Father,  you  will  undoubtedly  be  much  at  a  loss  to  know  what 
is  His  will;  but  if  you  live  near  to  Him,  you  will  have  no  difficulty  of  this  sort." 
Now,  it  is  true  (and  Peter  is  an  example  of  it)  that  a  Christian  may  live  near  to  God 
and  understand  His  will  and  yet  say,  "  Not  so.  Lord."  A  paroxysm  of  self-confi- 
dence may  seize  him  even  in  the  very  presence  of  God.  It  is  a  sad  commentary  on 
our  feeble  faith.     Howard  Crosby. 

9 — II.    voice    .    .    again,  etc.   (See  on  x.  14,  etc.) 

Wliat  God  has  cleansed  that  make  not  thou  common. — This  is  directed  against: 

I.  The  nature  of  the  Jewish  law.  II.  The  pride  of  Pharisaical  castes.  III.  The 
monkish  flight  from  the  world.  IV.  Puritanic  censoriousness.  Tlie  vision  of  Peter 
on  the  house-top,  a  mirror  for  the  heathen  mission :  to  show — I.  Its  heavenly  origin ; 

II.  Its  immense  field;  HI.  Its  severe  work;  IV.  Its  doubts  and  difficulties;  V.  Its 
Divine  promise.     Gerok. 

Make  me  a  Cliristiari. — I  well  recollect,  in  the  course  of  my  labors,  a  poor  Hin- 
doo youth  who  followed  me  about  the  garden  of  the  school,  asking  of  me  to  make 
him  a  Christian.  I  said,  "It  is  impossible,  my  dear  boy;  if  it  is  possible  to  do  so 
at  all,  it  is  possible  only  through  the  Lord  Jesus  Christ  to  make  you  a  Christian. 
Pray  to  Him."  How  well  I  recollect  the  sweet  voice  and  face  of  that  boy  when  he 
soon  after  came  to  me  and  said,  "  The  Lord  Jesus  Christ  has  taken  His  place  in  my 
heart."  I  asked,  "How  is  that ? "  He  replied,  "I  prayed  and  said,  ' Oh,  Lord  Jesus 
Christ !  if  You  please,  make  me  a  Christian  ! '  and  He  was  so  kind  that  He  came 
down  from  heaven,  and  has  lived  in  my  heart  ever  since."  How  simple  and  how 
touching  !     "Lord  Jesus  Christ,  if  You  please,  make  me  a  Christian  !"    Boaz. 


12 — 15.  and  .  .  Spirit,  etc.  (See  on  x.  19,  etc.) 
ily.  saved,"  this  now  mentioned  for  the  first  time,  us 
with  like  results. 


house,  household,  fam- 
.    .    beginning,  and 


Cornelius. — I.  The  circumstances  that  surround  the  conversion  of  Cornelius :  1. 
The  wonderful  acting  of  God's  providence;  2.  The  direct  influence  of  prayer;  3.  The 
energy  that  characterizes  those  who  are  truly  seeking  spiritual  enlightenment;  4. 
The  honor  put  upon  human  instrumentality.  II.  The  means  by  which  this  conver- 
sion was  effected:  1.  Not  by  the  miracle  nor  by  the  desire  of  providential  mysteries; 
2.  By  the  Holy  Spirit  and  the  Word,  the  Divinely  appointed  means  of  faith  and  sal- 
vation. III.  The  results  that  ensued:  1.  In  the  Church  at  Jerusalem;  2.  In  the 
family  of  the  centurion;  3.  In  the  extended  labors  of  Apostolic  preachers.  Preach- 
er^s  Port. 

Saved  by  words. — Even  in  the  ordinary  experience  of  life  men  are  saved  by 
words — the  ■v\t>rd3  of  their  fellows.  When  a  blind  man  avoids  a  precipice,  and  turns 
into  a  path  of  safety  at  the  warning  voice  of  a  benevolent  passenger,  he  has  been 
saved  by  words.  When  the  various  portions  of  an  army,  at  a  critical  moment,  make 
a  combined  movement  by  the  orders  of  its  chief,  conveyed  through  the  lips  of  bold 
young  men,  who  gallop  with  them  through  the  battle-field,  they  are  extricated  from 
impending  ruin,  and  conducted  to  a  place  of  safety,  by  words.  Words,  false  and 
meaningless,  however  reverently  they  may  be  received,  will  not  save;  and,  on  the 
other  hand,  words  true  and  Divine  will  not  save  those  who  despise  and  neglect  them. 
Arnot. 

16 — 17.  remembered  .  .  I/ord,*  the  wide  sense  of  that  word  now  ap- 
plied. God  .  .  us,  He,  the  Most  High,  making  no  dif.  betw.  Jew  and  Gentile." 
what  .  .  I,  what  power  or  authority  had  I  ?  withstand,  though  as  a  Jew 
having  the  same  view  as  you  now  have.     What  would  you  have  done  in  my  place  ? 

Tfie  recej)tion  of  the  first  Gentile  family  into  the  Cfiristian  brotherhood. — I.  A 
glorious  triumph  of  Divine  wisdom  and  compassion.  II.  A  beautiful  proof  of 
Christian  humility  and  friendliness.  III.  A  powerful  incitement  to  live  for  the  sal- 
vation of  souls.     Gerok. 

The  envy  of  bigotry. — In  the  reign  of  Abdallah  the  Third,  there  was  a  great 
drought  at  Bagdad;  the  Mohammedan  doctors  issued  a  decree  that  the  prayers  of  the 
faithful  should  be  offered  up  for  rain ;  the  drought  continued.  The  Jews  were  then 
l)ermitted  to  add  their  prayers  to  those  of  the  true  believers ;  the  supplications  of 
both  were  ineflectual ;  as  famine  stared  them  in  the  face,  those  dogs,  the  Christians, 


Chap.  xi.  18— a  I. 


ACTS. 


625 


were  at  length  enjoined  also  to  pray ;  it  so  liappened  that  torrents  of  rain  immedi- 
ately followed.  The  whole  Conclave,  with  the  Mufti  at  their  head,  were  now  as  in- 
dignant at  the  cessation  of  the  drought,  as  they  were  before  alarmed  at  its  continu- 
ance. Some  explanation  was  necessary  to  the  people,  and  holy  convocation  was 
held;  the  members  of  it  came  to  this  unanimous  determination: — That  the  God  of 
their  Prophet  was  highly  gratified  by  the  prayers  of  the  faithful ;  that  they  were  as 
incense  and  as  sweet  smelling  savors  unto  him,  and  that  he  refused  their  requests 
that  he  might  prolong  the  pleasure  of  listening  to  their  supplications ;  but  that  the 
prayers  of  those  Christian  infidels  were  an  abomination  to  the  Deity,  and  that  He 
granted  their  petitions,  the  sooner  to  get  rid  of  their  loathsome  importunities.  C. 
Colton. 

18.  held  .  .  peace,  were  silenced;  ceased  to  contend  with  Peter,  glori- 
fied, praised  the  largeness  of  God's  love  and  mercy,  life,"  spiritual  life  here,  eter- 
nal life  hereafter. 

True  repentance. — What  are  the  signs  of  true  "repentance  "  in  the  sight  of  God  ? 
(1)  There  is  always  sorrow  with  it.  More  or  less  intense,  it  may  be,  according  to  the 
way  in  which  God  calls,  and  previous  manner  of  life ;  but  there  must  be  some  sor- 
row. Not,  however,  that  you  must  shed  actual  tears.  Some  men  cannot.  (2)  Prac- 
tice— practical  repentance.  "'Tisnot  enough  to  say  we're  sorry,  and  repent,  and 
then  go  on  from  day  to  day,  just  as  we  always  went."  We  know  a  tree  by  its  fruit; 
and  you  who  are  penitent  will  bring  forth  works  of  repentance.     Spurgeon. 

Repentance  must  be  real. — The  gondoliers  at  Venice,  when  we  were  sojourning 
in  that  queen  of  the  Adriatic,  frequently  quarrelled  with  each  other,  and  used  such 
high  words  and  ferocious  gestures  that  we  were  afraid  murder  would  come  of  it;  yet 
they  never  came  to  blows ;  it  was  only  their  rough  way  of  disputing.  Often  and 
often  have  we  heard  men  upbraiding  themselves  for  their  sins,  and  crying  out 
against  the  evil  which  their  follies  have  wrought  them,  yet  these  very  people  have 
continued  in  their  transgressions,  and  have  even  gone  from  bad  to  worse.  They 
barked  too  much  at  sin  to  fall  to  and  destroy  it.  Their  enmity  to  evil  was  mere 
feigning;  like  the  sword-play  of  the  stage,  which  looks  like  earnest  fight,  but  no 
wounds  are  given  or  received.  Let  those  who  play  at  repentance  remember  that 
they  who  repent  in  mimicry  shall  go  to  hell  in  reality.     Spurgeoii. 

19—31.  now  they,  etc.  (See  on  viii.  1.)  Phenice,  or  Phenicia,  or  Phoe- 
nicia, a  narrow  strip  of  coast  land,  ab.  20  m.  broad,  from  Carmel  on  S.  to  Aradus 
on  N.  Principal  cities:  Tripolis,  Tyre,  Sidon,  Berytus.  Cyprus  (see  on  iv.  36). 
Antioch,  cap.  of  Syria.  So  called  by  its  founder,  Seleucus  Nicator,  in  honor  of  liis 
father  Autiochus.  Now  called  Antakieh,  with  only  6,000  pop.  Jews  only,  to 
whom,  but  for  the  mercy  of  God,  the  narrowness  of  man  would  have  limited  'the 
Gospel.  Cyrene,  Ma.  xxvii.  32.  Grecians,  B.V.,  "Greeks."  This  was  another 
door  opened  to  Grentiles.  hand  .  .  I^ord,  His  presence  with  power,  turned 
with  repentance  and  puolic  profession  of  their  new  faith.  ' 

How  the  manifold  gifts  of  Christians  contribute  to  the  general  use. — I.  Those 
who  are  received  as  guests,  give  the  Gospel  as  a  present  in  return.  II.  Those  who 
possess  the  Word  in  abundance,  impart  it  to  those  who  are  in  the  first  beginnings. 
III.  Those  who  are  blessed  with  earthly  wealth,  assist  those  who  have  nothing. 
Lisco. 

The  Church  at  Antioch. — Persecution  was  the  first  means  of  propagating  the 
Gospel.  Blow  on  the  candle,  and  you  extinguish  the  flame ;  blow  on  the  fire  in  the 
grate,  and  you  increase  it.  The  reason  is  in  the  hold  the  fire  has  upon  the  combus- 
tible substance.  If  the  hold  is  slight,  blowing  will  put  it  out;  if  deep,  will  intensify 
it.  Christ  came  to  send  fire  on  the  earth ;  the  fire  ate  its  way  down  to  the  very 
depths  of  the  disciples' spirits.  Saul  "breathed  out  threatenings,"  &c. ;  but  the 
breathing  only  fanned  the  fire.  Cynddylan  Jones. — "  Preaching  Christ "  implies  no 
special  method  of  proclaiming  the  glad  tidings.  A  letter  to  a  friend,  a  sentence  in 
casual  conversation,  a  lesson  to  a  child  on  a  mother's  lap,  or  any  other  way  by  which 
the  great  story  of  the  Cross  is  told,  is  as  truly  preaching  Christ  as  the  set  discourse 
which  has  usurped  the  name.  We  profess  to  believe  in  the  priesthood  of  all  believ- 
ers, in  opposition  to  sacerdotal  assumptions.  Are  we  as  ready  to  recognize  it  as 
laying  a  very  real  responsibility  upon  us,  and  involving  a  very  practical  inference  as 
to  our  own  conduct?  Every  Christian  is  solemnly  bound  to  take  heed  to  this : 
"Freely  ye  have  received,  freely  give."    Maclaren. 


the  Church 
agrees  with 
Peter 

a  2  Co.  vil.  10; 
Ko.  vl.  22,  23;  Jo. 
vl.  47;  Bo.  X.  12, 
13;  XV.  16. 

"  As  all  seasons 
of  the  year,  the 
nipping  frosts  as 
well  as  the  halcy- 
on days  of  sum- 
mer, do  all  con- 
spire to  the  har- 
vest, 80  it  is  in 
Providence." 
Flavel. 

"The  hand  of  the 
Lord  is  power ; 
the  face  of  the 
Lord  is  the  know- 
ledge of  God ; 
the  feet  of  the 
Lord  are  His 
presence ;  the 
seat  of  God, 
where  He  dwells, 
if  thou  art  so 
minded,  is  thy- 
self."   Augustine. 


the  Gospel  at 
Antioch 

Phoenicia.land  of 
palms,  fr.  phoi- 
nix,  a  palm. 
Palm  the  em- 
blem of  Judaea, 
hence  the  medal 
struck  by  Eoms. 
to  commemorate 
conquest  of  J.  by 
Vespasian,  has 
the  flg.  of  a  dis- 
consolate female 
seated  beneath  a 
palm-tree. 

It  is  probable 
that  no  popula- 
tions were  ever 
more  abandoned 
than  those  of 
oriental  Grecian 
cities  under  the 
Roman  empire, 
and  of  these 
cities  Antioch 
was  one  of  the 
greatest  and 
worst. 

"  Whoever  re- 
gards the  early 
history  of  Chris- 
tianity will  per- 
ceive how  neces- 
sary to  its  tri- 
umph was  that 
fierce  spirit  of 
zeal  which,  fear- 
ing no  danger, 
accepting  n  o 
compromise,  in- 
spired its  cham- 
pions and  sus- 
tained its  mar- 
tyrs." E.  B.  Lyt- 
Um. 


626 


ACTS. 


Chap.  xi.  82— a6. 


Barnabas 
sent  to 
Antioch 

Tidings,  things 
that  betide,  or 
happen.  Ice. 

tidindi,  things 
■wh.  happen.  A.S. 
tidan,  to  happen. 

a  Ac.  xiii.  43; 
xiv.  21,  22;  cf. 
Jo.  XV.  4:  1  Co. 
XV.  58;  De.  X.  20. 

"  There  is  no 
greater  sign  of 
holiness,  than 
the  procuring 
and  rejoicing  in 
another's  good." 
(?.  Herbert. 

••  •  Full  of  the 
Holy  Ghost,'  as  a 
vessel  might  be 
to  its  brim  of 
golden  wine. 
Does  that  de- 
sc  r ibe  you  ? 
Full !  A  drib- 
bling drop  or  two 
in  the  bottom  of 
the  jar :  whose 
fault  is  it?  Why 
with  that  mighty 
rushing  wind  to 
full  our  sails 
should  we  be  ly- 
ing in  sickly 
calms?  Why 
with  those 
tongues  of  fire 
should  we  be 
cowering  over 
gray  ashes?  Why 
with  that  great 
tide  should  we  be 
like  dry  water- 
courses?" Mac- 
laren. 


Bamabas 
finds  Saul 
and  brings 
him  to  Antioch 

h  See  J.  Foster 
on  "  the  Epithet 
Romantic."  Puri- 
tan, Methodist, 
etc.,  once  oppro- 
brious epithets, 
no  longer  re- 
proaches, but 
honorable 
badges.  Milton 
speaks  of  a 
"  resurrection  of 
names  and  repu- 
tations." Ac . 
xxvl.  28;  1  Pe. 
Iv.  16. 

At  Rome,  cir. 
A.D.  100,  the 
commonalty  {rul- 
gvs)  called  them 
Christians.  Ta- 
citus, Annals,  xv. 

a. 


23 — 24.  tidings,  intelligence,  came,  by  rumors,  not  special  messenger. 
sent,  to  inspect,  advise,  assist.  Barnabas  (see  on  iv.  36),  they  must  have  had 
confidence  in  his  administrative  ability,  etc.  grace  .  .  God,  in  its  visible 
manifestations  in  conversion  and  Christian  life,  exhorted  .  .  I/ord,  a  neces- 
sary exhortation,  bee.  of  peculiar  trials  of  the  Church.  A  frequent  exhortation." 
good,  hence  his  interest  in  God's  cause,  added,  by  his  labors  in  addition  to 
those  of  others. 

Barnabas. — I.  The  grace  that  Barnabas  saw:  1.  What  he  saw — "the  grace  of 
God;"  2.  What  he  felt — "was  glad;"  3.  What  he  did — "exhorted  them  all,"  etc. 
II.  The  gladness  he  experienced:  1.  The  prosperity  that  made  him  glad  was  moral 
and  spiritual,  rather  than  material;  2.  The  grace  or  virtue  that  made  him  glad  was 
possessed  and  exercised  by  others ;  3.  The  fruit  in  which  he  rejoiced  not  only  grew 
in  other  hearts,  it  was  planted  too  by  other  hands.  Why  then  rejoiced  he  ?  There  is 
not  a  finer  feature  in  any  man's  character  than  the  capacity  and  tendency  to  rejoice 
in  a  neighbor's  prosperity.  "  Charity  euvieth  not."  Barnabas  has  the  mark  of  a 
true  Christian.  III.  The  exhortation  that  he  gave,  that  they  should  cleave  to  the 
Lord.     Arnot. 

Clinging  to  the  rock. — A  long  railway  train  was  crossing  the  Alleghany  moun- 
tains, and  began  to  descend  a  steep  curve  in  a  narrow  cutting,  with  speed  that  in- 
creased every  moment.  Suddenly,  to  the  astonishment  of  the  passengers,  the  steam 
whistle  screamed  out,  and  the  brakes  were  vigorously  applied,  but  without  apparent 
effect.  What  was  the  cause  ?  Just  as  the  engine  had  begun  to  turn  the  curve,  the 
engineer  saw  a  little  girl  and  her  baby  brother  playing  on  the  track.  In  a  moment 
the  cars  would  be  on  them.  The  shriek  of  the  whistle  startled  the  little  girl,  and 
every  eye  looking  over  could  see  them.  Close  to  the  rail,  in  the  upright  rock,  was 
a  little  niche,  out  of  which  a  piece  of  rock  had  been  blasted.  In  an  instant  the  baby 
was  thrust  into  this  niche,  and  as  the  cars  came  thundering  by,  the  passengers,  hold- 
ing their  breath,  heard  the  clear  voice  of  tlie  little  sister,  on  the  other  side  of  the 
cars,  ring  out,  "Cling  close  to  the  rock,  Johnny  !  Cling  close  to  the  rock,  Johnny  ! " 
And  the  little  creature  snuggled  in  and  put  his  head  as  close  to  the  corner  of  the  rock 
as  possible,  while  the  heavy  cars  whirred  past  him  !  The  passengers  all  kept  their 
eyes  on  him  till  the  last  car  was  past.  And  many  were  the  moist  eyes  that  gazed, 
and  many  a  silent  thanksgiving  went  uj)  to  heaven.  In  a  few  hours  the  cars  stopped 
at  a  station,  where  an  old  man  and  his  son  got  out  of  the  cars.  He  had  come  so  far 
with  his  child,  who  was  coming  to  an  eastern  city  to  live,  while  the  aged  father  was 
to  turn  back  to  his  home.  All  the  dangers  that  would  harass  the  son  seemed  to 
crowd  into  the  heart  of  the  father,  as  he  stood  holding  the  hand  of  his  boj' — just  now 
to  part  with  him.  He  choked,  and  the  tears  filled  his  eyes,  and  all  he  could  say  was, 
"Cling  close  to  the  rock,  Johnny  !  "  He  wrung  the  hand  of  his  child,  and  the  pas- 
sengers left  him  standing  alone.     Dr.  Todd. 

25,  26.  seek,  his  whereabouts  not  minutely  known.  He  saw  what  sort  of 
man  was  then  specially  needed  in  Antioch.  whole  year,  a.d.  44;  fr.  a.d.  39 — 44 
Saul  had  been  in  Syria  and  Cilicia.  church,  the  congregation  of  believers  and 
hearers,  in  this  case.  Christians,''  fr.  Lat.  term. — ians  {e.g.  in  Herodmw^),  it 
may  have  been  given  them  by  Roms.,  not  given  by  Jews,  who  would  not  admit  that 
Jesus  was  the  Christ. 

A  Christian. — I.  The  sacred  name:  1.  Not  an  assumption;  2.  An  appellation. 
II.  Its  import.  One  who — 1.  Belongs  to  Christ;  2.  Imitates  Christ;  3.  Is  anointed 
with  the  Holy  Ghost.  III.  The  duties  it  imposes:  1.  Devotion  to  Christ's  service; 
2.  The  endurance  of  His  cross.     Wythe. 

Origin  of  the  name  Cliristian. — "  There  are  only  three  places  in  the  New  Testa- 
ment where  the  name  Christian  occurs.  It  is  plain  that  for  a  long  time  there  was 
no  commonly  recognized  term  of  this  kind.  Hence  they  are  called  variously, 
'  they  that  believed  '  (Acts  ii.  44),  '  the  disciples'  (vi.  1),  '  those  of  the  way '  (ix.  2), 
<tc.  Again  the  name  of  Nazarenes  was  applied  to  them  by  the  Jews,  as  a  term  of 
reproach,  but  plainly  arose  before  the  extension  of  the  faith  to  the  Gentiles.  It 
was  at  Antioch  that  the  large  accession  of  Gentiles  first  made  it  impossible  to  look 
upon  them  merely  as  a  Jewish  sect,  and  required  the  use  of  some  more  distinctive 
title.  It  was  natural,  therefore,  that  the  use  of  such  a  title  should  first  prevail 
at  Antioch.  The  Christian  name. — The  name  stands  above  all  other  names  to-day. 
Of  no  man  is  so  much  expected  as  the  Christian.  The  man  who  despises  your  faith 
expects  from  you  on  its  account  what  he  expects  from  no  other  man.  So  he  an- 
swers himself.     After  having  traduced  your  Lord,  and  disproved  your  documents, 


Cbap.  xl.  a7— 30. 


ACTS. 


62Y 


and  cast  scorn  on  your  theology,  if  you  do  anything  that  calls  down  his  displeasure 
he  is  the  first  to  accuse  of  treason  to  the  faith  you  profess.  I  ask  for  no  higher 
intellectual  and  moral  recognition  of  the  purity  of  the  religion  of  Jesus  Christ.  From 
no  atheist  is  so  much  expected  as  from  the  weakest  Christian.  By  Christians  I 
understand  Christ-ones,  and  were  we  what  we  ought  to  be  there  should  be  no  other 
designation.     Parker. 

27,  28.  prophets,"  inspired  teachers.  Agabus,  who  also  foretold  imprison- 
ment of  Paul.*  dearth,  famine:  prob.  the  one  named  by  Josephus,"  wh.  beg.  ab. 
A.D.  44.  all  .  .  world,  known  world,  or  Rom.  Empire.  Claudius,  born  9 
or  10  B.C.,  reigned  41 — 54  a.d.,  poisoned  by  his  fourth  wife,  Agrippina;  sev.  famines 
occ.  in  his  reign. 

Christianity  at  Antioch. — I.  Its  entrance  into  Antioch — 1.  Evil  overruled  for 
good  {see  v.  19);  2.  The  invincibility  of  Christian  courage;  3.  The  legitimacy  of  lay 
preaching;  4.  The  universality  of  the  Gospel.  II.  Its  achievements  there.  These — 
1.  Involved  a  Divine  change  in  the  character  of  many;  2.  Attracted  the  attention  of 
the  mother  Church;  3.  Led  to  the  settlement  of  Barnabas  and  Paul  for  twelve  months 
in  the  city;  4.  Gave  a  new  name  to  the  disciples  of  Christ;  5.  Developed  a  new 
spirit  of  beneficence  in  the  people.     Thomas. 

Providential  use  of  small  means. — In  the  first  planting  of  Christianity,  Christ  did 
not  choose  eloquent  orators,  or  men  of  authority  in  the  courts  of  kings  and  emperors, 
but  twelve  poor  mechanics  and  fishermen;  and  these  not  sent  together  in  a  troop, 
but  some  to  one  country  to  conquer  it,  and  some  another;  the  most  ridiculous  course 
in  appearance,  for  such  a  design,  as  could  be  imagined;  and  yet  in  how  short  a  time 
was  the  Gospel  spread  and  Churches  planted  by  them  in  the  several  kingdoms  of  the 
world  !  This  the  Psalmist  foresaw  by  the  spirit  of  prophecy,  when  he  said,  "Out  of 
the  mouth  of  babes  and  sucklings  hast  Thou  ordained  strength,  that  Thou  mightest 
still  the  enemy  and  the  avenger  "  (Ps.  viii.  2).  At  the  sound  of  rams'  horns  Jericho 
is  delivered  into  the  hands-  of  Israel  (Jos.  vi.  20).  By  three  hundred  men,  with  their 
pitchers  and  lamps,  the  huge  host  of  Midian  is  discomfited  (Judges  vii.  19).  The 
Protestants  besieged  at  Beziers,  in  France,  are  delivered  by  a  drunken  drummer, 
who,  going  to  his  quarters  at  midnight,  rang  the  alarm  bell  of  the  town,  not  know- 
ing what  he  did,  and  just  then  were  their  enemies  making  their  assault.  And  as 
weak  and  improbable  means  have  been  blessed  with  success  to  the  Church  in  gen- 
eral, so  to  the  preservation  of  its  particular  members  also.  A  spider,  by  weaving 
her  web  over  the  mouth  of  an  oven,  shall  hide  a  servant  of  Christ  (Du  Moulin)  from 
his  enemies,  who  took  refuge  there  in  that  bloody  Parisian  massacre.     Flavel. 

29,  30.  ability,  on  wh.  principle  the  Utile  of  the  poor  would  be  as  acceptable 
to  God  as  the  much  of  the  rich,  relief,'^  ministration  to  their  necessities,  bretb- 
ren,  recognizing  the  claims  of  the  spiritual  relationship,  elders,*  Gk.,  presbyters, 
men  of  experience  in  the  Christian  life  appointed  in  ea.  Church  to  watch  over  the 
general  discipline  and  welfare  of  the  whole  body. 

The  Church  of  Antioch. — This  new  church  proved  itself  worthy  of  its  name  in 
two  ways.  1.  It  was  the  first  to  send  out  missionaries  to  the  heathen ;  and,  2.  It 
was  the  first  to  take  up  a  collection  for  the  mother  church  at  Jerusalem  to  help  them 
in  their  sufferings  from  famine.     Peloubet. 

Apostolic  philanthropy. — Van  Lennep  tells  us  that  among  the  Nestorian  Chris- 
tians dwelling  in  the  fertile  plain  of  Ooroomia,  Persia,  charity  assumes  an  almost 
apostolic  form ;  for  it  is  their  yearly  practice  to  lay  by  a  certain  portion  of  their  crops 
iri  order  to  supply  the  wants  of  their  brethren  living  among  the  rugged  mountains  of 
Koordistan,  whose  food  often  fails  them  altogether,  or  is  carried  away  by  their  more 
powerful  enemies. 


A.D.  43—44. 

"  It  is  worthy  of 
remark  that  the 
name  Christian 
was  given,  for  all 
time,  to  the  fol- 
lowers of  Christ 
in  that  great 
Sjnrian  capital, 
Antioch, in  which 
the  persecutor  of 
God's  people, 
Antiochus  Epi- 
phanes,  had 
reigned,  whoso 
own  name  was 
connected  by 
origin  with  that 
city,  and  who 
was  a  type  of 
An  tichriat. " 
Wordsworth. 

Agabus  pre- 
dicts a  fatniue 

a  "Another  proof 
of  the  gift  of  the 
Holy  Ghost  to  the 
Church,  and  of 
the  truth  of 
Christ.  Jo.  xvl. 
13;  cf.  Ac.  XX.  23; 
xxi.  11;  Ep.  iv. 
11 ;  1  Ti.  iv.  1.  For 
prophecy  had 
ceased  with  Mal- 
achi,  thence 
called  by  the 
Jews  themselves 
'  the  seal  of  the 
prophets. '  ' ' 
Wordsworth. 

b  Ac.  xxi.  10,  11. 

c  Ant.  XX.  2,  6;  6, 
2;  Helena,  Q.  of 
Adiabene,  a  Jew- 
ish proselyte 
then  at  Jerusa- 
lem, Imported 
food  from  Egypt 
and  Cyprus,  wh. 
she  dlstr.  among 
the  people. 

relief  sent 
to  Judaea 

dJjUi  xl.  41;  Ga. 
il.  10 ;  Bo.  XV.  26, 
27;  ICo.  xvl.  1;  2 
Co.  ix.  1. 

e  Ac.  xlv.  23. 

"  One  said,  that 
hell  is  like  to  be 
full  of  good  wish- 
es, but  heaven  la 
full  of  good 
works."     Boys. 


628 


ACTS. 


Chap.  xll.  X— 8. 


A.D.  44. 

James  is 
slain  and 
Peter 
imprisoned 

a  Ma.  iv.  21 ;  x.  2; 
Mk.  i.  19. 

fc  Ma.  XX.  23. 

James  "is  the 
only  Apostle  ot 
whose  death  we 
have  any  certain 
record."  Alford. 

c  Josephus,  Ant. 
xix.  7,  3. 

dEx.  xli.  U,  15; 
xxlii.  15. 

lilttle  indeed  did 
the  mother 
dream  as  she 
presented  her 
petition —  "  Com- 
mand that  these 
my  two  sons  may 
sit,  one  -on  Thy 
right  hand,  and 
one  on  Thy  left 
hand  in  Thy 
kingdom  " — how 
that  prayer 
would  be  an- 
swered. 

the  Church 
prays  for 
Peter 

e  He.  xill.  3;    1 

Th.  V.  17 ;  Ps.  1. 
15;  Ma.  xviil.  19; 
2  Co.  1.  11;  Ep.  Ti. 
18. 

How  strong  a 
power  prayer  Is. 
It  was  stronger 
In  this  case  than 
Herod  and  his 
prison  and  his 
soldiers.  And  it 
Is  stronger  now 
than  sin  and  Sa- 
tan.   Harris. 

"That  lovely  bird 
of  Paradise, 
Christian  con- 
tent, can  sit  and 
sing  in  a  cage  of 
affliction  and 
confinement,  or 
fly  at  liberty 
thro,  the  vast  ex- 
panse of  heaven, 
with  almost 
equal  satisfac- 
tion :  while  'Even 
so.  Father;  for  so 
It  seemeth  good 
In  Thy  sight,'  Is 
the  chief  note  In 
Its  celestial 
song."  Swain. 

an  angrel 
visits  Peter 

/Ac.  V.  19;  Ps. 
xxxlv.  7;  xxxvU. 
32,  33. 


CHAPTER   THE   TWELFTH. 

I — 4.  Herod,  i.e.,  H.  Agrippa  I.,  s.  of  Aristobulua;  grands,  of  Herod  the  Gt.. 
Fr.  Caligula,  he  received  possessions  of  Philip  and  Lysanias ;  aftwds.  the  tetrarchy 
of  Antipas,  and  aftwds.  (a.d.  41)  Samaria  and  Judaea  fr.  Claudius.  At  this  time, 
therefore,  he  was  king  (trib.  to  Rome)  of  all  Palestine,  stretched  .  .  hands, 
used  his  power,  vex,  oppress,  persecute.  James,"  i-e.,  the  Elder,  s.  of  Zebedee, 
bro.  of  John,  sword,  beheaded.'  pleased  .  .  Jews,  whom,  being  a  nomi- 
nee of  Rome,  he  wished  to  gratify.  A  mere  time-serving  man  pleaser."  days  . 
.  bread,"*  the  Passover,  four  quaternions,  i-e.,  four  companies  of  four  each. 
Baster,  i?.F;,  "Passover."  bring  .  .  people,  for  trial  and  execution.  "That 
they  might  be  gratified  with  his  death."    Hackett. 

dames'  noble  end. — I.  Before  man,  indeed,  a  sad  and  melancholy  death.  II.  Be- 
fore God,  a  noble  end  and  a  beautiful  death:  1.  He  had  fulfilled  his  vocation  here 
below ;  2.  He  dies  in  the  service  of  his  Lord,  and  preaches  as  powerfully  by  his 
death,  as  his  fellow- Apostles  do  by  their  word;  3.  He  hastens  toward  his  heavenly 
destination,  whilst  he,  as  the  first  amongst  the  brethren,  receives  the  martyr's  crown, 
and  is  honored  by  sitting  at  the  right  hand  of  Christ,  which  in  his  youthful  enthusi- 
asm he  formerly  asked.     Gerok. 

Endurmg  2Jerseciition.- — Among  the  earliest  converts  to  the  doctrines  of  Friends 
in  Scotland,  was  Barclay,  of  Ury,  an  old  and  distinguished  soldier,  who  had  fought 
under  Gustavus  Adolphus  in  Germany.  As  a  Quaker,  he  became  the  object  of  per- 
secution and  abuse  at  the  hands  of  the  magistrates  and  people.  None  bore  the  in- 
dignities of  the  mob  with  greater  patience  and  nobleness  of  soul  than  this  once 
proud  gentleman  and  soldier.  One  of  his  friends,  on  an  occasion  of  uncommon  rude- 
ness, lamented  that  he  should  be  treated  so  harshly  in  his  old  age,  who  had  been  so 
honored  before.  "I  find  more  satisfaction,"  said  Barclay,  "  as  well  as  honor,  in  be- 
ing thus  insulted,  than  when,  a  few  years  ago,  it  was  usual  for  the  magistrates,  as  I 
passed  the  city  of  Aberdeen,  to  meet  me  on  the  road  and  conduct  me  to  public 
entertainment  in  their  hall,  and  then  escort  me  out  again,  to  gain  my  favor."  J.  G. 
Whittier. 

5,  6.  without  ceasing,'  R.  V.,  "  earnestly."  church,  prob.  in  special 
divisional  meeting  for  this  purpose  (12).  when,  the  time  for  trial  having  arrived. 
the  .  .  night,  Gk.,  in  that  very  night,  the  night  before  the  day  of  trial. 
bound  .  .  chains,  a  chain  fastened  to  ea.  wrist  of  the  prisoners ;  and  ea.  chain  to 
the  left  wrist  of  ea.  soldier,  ea.  soldier's  right  hand  being  free,  keepers,  the  other 
two,  who,  with  the  two  inside,  made  up  the  quaternion  on  guard,  before  .  . 
door,  i.e.,  on  the  outside. 

A  prayer-meeting  in  the  Apostolic  times. — I.  In  this  case  they  confined  their  eflbrts 
to  prayer.  II.  They  continued  in  this  effort.  It  was  no  formal  or  heartless  prayer- 
meeting.  They  must  have  possessed  strong  faith.  HI.  They  reaped  the  benefit. 
The  answer — 1.  Filled  them  with  amazement;  2.  Was  superabundant;  3.  Was  speedy. 
Stems  and  Twigs. 

Pray  for  those  in  bonds. — Mr.  Elliott,  who  labored  as  a  missionary  among  the 
American  Indians,  was  eminent  in  prayer;  and  several  instances  are  recorded  of 
remarkable  answers  having  been  given  to  his  petitions.  The  following  is  striking: 
Mr.  Foster,  a  godly  gentleman  of  Charlestown,  was,  with  his  son,  taken  by  the 
Turks;  and  the  barbarous  prince,  in  whose  dominions  he  was  become  a  slave,  was 
resolved  that,  in  his  lifetime,  no  captive  should  be  released ;  so  that  Mr.  Foster's 
friends,  when  they  had  heard  the  sad  news,  concluded  that  all  hope  was  lost.  Upon 
this,  Mr.  Elliott,  in  some  of  his  next  prayers  before  a  great  congregation,  addressed 
the  Throne  of  Grace  in  the  following  very  plain  language:  "  Heavenly  Father,  work 
for  the  redemption  of  Thy  poor  servant  Foster.  And  if  the  prince  who  detains  him 
will  not,  as  they  say,  dismiss  him  as  long  as  himself  lives.  Lord,  we  pray  Thee,  kill 
that  cruel  prince:  kill  him,  and  glorify  Thyself  upon  him."  In  answer  to  this  sin- 
gular prayer,  Mr.  Foster  quickly  returned  from  captivity,  and  brought  an  account, 
that  the  prince  who  had  detained  him  had  come  to  an  untimely  death ;  by  which 
means  he  had  been  set  at  liberty.  "Thus  we  knew,"  says  Dr.  Cotton  Mather, 
"  that  a  prophet  had  been  among  us."     Wldtecross. 

7,  8.  behold,  God's  wonderful  care  of  His  saints,  //e  never  slumbers.  Won- 
derful answer  to  prayer,     angel,'''  no  human  friend,  no  mere  rescue,    light) 


Chap.  xll.  9—xa. 


ACTS 


629 


supernatural,     smote     .     .     side,  to  awake  him.     chains     .     .    hands,   in 

the  act  of  rising,     gird,  etc.,  dress  thyself.     No  need  of  precipitate  flight. 

An  angel  of  the  Lord. — The  angels  are  the  faithful  ministers  of  Christ  and  the 
companions  of  His  servants.  I.  With  James,  they  were  employed  to  convey  his 
soul  to  glory.  II.  With  Peter,  they  were  instruments  to  deliver  him  from  his  bonds. 
III.  But  Herod  experienced  the  hand  of  the  angel  to  his  destruction. 

Peter  and  the  Clmrch. — The  arrest  of  St.  Peter  and  his  threatened  death  was  a 
great  crisis  in  the  history  of  the  primitive  Church.  St.  Peter's  life  was  very  precious 
to  the  existence  of  that  Church,  it  was  very  precious  for  the  welfare  of  mankind  at 
large,  and  so  it  was  a  fitting  time  for  God  to  raise  up  a  banner  against  triumphant 
pride  and  worldly  force  by  the  hand  of  a  supernatural  messenger.     Stokes. 

9,  lo.  went  out,"  as  one  in  a  maze;  or,  walking  in  a  dream,  true,  real,  a 
fact  of  real  life,  vision,  fr.  wh.  he  would  awake  to  all  the  horrors  of  the  prison, 
and  the  doom  that  awaitea  him.  ward,  guard,  i.e.,  soldier  on  guard,  iron  .  . 
city,  the  outer  gate  of  the  prison,  opened  .  .  accord,  by  power  of  the 
angel,  and  .  .  street,  safely  removed  fr.  the  prison,  angel  .  .  him, 
the  angel's  work  done ;  the  Apostle's  deliverance  effected. 

The  rescuing  angels  of  God. — -I.  They  come  in  the  night.  II.  They  raise  us 
from  the  ground.  III.  They  lead  us  as  in  a  dream.  IV.  They  bring  us  through 
iron  doors.  V.  They  leave  us  alone.  Tlie  deliverance  of  Peter. — I.  A  triumph  of 
Divine  power.  11.  A  reward  of  Apostolic  fidelity.  III.  A  fruit  of  intercessory 
brotherly  love.     IV.  An  overthrow  of  proud  tyrannical  rage.     Gerok. 

Angel  messengers. — "I  believe  that  angels  wait  on  us  as  truly  as  ever  they 
waited  on  Abraham,  or  Jacob,  or  Moses,  or  Elijah,  or  Mary,  or  Jesus  himself.  The 
mediaeval  painters  were  fond  of  filling  the  background  of  the  Infancy  with  countless 
angels ;  the  representation,  though  literally  false,  was  morally  true.  I  believe  that 
angels  are  encamping  around  them  that  fear  the  Lord."  Geo.  D.  Boardrnan.  In 
the  beautiful  fancy  of  Keble,  the  wearied  Apostle,  sleeping,  as  he  thought,  his  last 
sleep,  and  dreaming  of  the  glorious  witness  to  his  Lord  he  was  to  bear  when  the  day 
dawned,  would  naturally  mistake  the  angel's  touch  and  voice  for  the  summons  to 
execution.     At  the  eternal  gates,  he  waits  in  his  blissful  trance, — 


"The  unexpresslve  notes  to  hear 

Of  angel  song  and  angel  motion, 
Elsing  and  falling  on  his  ear 
Like  waves  in  Joy's  unbounded  ocean. 


His  dream  was  changed— the  tyrant's  voice 
Calls  to  that  last  of  glorious  deeds ; 

But  as  he  rises  to  rejoice. 
Not  Herod,  but  an  angel  leads." 


II,  12.  come  .  .  himself  J  out  of  his  daze  of  astonishment,  said,  to 
himself,  expectation,*  i.e.,  of  seeing  him  executed;  this  they  fully,  unanimously 
expected,  considered,  what  he  should  do ;  gathers  himself  together  after  this 
confusion  of  mind.  Mark,  prob.  the  Evang.,  and  the  spiritual  son  of  Peter.'  He 
is  sometimes  called  John.''    prajdng,  and  their  prayer  answered.^ 

Peter's  deliverance  from  jwison. — Let  us  consider — I.  The  imminent  danger  in 
which  Peter  stood:  1.  He  was  in  prison — bound  and  guarded ;  2.  After  Easter  he 
was  to  be  brought  forth — probably  to  be  executed;  3.  That  time  was  close  at  hand. 
II.  The  conduct  of  the  Church  in  this  season  of  trial:  1.  They  assembled  together  to 
pray;  2.  They  continued  in  this  holy  vrork.  III.  The  deliverance  of  Peter:  1.  The 
manner  in  which  it  took  place;  2.  The  means  which  were  employed;  3.  The  joyful 
results. 

Prayer,  a  power. — Let  us  remember  that  we  are  invited  to  ask  God  for  what  we 
want,  with  the  assurance  that  what  is  not  possible  to  men  is  easy  to  Hhn.  During 
the  War  of  the  Rebellion  one  army  was  so  surrounded  by  the  opposing  forces  that 
escape  seemed  impossible.  "We  have  got  them  now,"  said  the  advancing  general, 
"and  they  know  it.  God  Almighty  himself  cannot  save  them."  His  oflScers  agreed 
with  him.  But  their  enemies  were  led  by  a  prajing  man,  who  had  spent  an  hour  in 
his  tent  tliat  morning  asking  for  deliverance  from  God.  That  same  evening  he  was 
in  his  tent  giving  thanks  for  victory.  God  Almighty  had  saved  them.  Let  us, 
then,  ask  God  for  victory  for  His  Church,  for  the  salvation  of  souls,  for  deliverance 
of  those  in  the  grasp  of  Satan,  for  the  enlightenment  of  those  who  sit  in  darkness, 
for  the  overthrow  of  those  who  fight  against  His  kingdom.  What  triumphs  every 
year  brings  in  answer  to  prayer !  When  last  year  began,  ominous  threats  of  war 
disturbed  two  nations  who  held  a  common  faith  in  God.  The  churches  of  England 
and  America  united  in  prayer  for  peace,  with  an  answer  larger  than  they  had 
faith  to  ask  for.     Blessed  be  perils  that  drive  God's  children  to  their  knees  and  teach 


"Peter  is  told  to 
resume  the  signs 
of  his  office,  his 
girdle  and  his 
shoes."  Beda. 

If  the  answer  to 
your  prayer 
seems  slow  In 
coming,  I  am 
sure  it  would  be 
well  for  you  to 
seek,  to  discover 
if  there  be  not 
some  sandal  you 
can  bind  on,  if 
there  be  not  some 
garment  you  can 
cast  about  your- 
self, if  there  be 
not  some  follow- 
ing you  should 
set  yourself  at. 


and  delivers 
Mtn.  frota 
prison 

aGe.  xlx.  16;  Ac. 
xvi.  26. 

"It  is  a  minute 
touch  of  truth 
that  Peter  should 
mistake  for  a 
dream  what  he 
saw;  having  lain 
so  long  in  prison, 
and  his  mind 
naturally  dwell- 
ing on  his  former 
miraculous  lib- 
eration." Alford. 


he  arrives 
at  the  place 
of  meeting- 

h  2  Ch.  xvi.  9;  Da. 
ill.  28;  vi.22;  He. 
i.  14;  Job  V.  19; 
Jo.  XV.  19.  20. 

c  1  Pe.  V.  13. 

dkc.  xlii.  6,  13. 

eDa.  ix.  21—23; 
Is.  Ixv.  24. 

Prayer  is  not 
such  a  power  as 
allows  men  to 
fold  their  hands, 
and  expect  re- 
sults which  they 
might  secure  by 
the  proper  use  of 
means.  Freder- 
ick Douglass 
says :  "  When  I 
was  a  slave,  I 
prayed  earnestly 
for  freedom  and 
made  no  attempt 
to  gain  it,  and  I 
got  no  response ; 
but,  when  I  began 
to  pray  with  my 
legs,  my  prayers 
began  to  be  an- 
swered." Men 
pray  for  a  revival 


630 


of  religion,  and 
make  no  attempt 
to  secure  it  by 
more  consecrat '  d 
lives  and  more 
earnest  effort, 
and  the  revival 
does  not  come. 
Monday  Club. 

••  I  doubt  not  to 
say,  God  hatli 
never  been  so 
dearly  seen,  as 
in  the  light  of  a 
dungeon."  Bp. 
Hall. 

Rhoda's 
■words  are  not 
believed 

a  Jo.  xvlii.  16. 

Note  here  the 
genuineness  of 
the  history.  An 
Impostor  would 
have  made  the 
disciples  wel- 
come the  answer 
to  their  prayer. 
The  hist,  makes 
them  astounded. 
Which  is  truest 
to  the  deepest 
things  of  life? 
Jiobjohns. 

b  ••  This  idea  ap- 
pears here  not 
as  a  doctrine  of 
Scrip.,  but  as  a 
popular  opinion, 
which  is  neither 
affirmed  nor  de- 
nied."  Hackett. 

'•  Mark  even  the 
servant  -  girls; 
how  full  of  piety 
they  are."  Chrys- 
ostom. 

"So  slow  are  even 
the  best  of  men 
to  believe  the 
goodn'ss  of  God." 
J.  Milner, 

Peter  ad- 
mitted, de- 
scribes bis 
deliverance 

c  Ga.  i.  19;  Ac. 
XV.  13;  xxi.  18. 

dPapists  say  that 
Peter  proceeded 
now  to  Rome, 
and  labored 
there  among  the 
Jews  (Ga.  ii.  7; 
1  Pe.  1.  1).  If  so, 
he  was  the  found- 
er of  the  Church 
in  Rome;  yetPaul 
does  not  allude  to 
him  in  his  Ep.  to 
Romans.  He  was 
certainly  at  Je- 
rusalem a  tew 
years  after. 


ACTS. 


Chap.  xii.  13—17. 


them  the  meanin^!;  of  the  promise,  "Ask  and  it  shallbe  given  you;  seek  and  ye 
shall  find;  knock  and  it  shall  be  opened  unto  you."  Congregationalist,  April  15, 
1S97.  The  story  of  Peter's  deliverance  gives  us  a  glimpse  into  the  social  life  of  the 
Apostolic  churches.  Christianity,  even  more  than  Judaism,  was  a  social  religion. 
Paganism  was  not  so.  The  temples  of  their  gods  were  no  places  of  assembly.  The 
only  religious  gatherings  they  knew  were  processions  of  priests,  or  of  a  family  or 
tribe  to  some  annual  act  of  sacrifice.  The  Romans  were  puzzled  by  the  Christian 
idiosyncracy  in  this  matter.  "Even  if  these  Galileans  did  worship  Christ  as  a  God, 
why  must  they  meet  every  week — every  day  even — for  the  purpose  ?  Why  not  keep 
the  matter  within  the  bounds  their  pagan  neighbors  accepted  ?  Did  not  all  this 
meeting  and  assembling  carry  with  it  danger  to  the  state  ? "  The  earliest  Roman 
code  forbade  such  a  nocturnal  assembly  as  this  at  Mary's  house,  under  pain  of  death. 
It  allowed  of  no  popular  assemblies  but  such  as  the  magistrates  summoned  and  pre- 
sided over.  But  the  life  of  the  Christian  congregation  was  too  full  of  tender 
obligations  to  mutual  care  and  helpfulness  for  Christians  to  dispense  with  constant 
meetings,  which  were  spontaneous  and  inevitable.  They  were  practically  brothers 
and  sisters  of  a  larger  family  than  the  natural  household,  and  they  must  look  into 
each  other's  faces.     S.  S.  Times,  April  10,  1897. 

13 — 15.  damsel,  maidservant,  portress."  Rhoda  (Rose),  a  Gk.  name. 
opened  .  .  gladness,  a  lifelike  descr.  prob.  supplied  by  Mk.,  who  may  have 
been  in  the  house  at  the  time,  said  .  .  mad,  had  they  been  praying  for  P.'s 
release  they  would  hardly  have  said  this.  They  had  prob.  prayed  that  he  might  be 
supported  in  his  trial,  and  under  martyrdom,  then  said,  convinced  at  last  that 
she  had  heard  something,     angel,  guardian  angel.* 

Peter's  deliverance  from  chains  an  image  of  our  gracious  deliverance  from,  the 
cJiains  of  siu. — I.  The  severe  imprisonment:  1.  The  chains;  2.  The  keepers;  3.  The 
sleep.  II.  The  merciful  deliverance:  1.  The  messenger  fl'om  heaven ;  2.  The  awak- 
ening; 3.  The  first  walking.  III.  The  glorious  liberty:  1.  The  first  standing  on  one's 
own  feet;  2.  The  joyful  reception  by  the  brethren ;  3.  The  impotent  rage  of  the  world. 
Gerok. 

Rhoda. — We  may  see  in  the  relations  of  Rhoda  to  the  assembled  believers  a  strik- 
ing illustration  of  the  new  bond  of  union  supplied  by  the  Gospel.  Rhoda  was  a 
slave.  Her  name  being  a  Gentile  one  and  her  servile  condition  make  it  probable 
she  was  not  a  Jewess.  And  now  here  this  child-slave,  this  Gentile  has  been  touched 
by  the  same  mighty  love  as  her  mistress ;  and  Mary  and  Rhoda  were  kneeling  to- 
gether in  the  prayer-meeting  when  Peter  began  to  hammer  at  the  door.  That  slight 
girlish  figure  standing  at  the  door  of  Mary,  her  slave,  and  yet  her  sister  in  Christ, 
may  be  taken  as  pointing  symbolically  the  way  by  which  the  social  and  civic  evils  of 
this  day  are  to  be  healed,  and  the  war  of  classes  is  to  cease.     Maclaren. 

16,  17.  saw  him,  for  whom  they  had  been  praying,  and  thought  was  in  prison. 
astonished,  few  things  could  have  astonished  them  more,  beckoned,  made  a 
signal  that  he  would  speak.  They  were  all  talking  at  once  in  oriental  manner, 
shew,  for  their  comfort  and  instruction.  James,  the  Younger,  or  the  Less.''  de- 
parted, fr.  the  house;  and,  prob.,  fr.  the  city  also.** 

How  the  Lord,  in  the  loonderful  leadings  of  His  people,  manifests  His  wis- 
dom and  love. — I.  His  wisdom: — 1.  The  Church,  strengthened  by  long  peace,  is  m 
need  of  persecution ;  2.  James  is  slain,  because  in  the  counsel  of  God  the  Church,  as 
well  as  the  world,  requires  now  the  blood  of  a  martyr  from  among  the  Apostles;  3. 
Peter  is  arrested,  his  self-confidence  humbled,  and  his  final  fate  placed  before  his 
eyes.  II.  His  love: — 1.  James  receives  the  crown  of  eternal  life;  2.  Peter  the  un- 
expected gift  of  deliverance  for  this  life;  3.  The  praying  Church  receive  their 
teacher  from  deadly  danger,  given  in  answer  to  their  prayers,  and  miraculously  pre- 
sented to  them  anew.     Lisco. 

Cliristian  persistency. — That's  right.  Bang  away  !  If  Christians  will  not  bestir 
themselves  at  your  first  call,  hammer  at  them  until  they  do.  There  is  nothing  like 
persistency  for  overcoming  the  sluggishness  and  sloth  of  half-hearted  faith.  The 
preacher,  or  the  teacher,  or  the  parent,  or  the  Christian  worker  in  any  sphere,  who 
turns  away  from  the  door  of  the  heart  he  wants  to  enter,  simply  because  it  is  not 
opened  at  his  first  call,  is  not  really  deserving  of  success  in  his  mission.  "Knock, 
and  it  shall  be  opened  unto  you."  If  it  is  not  opened  the  first  time,  knock  again. 
If  it  is  not  opened  after  ten  times  knocking,  continue  knocking  until  it  is  opened. 
When  the  door  is  opened,  you  can  enter  in.  But  until  it  is  opened,  your  duty  is  to 
keep  up  a  knocking.     Trumbull. 


Chap.  xii.  iS—zA. 


ACTS. 


631 


i8,  19.  soon  .  .  day,  and  perh.  at  time  of  changing  tlie  guard,  no 
.  stir,  their  dismay  must  have  been  marked  by  much  that  was  ludicrous.  Imagine 
them  examining  the  chains,  bolts,  bars,  etc.,  and  then  questioning  ea.  other,  what 
.  .  Peter,  he  was  escaped,  but  how  ?  and  whither  ?  examined,"  placed  on 
trial,  deatn,'  more  of  revenge  than  justice  in  this.  Caesarea,  to  preside  at 
the  public  games  in  honor  of  Claudius.'^ 

The  results  of  the  Lord's  interference. — I.  His  servant  is  rescued  from  the  hands 
of  his  enemies.  11.  The  Church  is  made  joyful.  III.  The  enemy  is  cast  down  and 
retires  from  the  scene.    IV.  The  Divine  will  is  unmistakably  expressed.    Pearson. 

Tlie  death  of  Herod. — On  the  first  of  August  there  was  a  great  commemoration 
in  Cassarea.  Some  say  it  was  in  honor  of  the  Emperor's  safe  return  from  the  island 
of  Britain.  However  this  may  be,  the  city  was  crowded,  and  Herod  was  there.  On 
the  second  day  of  the  festival,  he  came  into  the  theatre.  That  theatre  had  been 
erected  by  his  grandfather,  who  had  murdered  the  Innocents ;  and  now  the  grandson 
was  there  who  had  murdered  an  Apostle.  The  stone  seats,  rising  in  a  great  semi- 
circle, tier  above  tier,  were  covered  with  au  excited  multitude.  The  king  came  in, 
clothed  in  magnificent  robes,  of  which  silver  was  the  costly  and  brilliant  material. 
It  was  early  in  the  day,  and  the  sun's  rays  fell  upon  the  king,  so  that  the  eyes  of  the 
beholders  were  dazzled  with  the  brightness  that  surrounded  him.  Voices  from  the 
crowd,  here  and  there,  exclaimed  that  it  was  the  apparition  of  something  Divine. 
And  when  he  spoke  and  made  an  oration  to  the  people,  they  gave  a  shout,  saying, 
"It  is  the  voice  of  a  god,  and  not  of  a  man."  But  in  the  midst  of  this  idolatrous 
ostentation,  an  angel  of  God  suddenly  smote  him.  He  was  carried  out  of  the 
theatre  a  dying  man,  and  on  the  6th  of  August  he  was  dead.  Conybeare  and 
Howson. 

20,  ai.  displeased,  displeasure  might  grow  into  open  hostility.  Tyte,  etc., 
i.e.,  the  Phoenicians,  came,  in  the  person  of  their  deputies,  made,  prob.  by  a 
bribe,  chamberlain,  chief  officer  of  household;  a  court  favorite,  peace,  the 
continuance  of  it.  nourished,  they  obtained  corn  fr.  Palestine  in  exchange  for 
their  merchandise."*  set  day,  etc.,^  appointed,  throne,  erected  in  the  theatre 
built  by  Herod  Gt. 

A)i  old  x>icture  of  human  society. — Here  we  have — I.  National  interdependence. 
This  serves — 1.  To  stimulate  human  activities;  2.  As  a  Divine  reproof  to  man's 
monopolies;  3.  As  a  pledge  of  international  concord.  H.  Class  wickedness:  1.  Un- 
bounded arrogance ;  2.  A  base  servility.  HI.  Retributive  justice.  IV.  Remedial 
forces:  1.  The  word  of  God;  2.  The  agency  of  the  good.   Tliomas. 

Royal  apparel. — On  the  same  side,  but  in  a  recess  formed  by  large  windows, 
appeared  three  mastowfies,  or  secretaries ;  these  were  on  our  left  hand  as  we  stood 
behind  the  ambassador's  chair ;  while  on  our  right,  near  the  door,  were  four  of  the 
principal  fazirs,  or  ministers,  with  Abul  Hassan  Khan,  who  had  accompanied 
us  to  the  palace.  Beyond  them,  and  extending  towards  the  left  side  of  the 
throne,  was  a  row  of  five  or  six  officers,  among  whom  one  held  a  most  beau- 
tiful crown  or  taje,  apparently  not  inferior  in  the  lustre  of  its  jewels  to  that  with 
which  the  monarch's  head  was  so  magnificently  decorated.  Another  of  these  officers 
wore  in  his  hands  the  scimitar  of  state ;  a  third  held  the  royal  bow  in  its  case ;  a 
fourth,  the  shield ;  and  one  a  golden  tray  or  dish  filled  with  diamonds  and  different 
precious  stones  of  wonderful  size  and  dazzling  brilliancy.  Of  the  king's  dress 
I  could  perceive  that  the  color  was  scarlet ;  but  to  ascertain  exactly  the  materials 
would  have  been  diflScult,  fi'om  the  profusion  of  large  pearls  that  covered  it  in  vari- 
ous places,  and  the  multiplicity  of  jewels  that  sparkled  all  around;  for  the  golden 
throne  seemed  studded  at  the  sides  with  precious  stones  of  every  possible  tint,  and 
the  back  resembled  a  sun  or  glory,  of  which  the  radiation  was  imitated  by  diamonds, 
garnets,  emeralds,  and  rubies.  Of  such  also  was  chiefly  composed  the  monarch's 
ample  and  most  splendid  crown;  and  the  two  figures  of  birds  that  ornamented  the 
throne,  one  perched  on  each  side  of  its  beautifully  enamelled  shoulders.  Ouseley's 
Travels  in  the  East. 

ZZ,  23.  shout,  flattering  approval;  servile  homage  of  the  crowd,  voice 
.  .  STod,  all.  to  dignity  of  manner,  and  magnanimous  condescension,  angel 
.  .  him/  comp.  with  angel  smiting  Peter  (7).  because  .  .  glory,*  as  did 
Peter*  and  Paul.'  He  willingly  accepted  the  impious  flattery,  eaten  .  . 
ghost,  painful,  horrible,  lingering  death. 

The  evil  of  pride. — ^I.  The  sin  of  Herod:  1.  A  denial  of  God's  goodness;  2.  An 


momitig  in. 
the  prison 

a  Ac.  iv.  9;  Lu. 
xxiii.  14. 

&  Ac.  xvi.  27 ;  Ma. 
xxviii.  12 — 14. 

c  Josephus,  xix. 
8.  2. 

"Worms  were 
God' 3  instru- 
ments of  retribu- 
tion. No  need 
that  He  should 
grasp  thunder- 
bolts or  come 
riding  on  the 
wings  of  the 
wind.  Julian 

would  fain  have 
trampled  Chris- 
tianity in  the 
dust ;  a  devious 
arrow.and  Julian 
was  struck  down 
before  the  face  of 
his  enemies. 
Napoleon  in- 
solently re- 
marked that  God 
he  usually  found 
on  the  side  of 
the  strongest 
battalions;  softer 
than  feathers, 
melting  at  a 
breath,  fell  on 
the  plains  of 
Russia  the  white 
flakes  of  snow, 
and  Napoleon 
was  a  fugitive, 
and  his  grand 
army  lay 
wrapped  in  its 
ghastly  winding 
sheet."  Archd. 
Farrar. 


Herod's 
oration 

dl  K.  V.  9;  Ezra 
ill.  7  ;  Ez.  xxvii. 
17. 

e  Josephus,  Ant. 
xlx.  8,  2;  Cony- 
beare and  How- 
son,  i.  139. 

•'  He  that  is 
ashamed  to  be 
seen  in  a  mean 
condition,  would 
be  proud  In  a 
splendid  one." 
iSeneca. 


Herod's 
death 

/2Ch.  xxxil.  21; 
2  S.  xxlv.  17. 

g  Da.  Iv.  37. 

h  Ac.  z.  26. 

t  Ac.  xiv.  14, 16. 


632 


ACTS. 


Chap.  xlii.  1—3. 


A.D.  a. 

••  How  will  that 
spirit  trample 
upon  men  that 
dares  vie  with 
the  Almighty!" 
Bp.  Hall. 

'•  This  horrible 
and  unusual  dis- 
ease caused  the 
death  of  several 
cruel  tyrants, 
and  is  regarded 
as  a  special  visi- 
tation of  God  by 
the  various  his- 
torians who  men- 
tion examples  of 
it.  Herod  the 
Great,  the  grand- 
father of  this 
Herod,  died  of 
the  same  dis- 
ease." Humphrq/. 

Barnabas, 
Saul,  and 
Mark  set  out 

a  Ac.  vi.  7;  xlx. 
20;  Is.  Iv.  10,  11. 

6  Col.  iv.  10. 

"  The  history  of 
the  Acts  is  noth- 
ing but  a  part  of 
the  Gospel,  and, 
in  my  opinion, 
not  the  least 
part ;  since.  In 
the  Gospel,  the 
seed  is  described 
as  being  cast  into 
the  earth :  here 
we  have  it 
springing  up, 
and  by  degrees 
e.Kpanding  and 
bringing  forth 
its  fruit."     Eras- 

WMS. 


A.D.  45. 


Saul's  first 
journey 
among  the 
heathen 

c  Ko.  xvl.  21. 

dMa.  xxvii.  32; 
Ac.  ii.  10;  xl.  20. 

e2K.  XV.  14. 

/Ma.  xlv.  1—12; 
Mk.  vi.  14  —  29; 
Lu.  lii.  1,  19,  20; 
ix.7— 9;  xxiii.  7— 
12;  xiii.  31,32. 

The  Holy  Spirit 
chose  the  two 
best  men,  the 
men  that  least 
could  be  spared. 
It  Is  a  grave  mis- 
take to  send  out 
to  foreign  fields 
third  or  tenth- 
rate  men.  Few 
churches      ever 


invasion  of  His  prerogative.  II.  His  punishment.  Such  an  impious  disposition 
shall  never  pass  unpunished:  1.  God  has  punished  it  in  many  instances;  2.  He  will 
punish  it  wherever  it  is  indulged.  Reflections: — 1.  What  need  we  have  to  watch 
the  motions  of  our  hearts  !  2.  How  careful  should  we  be  of  using  any  flattering 
words !    Simeon. 

Contending  against  Ood. — As  you  stood  some  stormy  day  on  a  sea-clifi"  and 
marked  the  giant  billow  rise  from  the  deep  to  rush  on  with  foaming  crest,  and  throw 
itself  thundering  on  the  trembling  shore,  did  you  ever  fancy  you  could  stay  its  course 
and  hurl  it  back  to  the  depths  of  ocean  ?  Did  you  ever  stand  beneath  the  leaden, 
lowering  cloud  and  mark  the  lightning's  leap,  as  it  shot  and  flashed  dazzling  athwart 
the  gloom,  and  think  you  could  grasp  the  bolt  and  change  its  path  ?  Still  more  foolish 
and  vain  his  thought  who  fancies  he  can  arrest  or  turn  aside  the  purpose  of  God, 
saying,  "  What  is  the  Almighty  that  we  should  serve  Him  ?  Let  us  break  his  bands 
asunder  and  cast  away  His  cords  from  us  ! "     Outhrie. 

24,  25.  but,  on  the  other  hand,  the  Church  prospered  when  the  persecutor 
perished,  word  .  .  grew,"  in  the  memory,  faith,  experience  of  believers. 
multiplied,  i.e.,  its  fruits  multiplied,  in  the  numbers  and  graces  of  the  Church. 
returned,  to  Antioch.  fulfilled  .  .  mimstry,  completed  the  purpose  of 
their  mission  (xi.  29,  30).  took  .  .  Mark,  the  relationship  of  Mk.  and  Bar.* 
prob.  led  to  this. 

The  success  of  the  Gospel  in  the  days  of  the  Apostles. — I.  The  word  was  opposed 
by — 1.  Jewish  prejudices;  2.  Heathen  superstition;  3.  Human  learning;  4.  The 
devil,  by  his  influence  and  agency  on  the  hearts  of  men,  opposed  the  Gospel.  H. 
This  did  not  prevent  the  rapid  success  of  the  Gospel.  1.  The  Word  is  fitly  compared 
to  good  seed;  2.  This  seed  was  sown  by  the  Apostles  in  prepared  hearts;  3.  When 
the  Word  sinks  into  the  heart,  and  takes  deep  root,  it  produces  holy  tempers  and 
actions.  HI.  The  principal  causes  of  the  extensive  promulgation  of  the  Gospel  in 
the  age  of  the  Apostles :  1.  The  extraordinary  gifts  of  the  Spirit;  2.  The  burning 
zeal  of  the  Apostles;  3.  Divine  power;  4.  The  unity  of  the  Church;  5.  Persecutions; 
6.  Prayer.     Sigma  in  Sketches  iv.  114. 

TJie  mission  of  Christianity. — Christ  appeared — the  career  of  Paganism  was 
checked,  the  fate  of  Judaism  was  sealed.  A  character  and  a  religion  were  placed  be- 
fore the  eyes  of  men  hitherto  inconceivable,  in  the  beauty  and  philosophy  of  their 
nature.  Unlike  all  other  founders  of  a  religious  faith,  Christ  had  no  selfishness,  no 
desire  of  predominance  ;  and  His  system,  unlike  all  other  systems  of  worship,  was 
bloodless,  boundlessly  beneficent,  inexpressibly  pure,  and— most  marvellous  of  all — 
went  to  break  all  bonds  of  body  and  soul,  and  to  cast  down  every  temporal  and 
every  spiritual  tyranny. 


CHAPTER    THE   THIRTEENTH 


I 3.     [Here  begins  the  ace.  of  the  first  of  Saul's  three  journeys  among  the 

heathen.]  prophets  .  .  teachers,  "  all  the  prophets  were  teachers ;  but  the 
teachers  were  not  all  prophets."  Prophets  is  the  specific  name;  teachers  the 
generic.  Niger  {black),  thought  to  have  been  an  African.  I^ucius,  perh.  a 
kinsman  of  Saul."  Cyrene,''  notes  Ma.  xxvii.  32.  Manaen,  Heb.  Menahem.' 
brought  up,  educated  with,  comrade,  ''foster-brother."  Herod,  i.e.,  Antipas;-'' 
s.  of  Herod  Gt.  and  Malthace,  uncle  of  H.  Agrippa  (xii.  20 — 23).  Now  an  exile  in 
Lyons,  tetrarch,  title  still  retained.  Courtesj'.  they,  the  prophets  and  teach- 
ers, ministered,  performed  rites  of  Christian  worship,  separate  .  .  work, 
detach  fr.  jour  number,  and  dedicate  for  a  special  work,  laid  .  .  hands,  sign 
of  blessiug,  etc.  (vi.  6). 

TJie  designation  of  Barnabas  and  Saul  to  the  missionary  work. — I.  The  per- 
sons by  whom  they  were  designated.  II.  The  reason  why  they  were  designated. 
They  were  Divinely  selected  and  Divinely  qualified  for  this  missionary  undertaking. 
HI.  The  ceremonies  by  which  they  were  designated.  The  Church,  obeying  the  voice 
of  the  Spirit,  set  them  apart;  laid  their  hands  upon  them ;  implored  the  Divine  bene- 
diction ;  and  sent  them  away.     Thomas. 

Undying  fame. — History  has  contemptuously  obliterated  from  her  annals  the 
names  of  countless  kings,  who  have  set  forth  from  their  capitals  for  the  scourge  or 
conquest  of  nations  at  the  head  of  armies,  and  with  all  the  pomp  and  circumstance 


Chap.  xiii.  4—7. 


ACTS. 


C?.% 


of  glorious  war;  but  centuries  after  these  glorious  conquerors  are  in  tlicir  turn  for- 
gotten, whom  she  still  deigns  to  commemorate,  she  will  preserve  in  tlie  grateful  mem- 
ory of  mankind  the  names  of  these  two  poor  Jews,  who  started  on  foot,  staff'  in 
hand,  with  little,  perhaps,  or  nothing  in  their  scrip  but  the  few  dates  that  suffice  to 
satisfy  the  hunger  of  the  Eastern  traveller.     Archd.  Farrar. 

The  true  riches  of  the  Church. — The  gifts  of  poverty  are  the  richest  gifts  to  the 
churches.  I  refer  not  now  to  the  widows'  mites,  richer  though  they  be  than  all  the 
gifts  of  wealth ;  but  to  gifts  richer  even  than  the  widow's  mite.  A  few  years  ago,  on 
a  wintry  morning,  a  boy  in  the  habiliments  of  poverty  entered  an  old  school-house 
among  our  Western  mountains,  and  avowed  to  the  master  his  desire  for  an  educa- 
tion. There  was  poverty  laying  one  of  her  richest  gifts  on  the  altar  of  religion ;  for 
that  boy  was  Jonas  King.  On  the  humble  shoemaker's  bench  Carey  laid  the  foundation 
of  British  Baptist  Missions.  John  Newton  found  in  his  congregation  an  unfriended 
Scotch  boy,  whose  soul  was  then  glowing  with  new-born  love  to  Christ.  He  took 
him  to  John  Thornton,  one  of  those  noble  merchants  whose  wealth,  whose  piety,  and 
whose  beneficence  increase  together.  They  educated  him;  and  that  boy  became 
Claudius  Buchanan,  whose  name  India  will  bless,  when  the  names  of  Clive  and 
Hastings  are  forgotten.  John  Bunyan  was  a  gift  of  poverty  to  the  Church. 
Zwingle  came  forth  from  an  Alpine  shepherd's  cabin ;  Melanchthon  from  an  armor- 
er's workshop;  Luther  from  a  miner's  cottage;  the  Apostles,  some  of  them,  from 
fishermen's  huts.     These  are  the  gifts  of  poverty  to  the  Church.     Harris. 

4,  5.  Seleucia,  sea-port  W.  of  Antioch.  Five  m.  N.  of  R.  Orontes.  Built  by 
Seleucus  Nicator.  Remarkable  ruins  of  docks,  tunnels,  etc.  Cyprus,"  large  isl., 
sixty  m.  fr.  coast  of  Syria.  140  m.  long,  fifty  brd.  Fertile.  Beautiful.  United  to 
Ro.  58  B.C.,  and  made  part  of  pro  v.  of  Cilicia.  Chief  cities  Paphos  and  Salamis, 
sea-port  on  E.  coast  of  Cj^prus,  of  wh.  ruins  remain  nr.  mod.  Famagosta.  Jews, 
numerous  in  Cyprus.  In  a.d.  116  they  slaughtered  240,000  of  Gk.  inhabs.  tntin- 
ister,  R.V.,  "attendant." 

Tfie  first  missionary  ship. — I.  Its  bold  crew:  1.  The  great  Paul ;  2.  The  noble 
Barnabas;  3.  The  youthful  Mark.  H.  Its  fresh  wind :  1.  The  east  wind  filled  the 
sails;  2.  The  Holy  Ghost  inspired  the  teachers.  III.  Its  favorable  anchorage;  the 
renowned  Cyprus,  with  its  natural  beauties  and  sinful  abominations.  IV.  Its  great 
prizes:     1.  The  sorcerer  vanquished ;  2.  The  governor  converted.     Gerok. 

The  Church  of  the  future. — I  believe  in  the  Church  of  the  future.  I  think  there 
is  a  day,  not  very  far  distant,  when  from  the  watch-towers  of  Asia,  once  the  land  of 
lords  manj%  there  shall  roll  out  the  exultant  chorus,  "  One  Lord  !  " — when  from  the 
watch-towers  of  Europe,  distracted  by  divisions  in  the  faith,  there  sliall  roll  up  the 
grateful  chorus,  "One  faith!" — when  from  the  watch-towers  of  our  own  America, 
torn  by  controversies  respecting  the  initiatory  right  into  the  visible  Church  of  our 
Lord  Jesus,  there  shall  roll  forth  the  inspiring  chorus,  "One  baptism!" — when 
from  the  watch-towers  of  Africa,  as  though  the  God  of  all  the  race  were  not  her 
God,  as  if  the  Father  of  the  entire  human  family  were  not  her  Father, — when  from 
the  watch-towers  of  neglected  and  despised  Africa,  there  shall  roll  forth  the  chorus, 
"One God  and  Father  of  us  all !" — when  the  sacramental  host,  scattered  all  over 
the  face  of  this  lower  creation,  shall  spring  upon  their  feet,  and,  seizing  the  harp  of 
thanksgiving,  they  shall  join  in  the  chorus  that  shall  be  responded  to  by  the  angels, 
"One  Lord,  one  faith,  one  baptism,  one  God  and  Father  of  us  all,  who  is  above  all, 
and  through  all,  and  in  [us]  all;  to  whom  be  glory,  dominion,  and  majesty,  and 
blessing  for  ever  !  "     A.  Cookman. 

6,  7.  Paphos,*  i-e.,  Neio  P.  ab.  seven  m.  N.  of  Old  P.  (so  celebrated  for  tem- 
ple of  Venus),  overthrown  by  earthquake  in  reign  of  Augustus,  who  restored  it. 
Mod.  name  Baffa,  where  there  are  ruins,  sorcerer,  magician,  soothsayer,  fortune- 
teller, false  prophet,  having  a  pretended  knowledge  of  the  future,  deputy, 
R.V.,  "proconsul";  see  Gk.,  and  note  the  accuracy  with  wh.  L.  uses  the  titles  of 
Rom.  provin.  governors.^  prudent  man,  Gk.,  man  of  intelligence:  hence  his  de- 
sire to  hear  concerning  the  new  doctrine. 

A  prudent  man. — Christian  prudence  is  seen :  1.  In  an  insatiable  thirst  for  valua- 
ble and  useful  knowledge;  2.  In  the  preference  which  it  conceives  to  every  object 
according  to  its  relative  value;  3.  In  the  subordination  of  the  passions;  4.  In  the 
foresight  of,  and  suitably  providing  for,  circumstances ;  5.  In  a  willing  subjection  to 
reproof,  and  a  disposition  rather  to  covet  it  than  complain ;  6.  In  a  capacity  for 
keeping  silent  on  all  fit  occasions ;  7.  In  observing  the  fittest  seasons  for  the  right 
improvement  of  opportunities.    (?.  Clayton. 


A.D.  45. 

have  made  the 
sacrifice  for  the 
mission  cause 
that  was  made 
by  the  Church  at 
Autioch.  Hazard. 
"To  call  men  to 
the  ministry  is  a 
free  act  of  au- 
thority, choice, 
and  wisdom, 
which  are  pro- 
perties of  a  per- 
son, and  none 
other:  nor  is 
either  the  Father 
or  the  Son,  in 
Scripture,  intro- 
duced more 
directly  clothed 
with  personal 
properties  than 
the  Holy  Ghost 
is  in  these  pla- 
ces."   Dr.   Owen, 


Seleucia, 

Cyprtts, 

Salamis 

Seleucia :  Porter' i 
Hd.  Bk.,  565; 
Bucke,  Ruins  of 
Am.  Cities,  li.  327. 

a  Ac.  Iv.  36;  xl. 
19,  20;  XV.  39; 
xxl.  3,  16;  xxvli. 

4. 

Cyprus :  Jos.  Ant. 
xvi.  4,  5;  Porter's 
Hd.  Bk.,  567; 
Stanley,  Sin.  and 
Pal.  115,  300; 
Conyt>eare  and 
Howson,  1.  21, 
144,  164,173,  188. 

The  Athenians 
commanded  by 
Anaslcrates  de- 
feated the  Per- 
sians by  land 
and  sea  at  Sa- 
lamis, B.C.  449. 


Paphos, 
Barjesus,  Ser- 
gius  Faulus 

6  See  refs.  w.  4, 5 
under  Cyprus. 

c  Cf.  Ac.  xvlli. 
12;xix.  38;Lu.  ii. 
2;  iii.  1;  Ac.  xxiil. 
24,  26,  33,  34;xxiv. 
1,  10. 

Prwdence,  false: — 
James  I .  once 
said  of  armor, 
that  "it  was  an 
excellent  inven- 
tion, for  it  not 
only  saved  the 
life  of  the  wearer, 
but  it  hindered 
him  from  doing 
harm  to  anybody 
else."      Equally 


634 


ACTS. 


Chap.  zlil.  8—X3. 


destructive  to  all 
usefulness  is 
that  excessive 
prudence  upon 
which  some  pro- 
fessors pride 
themselves :  not 
only  do  they  es- 
cape all  persecu- 
tion, but  they  are 
never  able  to 
strike  a  blow, 
much  less  fight 
a  battle,  for  the 
Lord  Jesus.  Spur- 
geon. 


Paul  rebukes 
Blymas 

a  For  full  discus- 
sion of  the  ques- 
tion,see  Conybeare 
and  Bowson,  vol.  i. 
cap.  5. 

b  Ma.  xiii.  38 ;  Jo. 
viii.  H;  1  Jo.  ili. 


"  His  Hebrew 
name,  Saul,  re- 
lates to  his  He- 
brew original ; 
and  his  Koman 
name,  Paul,  to 
his  Roman  privi- 
lege. And, where- 
as he  had  been 
called  by  his 
Jewish  name, 
Saul,  all  along 
the  story  hither- 
to, while  he  had 
been  conversing 
among  the  Jew- 
ish nation,  he, 
being  now  ap- 
pointed Apostle 
to  the  Gentiles, 
and  now  set  out 
upon  that  em- 
ployment, is 
called  by  his 
Gentile  name  all 
along  hencefor- 
ward, Paul,  and 
Saul  no  more." 
Dr.  Lightfoot. 


who  is 
struck  blind 

Perga. 
Patnphylia 

"Thus  the  tem- 
porally blindness 
of  the  eye  might 
be  ministerial  to 
the  eternal  light 
of  the  soul.  Let 
these  circum- 
stances be  con- 
sidered by  those 
who  would 
charge  Paul  with 
cruelty." 

c  Ac.  XV.  38:  Lu. 
Ix.  62;  2Ti.  iv.  11. 

d  Ac.  xli.  12. 


Elipnas  the  sorcerer. — It  may  appear  singular  that  a  person  of  his  character 
should  so  mislead  and  captivate  the  prudent  Sergius.  But  the  incident  presents,  in 
fact,  a  true  picture  of  the  times.  At  that  period  (I  abridge  Mr.  Howson's  paragraph 
here)  impostors  from  the  East,  pretending  to  magical  powers,  had  great  influence 
over  the  Roman  mind.  The  East,  but  recently  thrown  open,  was  the  land  of  mys- 
tery to  the  western  nations.  Reports  of  the  strange  arts  practised  there,  of  the  won- 
derful events  of  which  it  was  the  scene,  excited  almost  fanatically  the  imagination 
both  of  the  populace  and  the  aristocracy  of  Rome.  Syrian  fortune-tellers  crowded 
the  capital,  and  appeared  in  all  the  haunts  of  business  and  amusement.  The  strong- 
est minds  were  not  superior  to  their  influence.  Marius  relied  on  a  Jewish  prophetess 
for  regulating  the  progress  of  his  campaigns.  Pompey,  Crassus,  and  Caesar  sought 
information  from  oriental  astrology.  Juvenal  paints  to  us  the  Emperor  Tiberius 
"sitting  on  the  rock  of  Capri,  with  his  flock  of  Chaldeans  around  him."  The  astrol- 
ogers and  sorcerers,  says  Tacitus,  are  a  class  of  men  who  "will  always  be  discarded 
and  always  cherished."    Hackett. 

8 — 10.  withstood,  alarmed  for  his  profits,  frotn  .  .  faith,  fr.  hearing, 
or  believing  it.  Paul,  origin  of  name  disputed."  subtilty,  deceit,  ref.  to  occu- 
pation, mischief,  wickedness;  ref.  to  character,  child  .  .  devil,*  moral 
resemblance,  disposition,  wilt  .  .  pervert,  misrepresent,  traduce,  malign. 
right    .     .    I<ord  ?  «.e., ways  of  repentance,  faith,  obedience. 

Elymas  struck  blind. — I.  The  true  character  of  the  Gospel.  It  contains  the  only 
right  way — 1.  Of  seeking  the  Lord's  favor;  2.  Of  glorifying  His  name.  II.  The  op- 
position it  meets  with:  1.  By  subtle  disputations;  2.  By  base  calumnies.  III. 
The  evil  and  danger  of  opposing  it:  1.  The  evil  of  it  is  marked  in  the  terms  which 
the  Apostle  used;  2.  The  danger  of  it  is  marked  in  the  judgment  he  denounced 
Simeon. 

An  enemy  of  righteousness. — Mr.  Beecher  once  met  Colonel  Ingersoll,  a  great 
American  atheist,  and  Colonel  Ingersoll  began  to  discourse  on  his  atheistic  views, 
Mr.  Beecher  for  some  time  was  silent,  but,  after  a  time,  asked  to  be  allowed  to  tell 
a  story.  On  being  requested  to  do  so,  he  said,  "As  I  was  walking  down  town  to- 
day, I  say  a  poor  man  slowly  and  carefully  picking  his  way  through  mud,  in  the  en- 
deavor to  cross  a  street.  He  had  just  reached  the  middle  of  the  filth  when  a  big, 
burly  ruffian,  himself  all  bespattered,  rushed  up  to  him,  jerked  the  crutches  from 
under  the  unfortunate  man,  and  left  him  sprawling  and  helpless  in  the  pool  of  liquid 
dirt,  which  almost  engulfed  him."  "  What  a  brute  he  was!"  said  the  colonel. 
"What  a  brute  he  was  !  "  they  all  echoed.  "Yes,"  said  the  old  man,  rising  from 
his  chair,  and  brushing  back  his  long  white  hair,  "yes.  Colonel  Ingersoll,  and  you 
are  the  man.  The  human  soul  is  lame,  but  Christianity  gives  it  crutches  to  enable 
it  to  pass  the  highway  of  life.  It  is  your  teaching  that  knocks  these  crutches  from 
under  it,  and  leaves  it  a  helpless  and  rudderless  wreck  in  the  Slough  of  Despond." 

II — 13.  hand  .  .  I<ord,  not  of  Paul.  Divine  punishment,  blind,  judi- 
cial blindness;  suited  to  one  who  loved  darkness  rather  than  light,  astonished 
.  .  Ivord,  i.e.,  at  such  a  confirmation  of  it.  Perga,  famous  for  temple  of 
Diana.  On  riv.  Oestrus,  7  m.  fr.  mouth ;  now  called  Eski-Kdlesi;  anc.  cap.  of 
Pamphylia,  small  slip  of  country  on  slope  of  Taurus,  with  Cilicia  to  E.,  Pisidia  to 
N.,  and  Lycia  to  W.  John,  John  Mark,  departing-  .  .  them,  a  step  of 
which  Paul  disapproved. <=    Jerusalem,  to  his  home.'' 

The  punishment  of  Elymas  was — I.  In  correspondence  with  the  trangression. 
He  who  blinded  others  is  himself  blinded.  IT.  Striking  and  convincing  for  the  spec- 
tators. III.  With  all  its  severity  conducive  to  amendment  by  an  intimation  of  the 
Divine  mercy.  Paul  himself,  at  his  conversion,  had  been  blind  for  a  season,  and 
knew  from  his  experience  how  profitable  this  darkness  was  for  internal  collection 
and  composure  of  mind.     Apostolic  Pastor. 

Marcian  rebuked  by  Polycarp. — When  Polycarp  was  at  Rome,  he  employed  his 
time  in  confirming  the  faithful,  and  convincing  gainsayers,  whereby  he  reclaimed 
many  who  had  been  infected  with  the  pernicious  heresies  of  Marcian  and  Valentius; 
and  so  very  fervent  was  his  afl'ection  for  the  truth,  that  whenever  he  heard  any  of 
the  mischievous  opinions  of  his  time  mentioned,  he  used  to  stop  his  ears,  and  cry 
out,  "Good  God,  to  what  times  hast  Thou  reserved  me,  that  I  should  hear  such 
things  1"  And  one  day  meeting  Marcian,  who  called  to  him,  saying,  "Polycarp, 
own  us,"  he  replied,  "  I  own  thee  to  be  the  first-born  of  Satan."     Whitecross. 


Chap.  xiii.  x^—zz. 


ACTS 


635 


14,  15.  they,  Paul  and  Barnabas.  Antioch,  N.  of  Perga;  on  ridge  of  Tau- 
rus. Founded  by  Maguetes,  refounded  by  Seleucus  Nicator.  Ruins  at  tbe  mod. 
Yalobatch.  Pisidia,  a  mountain  {Taurus)  region.  Rougli  country.  Rude  moun- 
taineers. Desperate  banditti."  reading  .  .  prophets,  the  dispersed  Jews 
took  with  them  the  Scriptures  and  the  synagogue,  exhortation,  usually  a  stricter 
observance  of  the  Law  was  enforced  in  these  exhortations. 

Fishers  of  men. — The  Apostles,  in  obedience  to  this  saying,  have — I.  Cast  their 
net  in  many  places ;  n.  Sufl'ered  not  themselves  to  be  hindered  in  their  work,  though 
many  went  back;  III.  Regarded  every  time  of  work  as  opportune;  IV.  Taken  ad- 
vantage of  every  place ;  V.  Disregarded  no  request  in  order  to  testify  of  the  grace 
of  God  m  Christ  Jesus.     Lisco. 

God  in  history. — Notice  in  this  speech  what  we  may  call  Paul's  grip  of  God.  I 
know  not  any  speech  of  the  same  length  in  which  the  sacred  word  occurs  so  fre- 
quently. We  are  afraid  or  ashamed  of  His  name;  we  pronounce  it  hesitatingly, 
mincingly,  timidly.  Paul  did  not  use  it  so;  he  hurled  it  like  a  thunderbolt;  he 
measured  everything  by  that  grand  standard.  All  through  history  he  saw  a  Figure 
after  the  similitude  of  God.     Parker. 

16 — 19.  men  .  .  Israel,  Jews  by  birth,  ye  .  .  God,  devout  Gen- 
tiles. God  .  .  people,  God  of  Abraham,  etc.  chose,*  at  the  first  by  calling 
Abraham,  exalted,  multiplied  them,  high  arm,"  all.  to  readiness  to  protect 
and  guide,  suffered  .  .  manners,'' the  preferable  reading  is,  "As  a  nursing- 
father  bare  he  them  in  the  wilderness."  So  the  Am.  revisers,  seven  nations,* 
the  old  idolatrous  Canaanites.     divided     .     .     lot,  "assigned  as  an  inheritance.'' 

PauVs first  reported  sermon. — I.  The  sermon  itself:  1.  Their  Scriptures,  which 
exhibited  God's  especial  kindness  to  them  as  a  people,  contained  the  promise  of  a 
Messiah ;  2.  The  Messiah  predicted  by  their  Scriptures  had  actually  appeared  on 
earth.  Paul  states  facts  that  occurred  in  the  history  of  the  Messiah  while  here :  (1) 
That  He  was  crucified  and  buried  according  to  their  Scriptures ;  (2)  That  God  actu- 
ally raised  Him  from  the  dead,  also  according  to  their  Scriptures.  II.  Its  efi"ects:  1. 
A  general  spu-it  of  religious  inquiry ;  2.  The  conversion  of  many  of  the  Jews  and 
proselytes;  3.  A  general  excitement  amongst  all  classes  in  the  city;  4.  The  awak- 
ening of  a  spirit  of  bitter  persecution;  5.  The  increased  energy  of  the  Apostles  in 
their  work;  6.  A  practical  acceptation  of  the  Gospel  by  a  large  number  of  the  Gen- 
tiles; 7.  The  expulsion  of  the  Apostles  from  their  coasts.     Thomas. 

Knox  and  Queen  Mary. — The  pure  heart-searching  doctrines  which  were 
preached  by  the  Scotch  apostle  were  then,  as  they  are  now,  ofl'ensive  to  the  carnal 
heart,  and  hence  he  was  commanded  by  the  voluptuous  court  of  Mary  to  desist. 
Knox,  who  knew  no  master  and  obej^ed  no  mandate  that  was  in  opposition  to  his 
God  and  his  Bible,  paid  no  attention  to  this  command  of  the  palace.  Hearing  that 
her  orders  were  disobeyed,  the  haughty  Mary  summoned  the  Scottish  reformer  into 
her  presence.  When  Knox  arrived,  he  was  ushered  into  the  room  in  which  were  the 
queen  and  her  attendant  lords.  On  being  questioned  concerning  his  contumacy,  he 
answered  plainly  that  he  preached  nothing  but  truth,  and  he  dared  not  preach  less. 
"But,"  answered  one  of  the  lords,  "our  commands  must  be  obeyed  on  pain  of 
death;  silence  or  the  gallows  is  the  alternative."  The  spirit  of  Knox  was  roused  by 
the  dastardly  insinuation  that  any  human  punishment  could  make  him  desert  the 
banner  of  his  Saviour,  and  with  that  fearless,  indescribable  courage  which  disdains 
the  pomp  of  language  or  of  action,  he  firmly  replied,  "  My  lords,  you  are  mistaken 
if  you  think  you  can  intimidate  me  to  do  by  threats  what  conscience  and  God  tell 
me  I  never  shall  do ;  for  be  it  known  unto  you  that  it  is  a  matter  of  no  importance 
to  me,  when  I  have  finished  my  work,  whether  my  bones  shall  bleach  in  the  winds 
of  heaven  or  rot  in  the  bosom  of  the  earth."  Knox  having  retired,  one  of  the  lords 
said  to  the  queen,  "  We  may  let  him  alone,  for  we  cannot  punish  that  man."  Well 
therefore  might  it  be  said  by  a  nobleman  at  the  grave  of  John  Knox,  "  Here  lies  one 
who  never  feared  the  face  of  man." 

20 — 22.  about  .  .  years,  Paul  was  not  discussing  any  question  of  dates, 
hence  quoted  round  numbers.  The  R.V.  gives  m\  19,  20  as  follows/  "he  gave 
them  their  land  for  an  inheritance,  for  about  450  years:  and  after  these  things  he 
gave  them  judges  until  Samuel  the  prophet."  forty  years,  time  not  named  in  O. 
T.  testimony,^  not  to  his  character  as  absolutely  perfect,  but  as  comp.  with  Saul. 
man  .  .  heart,  who,  if  a  great  sinner,  was  also  a  great  penitent.  Man  of 
God's  choice ;  Saul  the  people's  choice. 


Antloch.  in 
Fisldia 

a  2  Co.  xi.  26. 

It  was  customary 
to  allow  in  the 
synagogue  ser- 
vice any  rabbi 
to  expound 
the  Scripture, 
and  to  make  It 
the  occasion  for 
explaining  the 
tenets  of  any  new 
sect  or  school  of 
Judaism.  Abbott. 

"Learn  the  Bible 
thro,  the  Bible, 
the  Old  thro,  the 
New  Testament; 
either  can  only 
be  understood  by 
the  needs  of  thy 
heart."  John  Von 
Muller. 


Paul 
preaclies 
in  the 
synagogue 

6  De.  vii.  6. 

c  Ex.  XV.  16;  Job 
xxxviii.  15;  Ps. 
Ixxvii.  15;  Is.  lii. 
10 ;  Ixiii.  12. 

d  De.  i.  31. 

e  De.  vii.  1. 

"The  whole 
Jewish  history, 
in  all  its  details, 
is  so  admirably 
adapted  to,  and 
suggestive  0  f 
symbolical  use, 
as  to  justify  the 
belief,  that  the 
spiritual  appli- 
cation, the  in- 
terior and  per- 
manent sense, 
wa^  in  the  origi- 
nal  intention 
of  the  inspiring 
Spirit ;  though  it 
might  not  have 
been  present,  as 
an  object  of  dis- 
tinct conscious- 
ness, to  the  in- 
spired writers." 
S.  T.  Coleridge. 

/"The  true 
meaning  has 
been  restored  by 
Lachmann  fr.the 
oldest  MSS.  (S., 
v..  A.)  supported 
by  the  Lat.  Cap,, 
Arm.  versions." 
Wordsworth. 

g  1  S.  xiii.  U 
Fs.  Ixxzix.  21. 


636 


ACTS. 


Chap.  xiil.  23—31. 


"  I  study  and 
prepare  for  ttie 
pulpit  as  if  there 
■were  no  Holy 
Ghost  to  help  me 
there,  and  when 
I  enter  upon  my 
public  work,  I 
cast  my  prepara- 
tion at  the  feet  of 
Jesus  Christ,  de- 
pending uponDi- 
vlne  influence  as 
much  as  if  I  had 
not  premeditat- 
ed." Longdea. 


Jesus  of 
the  seed  of 
David 

a  Is.  xl.  1;  Je. 
xxili.  5;  2  S.  vli. 
12;  Pa.  cxxxii.  11; 
Lu.  1.  32;  Ko.1.3; 
Ma.  i.  21;  Ro.  xl. 
26. 

6  Ma.  ill.  1;  Mk. 
1.  2,  5;  Lu.  ill.  3. 

"John's  doctrine 
was  to  the  ser- 
mons of  Jesus.as 
a  preface  to  a 
discourse ;  and 
his  baptism  was 
to  the  new  insti- 
tution and  disci- 
pline of  the  king- 
dom,as  the  vigils 
to  a  holy  day  :  of 
the  same  kind,  in 
a  less  degree." 
Bp.  J.  Taylor. 


crucified  in 
fulfilment 
of  prophecy 

cMa.x.6;  Ac.  ill. 
26. 

••  There  be  some 
sermon  -  hearers 
that  are  like 
those  fishes  that 
live  always  in 
salt  water  and 
yet  are  always 
fresh.  "6r.jHer6er«. 

"Human  Judges 
found  no  fault  In 
Him;  but  there 
was  another 
Judge, who  found 
Him  laden  with 
the  sins  of  all 
mankind." 
(iiiesnel. 


His  burial 
and  resur- 
rection 

dAc.  11.  24. 

«  Ac.  1.  2,  3. 

/  Ac.  X.  41 ;  1  Co. 
XV.  5—7;  Ac.  11.32. 


Tlie  providence  of  God  in  the  Jmtory  of  Israel  an  encouraging  type  of  the  Divine 
government  over  mankind. — I.  Wherein  this  providence  is  recognized :  1.  In  the 
history  of  Israel;  2.  In  the  history  of  the  kingdom  of  God  in  general.  II.  What 
influence  the  certainty  of  this  Divine  government  ought  to  have  upon  us:  1.  We 
should  be  comforted  with  the  sure  confidence  that  the  issue  of  things  will  be  the 
best;  2.  We  should  do  our  part,  in  order  that  the  Divine  plan  of  salvation  may  be 
more  and  more  realized.     Lisco. 

SauVs  personal  apjyearance. — In  person,  according  to  tradition,  Saul  was  short 
in  stature,  with  perhaps  a  stoop,  rather  bald,  with  black  hair  early  streaked  with 
gray,  and  a  full  beard ;  a  defective  eyesight,  and  perhaps  a  slight  impediment  in  his 
speech.  "His  bodily  presence,"  men  said,  "was  mean,  and  his  speech  con- 
temptible." But  his  soul  made  itself  felt.  People  soon  forgot  what  he  looked  like 
when  he  began  to  speak.  There  was  a  charm  about  him  that  few  could  resist. 
Such  was  Saul  of  Tarsus.  Not  man's  conception  of  a  popular  preacher,  but,  taking 
him  all  in  all,  almost  an  ideal  Apostle  to  the  Gentiles.     H.  B.  Haweis. 

23 — 25.  of  this,  etc.,'^  unless  desc.  fr.  David,  Jesus  could  not  have  been  the 
Messiah.  Jesus,  His  name  closes  that  branch  of  the  argument.  Easy  for  them  to 
dispute  His  claim,  if  they  could  disprove  His  descent.  John,''  whom  the  people  re- 
garded as  a  prophet.  His  testimony  not  to  be  disputed.  John  .  .  course,  as 
a  herald  announcing  the  long-promised  Christ. 

How  the  history  of  the  icorld  is  trajisfigured  in  the  light  of  the  Gospel  into  the 
history  of  the  kingdom  of  God. — I.  Its  place  is  sketched  out  before  in  the  eternal 
councils  of  Divine  power,  wisdom,  and  love.  II.  Its  sections  of  time  are  stations  on 
the  progress  of  humanity  to  its  destination.  III.  Its  heroes  are  the  vassals  of 
Christ,  and,  willingly  or  unwillingly,  the  servants  of  His  kingdom.  IV.  Its  end  is 
the  glorification  of  God  in  humanity.     Gerok. 

The  promises  reliable. — In  commercial  crises,  manhood  is  at  a  greater  discount 
than  funds  are.  Supposing  a  man  had  said  to  me  last  spring,  "If  there  comes  a 
pinch  in  your  affairs,  draw  on  me  for  ten  thousand  dollars."  The  man  said  so  last 
spring;  but  I  should  not  dare  to  draw  on  him  this  fall.  I  should  say,  "  Times  have 
changed:  he  would  not  abide  by  it."  But  God's  promises  "  are  from  everlasting  to 
everlasting;  "  and  He  always  stands  up  to  them.  There  never  was  a  run  on  heaven 
which  was  not  promptly  met.  No  creature  in  all  the  world,  or  in  lying,  audacious 
hell,  shall  ever  say  that  he  drew  a  draft  upon  heaven,  and  that  God  dishonored  it. 
H.  W.  Beecher. 

2,6 — 28.  stock,  stem,  root,  race,  word,  plan,  message,  oflfer.  salvation," 
moral,  spiritual,  eternal,  fulfilled  .  .  him,  another  proof  that  Jesus  was  the 
predicted  Messiah,     cause,  no  true  legal  cause. 

The  word  of  salvation. — I.  To  whom  sent.  To  all  sinners,  for  all  sinners  need 
it,  and  it  is  suited  to  the  case  of  all.  II.  For  what  purpose  sent.  As  a  word  of^l. 
Pardon  to  the  condemned  sinner.  2.  Peace  to  the  rebellious  sinner.  3.  Life  to  the 
dead  sinner.  4.  Liberty  to  the  captive  sinner.  5.  Healing  to  the  diseased  sinner. 
6.  Cleansing  to  the  polluted  sinner.  7.  Direction  to  the  bewildered  sinner.  8.  Re- 
freshment to  the  weary  sinner.     9.  Comfort  to  the  disconsolate  sinner.     7?.  Erskine. 

Inspiration  of  the  prophets. — Some  men  ask.  If  the  prophets  spake  as  they  were 
moved  by  the  Holy  Ghost,  why  did  they  not  all  speak  in  the  same  manner  ?  why 
these  varieties  of  style  ?  I  will  answer  that  by  asking  you  another  question :  Why 
do  not  ail  the  pipes  of  that  organ  give  one  and  the  same  sound  ?  What  awakens  all 
the  sounds,  but  one  and  the  same  blast  from  the  wind-chest  ?  If  there  be  a  mono- 
blast, why  is  there  not  a  mono-tone  ?  Because  the  i>ipes  are  of  different  shapes  and 
different  sizes :  the  awakening  breath  is  one,  the  intonation  varies  with  the  shape 
and  size  of  the  pipe.  The  inspiration  was  one,  but  the  style  and  manner  varied 
with  the  disposition  and  character  of  the  individual  employed.    McNeill. 

29 — 31.  they  .  .  him,  in  so  far  as  ^Aey  were  involved  in  the  fulfilment; 
and  in  the  matter  of  His  death,  they  .  .  sepulchre,  Joseph,  Nicodemus. 
God  .  .  dead,''  thus  setting  His  seal  to  the  Messiahship  of  Jesus,  many 
days,  forty  days."  who  are/  not  a  matter  of  tradition;  but  testimony  of  men 
who  were  living  at  that  time. 

The  resurrection  of  the  Lord. — I.  In  its  relation  to  the  history  of  the  world.  II. 
In  its  relation  to  Israel.  The  empty  sepulchre  the  silent  yet  eloquent  accuser  of 
the  murderers  of  the  Messiah.    HI.  In  its  relation  to  the  Apostles  and  first  friends  of 


Cll?p.  xiii.  32—39. 


63T 


the  Lord.     IV.  In  relation  to  Jesus  Himself.     V.  In  its  relation  to  the  founding  of 
the  kingdom  of  God.     Lange. 

Tlie  glorious  resurrection. — I  have  hailed  that  glorious  sun  at  his  rising,  and 
stood  entranced  at  his  setting  beams ;  I  have  looked  up  to  heaven  at  midnight,  and 
mused  on  the  moon  and  stars,  when  none  but  God  was  with  me.  I  have  sat  silent 
and  solitary  in  my  closet,  and  thought  over,  one  by  one,  my  Saviour's  miracles ;  I 
have  pictured  to  ray  mind  the  Almighty  moulding  the  earth  of  the  fresh  creation  into 
a  human  form,  and  breathing  the  breath  of  life  into  the  nostrils  of  Adam ;  but  never 
has  my  heart  been  so  agitated  as  when  I  have  thought  of  Jehovah  coming  forth  at 
the  blast  of  the  last  trumpet  to  summon  together  the  scattered  dust  of  the  corpse  and 
mould  it  into  a  body  spiritual,  incorruptible,  immortal,  radiant  as  the  sun,  and 
fashioned  after  the  glorious  body  of  the  God-man.     Br.  Thomson. 

32,  33.  we,  as  well  as  these  witnesses.  declare  .  .  you,  "while 
they  proclaim  it  in  Jerus.,  we  declare  it  unto  you  in  Antioch."  glad  tidings,"  viz., 
the  fulfilment  of  the  most  glorious  promise  that  God  ever  made  to  ruined  mau.*  God 
.  .  same,  this  ancient  and  gracious  promise,  begotten, ■=  Paul  here  apparently  re- 
presents the  res.  as  the  complete  setting  forth  and  manifestation  of  the  Sonship  of 
Christ  (cf.  Rom.  i.  4). 

Testimony  of  Christ's  resurrection. — To  the  fact  that:  I.  Jesus  is  the  Son  of  the 
living  God.  II.  A  perfect  atonement  has  been  presented  to  God  for  us,  in  the  Lord's 
death.     III.  Our  soul  is  immortal.     IV.  Our  bodies  also  will  rise.     Shulz. 

The  design  of  Clirisfs  resurrection. — The  resurrection  of  Jesus  Christ  defined  or 
determined  Him  to  be  the  Person  spoken  of  by  the  prophets  as  the  Son  of  God,  and 
was  the  authentic  and  solemn  judgment  of  God  pronouncing  Him  to  be  His  Son 
(Acts  xiii.  33).  When  the  Son  of  God  was  raised  from  the  dead,  His  eternal  dig- 
nity, which  was  before  concealed,  was  brought  to  light.  His  resurrection  did  not 
constitute  Him  the  Son  of  God ;  it  only  evinced  that  He  was  truly  so.  Jesus  Christ, 
during  His  public  ministry,  had  declared  Himself  to  be  the  Son  of  God,  and  on  this 
account  the  Jews  charged  Him  with  blasphemy,  and  asserted  that  He  was  a  deceiver. 
By  His  resurrection,  the  clear  manifestation  of  the  character  He  assumed  gloriously 
and  forever  terminated  the  controversy  which  had  been  maintained  during  the 
whole  of  His  ministry  on  earth.  In  raising  Him  from  the  dead,  God  decided  the 
contest.     Haldane. 

34 — 37.  sure  .  .  David,'*  mercies  wh.,  like  those  conferred  on  David,  were 
sure ;  pledged,  saith,"  through  David,  of  the  Messiah,  for  David,  etc.,  (see  on 
ii.  29—31). 

A  servant  of  the  age. — I.  How  should  we  serve  the  age?  In  order  to  do  this  we 
must — 1.  Be  servants  of  God ;  2.  Study  the  age;  3.  Spread  our  afiections  over  the 
length  and  breadth  of  it ;  4.  Ascertain  the  particular  department  of  service  assigned 
us  by  God,  and  be  thoroughly  devoted  to  it.  II.  Why  should  we  serve  the  age  ? 
Because:  1.  It  is  God's  will  that  we  should  do  so ;  2.  The  age  has  faithfully  served 
us;  3.  This  is  the  only  age  which  we  can  directly  serve.     Morris. 

Serving  our  age. — David  served  his  own  generation.  How  variously  he  served  ! 
As  the  shepherd  lad  in  the  Judaean  farmer's  home ;  as  the  young  minstrel  before  the 
maddening  king;  as  the  brave,  cool,  self-mastering  soldier  in  days  of  trial  and  of 
triumph;  as  the  faithful  friend  and  the  eager  patriot;  as  the  singer  of  the  deepest 
songs  of  the  pious  heart  and  unwearying  worker  for  the  coming  temple;  as  the 
Prince  of  Judah  and  King  of  Israel;  as  the  saint — ay,  as  the  sinner.  And  how  pa- 
tiently he  served  !  from  elastic  youth  to  decrepit  age.  Let  us  go  and  do  likewise. 
Let  us  serve  our  generation,  our  whole  generation ;  all  the  circles  of  life  that,  in 
wider  and  yet  wider  spheres,  sweep  around  us.  We  are  central.  Souls  are  ever  in- 
sular. My  own  selfhood  is  the  centre  of  my  possible  activity.  All  around  me 
sweep  the  concentric  circles  of  impressionable  life.  Here  we  see  the  inspiration, 
the  grandeur,  the  far-reaching  projection,  yes,  the  endless  perpetuity,  of  the  true 
life.  Our  lives  go  down  the  centuries  and  out  into  eternity  in  the  following  lives  of 
those  who  have  been  blessed  and  uplifted  by  our  own.     Mcintosh. 

38,  39.  therefore,  as  the  grand  consequence  of  His  being  the  Messiah. 
preached,  proclaimed,  declared,  forgiveness  .  .  sins,-''  He  being  the  one, 
great,  sufficient  sacrifice,  justified,^  accounted  as  just,  from  .  .  things, 
sins  that  naturally  render  a  man  unjust  in  the  sight  of  God.  could  .  .  law,* 
bee.  you  have  broken  that  law,  and  could  not  perfectly  obey  it  in  the  letter  and  the 
spirit. 


"  It  is  not  the  In- 
tention of  Paul 
here  to  commend 
the  good  deed, 
but  to  prove 
Christ's  resur- 
rection :  since 
Him,  whom  His 
enemies  had  en- 
closed in  the 
grave,  God  took 
from  thence." 
Calvin. 

declared  to 
be  the  Son 
of  God 

aLu.  11.  10,  11. 

bGe.  ill.  15;  xli. 
3;  Ko.  iv.  13;  Ga. 
iii.  16. 

c  Ps.  ii.  7 ;  He.  1. 
5 ;  V.  5. 

"  The  promise,  as 
if  it  was  the  only- 
promise  that  was 
made  unto  the 
Fathers;  and  so 
iu  effect  it  was ; 
this  being  the 
root  fr.  whence 
all  the  others 
spring,  and  from 
whence  they  re- 
ceive their  whole 
force  and  vir- 
tue." Bp.  Bever- 
idge. 

His  restir- 

rection 

po-wer 

d  Is.  Iv.  3;  2  8. 
vii.  16;  Re.  xl.  15; 
2  S.  xxili.  5. 

e  Ps.  xvl.  10 ;  Ac. 
ii.  29—31. 

Serving  our  gen- 
eration means  to 
be  ready  for  the 
occasion .  If  you 
want  to  serve  the 
Ch  u,rch  and 
serve  the  age,  be 
wide  awake  when 
the  occasion 
comes.  Jump  In- 
to the  saddle 
when  the  horse 
is  at  your  door. 

forgiveness 
of  sins 
through 
Jesus 

/Jo.  1.  29;  1  Jo. 
ii.  12 ;  Ep.  iv.  32 ; 
Ep.  i.  6,  7;  He.  x. 
14—17. 

g  Is.  lill.  11 ;  Ha. 

ii.  4. 

A  Ga.  il.  16;  ill. 
10—12;  Bo.  111. 
•^8;  V.  1;  X.  4; 
Tlli.  1—4;  Ep.Il. 


638 


ACTS. 


Chap.  xlii.  40 — 43. 


8;  He.  vii.  19; 
X.  1—4;  Ko.  iii. 
20;  Ga.  iii.  22. 

"Justifying  faith 
is  such  a  belief 
of  the  Gospel,  by 
the  power  of  the 
Spirit  of  God,  as 
leads  us  to  come 
to  Christ,  to  re- 
ceive Christ,  to 
trust  in  Christ, 
to  commit  the 
keeping  of  our 
souls  into  His 
hands  in  humble 
confidence  of  His 
ability  and  His 
willingness  to 
save  us."  Dr. 
Bunting. 


fhe  doom  of 
despisers 

a  Hab.  i.  5,  LXX. 

"  The  blood  of 
Christ  Is  poured 
forth  on  the  be- 
liever, and  with 
it  he  sprinkles 
his  heart,  and  is 
saved.  The  wick- 
ed trample  it 
under  their  feet, 
and  perish." 
Farindon. 

"God  must  needs 
be  angry  at  the 
wrongs  we  heap 
on  his  mercy." 
Tertullian. 

"Never  does 
eternal  retribu- 
tion appear  so 
awful,  us  when 
contemplated  in 
view  of  Christ 
crucifled,  and 
Christ  neglect- 
ed." Bishop  Mc- 
Ilvaine. 

•'  Thomas  Aqui- 
nas asked  St. 
Bon  a Ventura 
whence  he  de- 
rived the  power 
and  unction 
which  always 
attended  him. 
Pointing  to  a 
crucifix,  he  re- 
plied, '  It  is  that 
which  dictates 
all  my  words  to 
me.' " 


the  Gentiles 
desire  to 
hear  the 
Word  again 


Paul  in  his  hitroductory  discourse  already  a  comiilete  Paul. — 1.  The  profound 
interpreter  of  Scripture  (ot.  17,  33).  2.  The  large-hearted  Apostle  of  the  Gentiles 
[vv.  16,  26).  3.  The  truly  evangelical  preacher  of  the  faith  {vv.  38,  39).  4.  The  un- 
daunted witness  of  the  truth  {vv.  40,  41)     Gerok. 

The  forgiveness  of  sins. — Not  the  forgiveness  of  crimes.  There  may  be  sin 
where  there  is  no  crime.  Crimes  are  social,  between  man  and  man,  between  man 
and  human  law.  Crime  can  be  measured,  weighed,  and  punished.  But  who  knows 
sin  ?  Only  God.  I  can  forgive  a  crime,  but  I  have  no  jurisdiction  in  the  province  of 
sin.  If  I  have  done  you  wrong  and  am  sorry  for  it  you  can  on  the  spot  say, 
"  There  is  an  end  of  it;  "  but  after  that  I  must  have  some  plain  talk  with  God.  J. 
Parker. — Justification  by  faith. — Luther  sought  rest  for  his  troubled  breast  in  self- 
denial  and  retirement  as  a  monk;  but  did  not  lind  it.  In  the  year  1500  he  started  as 
a  delegate  for  Rome,  hoping  to  lind  relief  from  his  burden  there.  As  he  came  in 
sight  of  the  citj^  he  fell  on  his  knees,  exclaiming  "  Holy  Rome!  I  salute  thee."  He 
was  disappointed,  and  shocked  at  the  wickedness  which  he  saw  there.  The  people 
said  to  him,  "If  there  is  a  hell,  Rome  is  built  over  it."  At  last,  he  turned  to  ascend 
Pilate's  staircase,  thronged  by  the  superstitious  crowd,  upon  his  knees.  He  toiled 
from  step  to  step,  repeating  his  prayers  at  every  one,  till  a  voice  of  thunder  seemed 
to  cry  within  him,  "  The  just  shall  live  by  faith."  Instantly  he  rose,  saw  the  folly  of 
his  hope  of  relief  through  works  of  merit.  A  new  life  followed  his  new  light. 
Seven  years  after,  he  nailed  his  theses  to  the  doors  of  the  Wittenberg  Church,  and 
inaugurated  the  Reformation.     Christian  Age. 

40,  41.  beware,  lest  by  rejecting  the  only  atonement,  you  remain  sinners  ex- 
posed to  the  penalty  of  the  Law.  spoken  .  .  prophets,  Habakkuk"  ex- 
horted his  countrymen  to  consider  what  their  sins  exposed  them  to.  Paul  meant  that 
sin  would  certainly  be  punished  if  the  only  way  of  escape  were  despised  and  re- 
jected. 

Despisers  destroyed. — The  character  of  these  despisers:  1.  Some  despise  all  re- 
ligion, and  reject  fundamental  principles  which  Revelation  presupposes;  2.  Some 
pretend  to  believe  the  truth  of  natural  religion,  but  despise  all  Revelation ;  3.  Some 
acknowledge  in  general  the  truth  of  the  Gospel,  but  despise  its  peculiar  doctrines ; 
4.  Some  profess  to  believe  the  Gospel,  but  yet  in  their  hearts  and  lives  oppose  it. 
Lathrop. 

The  three  scoffers. — In  a  seaport  town  on  the  west  coast  of  England,  notice  was 
once  given  of  a  sermon  to  be  preached  there  one  Sunday  evening.  The  preacher 
was  a  man  of  great  celebrity;  and  had  attracted  an  overflowing  audience.  After 
the  usual  prayers  and  praises,  the  preacher  read  his  text,  and  was  about  to  proceed 
with  his  sermon,  when  he  suddenly  paused,  leaning  his  head  on  the  pulpit,  and  re- 
mained silent  for  a  few  moments.  It  was  imagined  that  he  had  become  indisposed; 
but  he  soon  recovered  himself,  and,  addressing  the  congregation,  said,  that  before 
entering  upon  his  discourse,  he  begged  to  narrate  to  them  a  short  anecdote.  "It  is 
now  exactly  fifteen  years,"  said  he,  "sin^e  I  was  last  within  this  place  of  worship; 
and  the  occasion  was,  as  many  here  may  probably  remember,  the  very  same  as  that 
which  has  now  brought  us  together.  Amongst  those  who  came  thither  that  evening 
were  three  dissolute  young  men,  who  came  not  only  with  the  intention  of  insulting  and 
mocking  the  venerable  pastor,  but  even  with  stones  in  their  pockets  to  throw  at  him 
as  he  stood  in  the  pul])it.  Accordingly,  they  had  not  attended  long  to  the  discourse, 
when  one  of  them  said  impatiently,  '  Why  need  we  listen  any  longer  to  the  block- 
head ? — throw  ! '  But  the  second  stopped  him,  saying,  '  Let  us  see  first  what  he 
makes  of  this  point.'  Tiie  curiosity  of  the  latter  was  no  sooner  satisfied,  than  he, 
too,  said,  '  Ay,  confound  him,  it  is  only  as  I  expected — throw  now  ! '  But  here  the 
third  interposed,  and  said,  '  It  would  be  better  altogether  to  give  up  the  design 
which  has  brought  us  here.'  At  this  remark  his  two  associates  took  offence,  and  left 
the  place,  while  he  himself  remained  to  the  end.  Now  mark,  my  brethren,"  con- 
tinued the  preacher,  with  much  emotion,  "what  were  afterwards  the  several  fates  of 
these  young  men  !  The  first  was  hanged,  many  years  ago,  at  Tyburn,  for  the  crime 
of  forgery;  the  second  is  now  lying  under  the  sentence  of  death  for  murder,  in  the 
jail  of  this  city;  the  third,  my  brethren," — and  the  speaker's  agitation  here  became 
excessive,  while  he  paused  and  wiped  the  large  drops  from  his  brow, — "the  third, 
my  brethren,  is  he  who  is  now  about  to  address  you  ! — listen  to  him." 

42,43.  and  .  .  besought,  i?.  r.,  "  and  as  they  went  out  they  besought." 
preached  .  .  Sabbath.  A  sermon  repeated  by  request  the  next  Sabbath! 
not  a  freMjuent  occurrence,     broken  up,  dispersed,  many  going  to  their  homes. 


Chap.  xiii.  44—48. 


639 


followed,  conversing  with, 
in  the  hearts  of  the  converts. 


grace 


God,"  the  work  of  the  Gospel,  begun 


The  results  of  PauVs  first  reported  sermon. — I.  A  general  spirit  of  relig.  inquiry. 
II.  The  conversion  of  many  hearers.  III.  A  great  excitement  among  all  classes. 
IV.  The  stirring  up  of  bitter  persecution.  V.  The  increased  power  of  the  Apostles 
in  their  work.  VI.  A  practical  acceptance  of  the  Gospel  by  a  large  number  of  the 
Gentiles.     Thomas. 

On  preparing  serm,ons. — Henry  Melvill  was  one  of  the  most  popular  preachers 
in  London.  He  used  to  prepare  and  preach  but  one  sermon  in  a  week,  which  he 
always  wrote  twice,  very  often  three  times.  Prof.  Park,  in  his  eloquent  memoir  of 
the  late  Mr.  Homer,  communicates  the  following  facts:  "The  editor  of  Massillon's 
Lent  sermons  regarded  it  as  a  prodigy,  that  he  finished  a  discourse  in  so  short  a  time 
as  ten  or  twelve  daj's.  This  eminent  preacher  sometimes  rewrote  a  single  sermon 
fifteen  or  twenty  times.  A  distinguished  scholar  in  our  own  land  rewrote  the  most 
useful  of  his  sermons  thirteen  or  fourteen  times,  and  labored,  in  connection  with  a 
literary  friend,  two  whole  days  on  as  many  sentences.  A  living  divine,  who  has 
been  called  the  prince  of  our  pulpit  orators,  spent  a  fortnight  on  a  single  discourse, 
which  has  already  accomplished  more  good  than  four  thousand  which  were  written 
by  another  of  our  pastors  at  the  rate  of  two  a  week." 

44,  45.  whole  city,  those  who  heard  the  first  time  must  have  invited  others. 
together,  no  synagogue  could  well  have  been  the  place  of  meeting,  word  .  . 
God,  in  our  day  it  is  more  easy  to  collect  a  "  whole  city  "  to  hear  the  words  of  man ; 
as  a  great  statesman's  political  creed,  or  a  party  policy,  envy,  they  not  being- 
able  to  attract  such  crowds  by  their  preaching,  contradicting,  denials  not 
proofs,     blaspheming,  impiously  ridiculing  the  truths  that  were  preached. 

Envy  at  the  success  of  the  Gospel. — A  witness — I.  Against  the  envious:  1.  Their 
secret  pride ;  2.  Their  evil  conscience ;  3.  Their  internal  unhappiness.  II.  For  the 
envied:  there  must  be  something  in  it:  1.  A  truth  which  cannot  be  entirely  denied; 
2.  A  good  against  which  we  cannot  contend;  3.  A  blessedness  which  cannot  be 
mocked  away.     Gerok. 

Denominational  envy. — And  are  not  religious  bodies  sometimes  guilty  of  this 
sin  ?  Has  it  no  existence  in  the  breasts  of  professing  Christians  of  different  denom- 
inations ?  Is  there  no  envy  in  Dissenters  towards  the  Church  of  England,  or  of  the 
Church  of  England  towards  Dissenters  ?  Of  Baptists  towards  Psedobaptists,  Psedo- 
baptists  towards  Baptists  ?  Of  Methodists  towards  Congregationalists,  and  Con- 
gregationalists  towards  Methodists  ?  What  meaneth  that  disposition  to  suspect  and 
traduce  each  other,  which  is  but  too  common  amongst  all  the  divisions  of  the  Chris- 
tian Church  ?  If  one  denomination  prospers,  are  not  all  the  rest  too  apt  to  look  on 
with  envious  eyes,  because  theirs  is  likely  to  be  eclipsed  or  diminished  ?  Are  not 
all  the  little  arts  of  detraction  most  busily  emploj'ed,  and  a  hundred  tongues  made 
voluble  to  arrest  the  progress  and  limit  the  prosperity  of  the  rising  sect  ?    James. 

46 — 48.  waxed,  grew,  necessary  .  .  you,*  bee.  in  accordance  with  Di- 
vine plan,  put  .  .  you,  on  them  rested  the  onus,  judge  .  .  life,  this 
they  had  unconsciously  done,  in  rejecting  the  only  Saviour,  turn  .  .  Gen- 
tiles, i-e.,  we  shall  not  henceforth  labor  exclusively,  or  even  chiefly,  among  the 
Jews,  light  .  .  Gentiles. ■=  glad,  not  that  the  Jews  had  excluded 
themselves,  but  that  mercy  was  off'ered  to  them,  ordained,  appointed.  Their 
faith  was  the  condition  of  this  appointment. 

On  Tluj  Word  comfort  and  salvation  belong  to  me  as  my  pecidiar  portion. — 
I.  Be  anew  convinced  that  the  will  of  God  to  save  is  as  earnest  as  it  is  loving.  II. 
Be  earnestly  warned  against  the  obstinacy  which  thrusts  salvation  from  it.  III.  Be 
established  in  the  resolution  ever  more  carefully  to  yield  to  the  gracious  leadings  of 
thy  God.  IV.  Let  nothing  deprive  thee  of  the  joy  to  be  permitted  to  enter  into  fel- 
lowship, ever  more  and  more  complete,  with  the  Saviour.  V.  Employ  thyself  in 
leading  others  to  the  Lord.  VI.  Particularly  let  thy  sufferings  serve  to  make  thy 
calling  and  election  sure.     Schmidt. 

Tlie  Gospel  for  the  Gentiles. — In  Flanders  there  is  a  pretty  legend  told  of  a  place 
called  Temsche.  A  clear  fountain  was  in  a  farmer's  field.  He  was  a  churlish  man, 
and  would  not  let  tbe  villagers  go  into  his  field  to  draw  water  from  it  one  hot  sum- 
mer, when  the  land  was  parched,  and  all  the  wells  were  dry.  Then  a  holy  maiden, 
living  there,  went  and  tilled  a  sieve  with  water,  and  shook  it  over  the  neighboring 
common,  and  wherever  a  drop  fell,  there  sprang  up  a  living  fountain.     Now  the  old 


a  Ma.  xxiv.  13; 
Ac.  xi.  22,  23 ; 
Jo.  viii.  31;  He. 
vl.  11,  12;  Eo. 
vlil.  38,  39;  Ti.  ii. 
11;  He.  xii.  15; 
1  Pe.  V.  12;  Ga. 
V.  4. 


the  next 
Sabbath 

"What  Augustus 
said  of  the  young 
Rom.  is  verified 
in  the  true  Chris- 
tian. Whatsoever 
he  doth  In  reli- 
gion, he  doth  to 
purpose.  Under 
the  Law,  God  re- 
jected the  snail 
and  the  ass;  and, 
under  the  Gos- 
pel, He  allows  no 
sluggish,  lazy 
professor."  Flor 
vel. 

"It  was  the  sight 
of  the  Gentile 
crowds  in  the 
synagogue  wh. 
stirred  up  the 
jealousy  of  the 
Jews."    Alford. 

"  Envy  is  not  to 
be  conquered 
but  by  death." 
Horace. 


Paul  turns 
to  the 
Gentiles 

6  Ac.  iii.  26;  Lu. 
xxiv.  47;  Bo.  1.  16. 

cIs.  Iv.  5;  Ma. 
viii.  12;  Eo.  x.  19; 
De.  xxxii.  21;  Is. 
xlix.  6;  xlii.  6; 
Lu.  11.  32;  Eo.  X. 
18 

"  Judge  yourselves 
unworthy  of  eternal 
life:":.  —  Observe 
that  as  every 
soul  by  its  mem- 
ory keeps  the  re- 
cord of  its  own 
life  (Lu.  xvi.  25), 
so  every  soul  ut- 
ters its  own  con- 
demnation. We 
are  dally  Judg- 
ing ourselves  un- 
worthy of  divine 
grace  in  every 
act  of  refusal  to 
accept  and  rely 
upon  it.    Abbott. 

Somewhere,  in 
symbol  or  in 
speech, you  must 
find  the  heroic 
element  in  every 
true  man.  I 
know  nothing  of 
that   marvellous 


640 


Chap,  xiil,  49— 5«. 


A.D.  45. 

love  of  Christ 
that  never  men- 
tions His  name, 
that  never 
touches  His  me- 
morial bread  or 
wine;  that  never 
gives  Him  a  cup 
of  cold  water.  Be 
ours  the  Christi- 
anity that  is  he- 
roic and  self-sac- 
rificing. Let  the 
world  know  that 
we  are  followers 
of  the  Cross.  Par- 
ker. 

they  are 
expelled  from 
Antioch 

a  Ac.  xvil.  4. 

6  Ac.  xvil.  12; 
Mk.  XV.  43.  At 
Damascus,  also, 
a  majority  of  the 
married  women 
were  proselytes. 
See  Jos.  Wars,  11. 
20,2. 

c  2  Ti.  ill.  11. 

The  rabbis  were 
often  to  the 
wealthier  women 
of  Greek  and  Ro- 
man cities  what 
Jesuit  confessors 
were  In  France 
and  Italy  In  the 
seventeenth  and 
eighteenth  cen- 
turies. 

"  Satan  might 
have  stirred  up 
many  agst.  the 
Apostles,  but 
amongst  all  he 
chose  certain 
honorable  and 
devout  women 
and  the  chief 
men  of  the  city, 
that,  by  such 
outward  credit  of 
wealth  and  piety, 
he  might  give  a 
greater  blow  to 
the  cause  of  God, 
and  more  easily 
work  the  woe  of 
God's  true  ser- 
vants." Up.  Bab- 
irujton. 

tliey  arrive 
at  Iconiutn 

d  Ma.  V.  12. 

"  The  teachers 
were  suffering 
persecution,  and 
the  disciples  re- 
joiced. .  .  .  The 
suffering  of  the 
teacher  does  not 
check  his  bold- 
ness, but  makes 
the  disciple  more 
o  oura  geous." 
Chrysostom. 


Jewish  nation  was  much  like  that  farmer,  that  would  keep  Divine  grace  for  itself 
alone.  It  would  have  the  living  fountain  of  spiritual  life  for  its  own  use  only,  and 
deny  it  to  the  Gentile  world.  But  then  came  the  Apostles,  who  took  up  the  living 
water  given  them  by  Christ,  and  scattered  it  over  all  the  wide  earth.  Baring  Oould. 

49,  50.  published,  Gk.,  conveyed,  carried  through,  prob.  by  recent  converts. 
region,  round  Antioch.  women,  Gentile  women  who  had  embraced  Judaism." 
"Honourable,"  see  Ok.,  refs.  to  rank.*  Prob.  they  were  the  wives  of  the  chief  men 
of  the  city.  The  Jews  thought  to  gain  the  men  by  their  influence,  persecution, 
to  which  Paul  himself  refers." 

By  the  Wo7'd  of  God,  the  thoughts  of  many  hearts  are  revealed. — I.  Of  the  Gen- 
tiles ;  that  is,  those  who  were  hitherto  at  a  distance  and  strangers  to  the  Word  of 
God:  1.  They  rejoice  in  its  contents;  2.  They  praise  the  grace  of  God;  3.  They  em- 
brace it  by  faith ;  4.  They  taste  the  blessedness  of  believing.  II.  Of  the  Jews ;  that 
is,  the  self-righteous,  who  will  not  be  saved  by  grace:  1.  They  are  inflamed  with 
hatred  against  the  evangelical  message ;  2.  They  interest  others  against  it ;  3.  They 
persecute  the  messengers  of  salvation.  III.  Of  believers,  who  experience  in  them- 
selves the  power  of  the  Word:  1.  Their  faith  is  not  perplexed  by  calamity;  2.  They 
experience  holy  joy;  3.  They  grow  in  the  grace  of  God  through  the  Holy  Ghost. 
Lisco. 

Spreading  of  the  Word. — Missions,  through  the  work  of  Paul,  soon  became  the 
most  prominent  interest  in  the  Church  and  its  chief  inspiration.  They  are  the  most 
potent  motive  of  the  Church  to-day.  But  we  have  the  added  impulse  which  is  given 
through  knowledge  of  what  missions  have  done.  They  have  penetrated  the  sluggish 
life  of  China  with  new  vigor,  have  pierced  the  darkness  of  Africa  with  rays  of  light, 
have  called  dead  India  to  life,  have  brought  to  Japan  the  dawn  of  a  new  day,  and 
have  lifted  the  pagan  islands  of  the  Pacific  into  civilization.  The  triumphs  of  the 
Gospel  in  heathen  lands  are  a  constant  argument  to  prove  its  source  Divine.  Let 
this  summary,  published  not  long  ago,  stand  as  an  example:  During  the  century 
missionary  societies  have  increased  in  number  twenty-eight-fold,  or  from  7  to  194. 
Missionaries  have  increased  over  forty-fold,  or  from  170  to  7,000.  Contributions 
for  foreign  missionary  purposes  have  increased  forty-five-fold,  or  from  $250,000  to 
$ll,2,'i0,000  in  America  and  Great  Britain  alone.  Converts  have  increased  from 
5,000  to  3,000,000.  Translations  into  other  languages  than  our  own  have  increased 
from  50  to  350  languages.  At  the  beginning  of  the  century  (here  were  but 
5,000,000  Bibles  in  the  world,  and  the  sacred  Book  could  be  read  only  by  one- 
fifth  of  the  human  race;  to-day  there  are  more  than  160,000,000,  and  it  is  accessible 
to  nine-tenths  of  the  race.  In  70  years  300  islands  in  the  Pacific  have  been  evan- 
gelized, and  their  750,000  Christians  now  contribute  $20,000,000  annually  to  the 
world's  commerce.     Congregationalist,  April  22,  1897. 

51,  5a.     Iconium,  a  city  at  foot  of  Tarsus,  said  to  have  belonged  to  Lycaonia, 

though  some  say  to  Phrygia,  and  others  to  Pisidia.  Now  called  Konieh,  with  pop. 
of  30,000.  disciples,  at  Antioch,  in  Pisidia.  filled  .  .  joy,  etc.,  notwith- 
standing the  persecution,  they  had  Divine  consolations.** 

JVIieii  is  it  time  for  a  servant  of  CJirist  to  shake  off  the  dust  from  his  feet  ? — 
I.  When  he  has  not  only  knocked  in  a  friendly  manner,  but  also  boldly  kept  his 
gi'ound.  II.  When  he  has  been  called  upon  to  proceed,  not  only  by  men,  but  also  by 
the  Lord.  III.  When  not  only  the  door  here  is  closed,  but  when  he  also  sees  it 
opened  elsewhere  for  successful  work.     Gerok. 

Joy,  a  CJiristian  evidence. — One  of  the  evidences  that  a  man  is  a  Christian  is  that 
he  is  joyful.  The  ordinary  idea  is  that  a  Christian  is  sombre,  but  that  is  a  perver- 
sion of  the  Gospel.  Tlie  fruit  of  the  Spirit  is  love  and  joy  in  the  Holy  Ghost,  and  if 
God  comes  into  the  soul,  we  may  expect  that  the  result  will  be  the  imparting  of  the 
element  of  joy  which  is  so  eminent  in  Him.  Sometimes,  through  secular  instru- 
ments, God  makes  us  joyful,  for  He  employs  the  whole  world  to  work  out  His  pur- 
poses; but  sometimes,  by  seemingly  breathing  upon  the  spirit  of  His  people,  He 
makes  them  joyful.  You  cannot  tell  why  you  are  so  musical  at  times.  On  some 
days  you  are  full  of  music.  There  are  some  hours  that  seem  radiant  above  all  other 
hours,  when  you  are  lifted  up  above  the  ordinary  pattern  of  joy.  And  when  these 
appear  among  God's  people,  it  is  not  an  unfair  thing  to  infer  that  they  are  signs  and 
manifestations  of  Christ's  presence  with  them.  And  though  they  do  not  see  Him, 
they  know  that  He  is  there,  because  they  see  the  work  that  He  is  creating  in  them. 
Beecher. 


Chap.  xiT.  X— 7. 


ACTS. 


641 


CHAPTER    THE  FOURTEENTH. 


I.  2.  Iconium,  wh.  was  well  suited  for  a  centre  of  missionary  operations." 
Spake,  of  such  things,  and  in  such  a  way.  Greeks,  who,  being  in  the  synagogue, 
were  prob.  proselytes.  Jews,  willing  to  employ  any  instruments  for  their  pur- 
pose. Gentiles,  whom  they  despised,  brethren,  both  the  Apostles  and  their 
converts. 

Mode  of  preaching  the  Oospel  adapted  to  success. — I.  The  mode  of  preaching 
the  Gospel  which  is  adapted  to  secure  the  faith  of  hearers.  II.  Some  of  the  things 
which  are  essential  to  such  a  mode.  The  Gospel  should  be  preached — 1.  With  a 
heart  deeply  intent  on  the  very  design  of  securing  the  cordial  faith  and  obedience  of 
hearers;  2.  As  a  system  of  consistent  truths,  bearing  with  one  harmonious  design 
on  the  great  object  of  repentance  and  salvation;  3.  In  a  way  of  application  to  the 
hearers,  so  as  to  call  for  the  decision  of  their  hearts  at  the  time.  Inferences: — (1) 
The  dependence  of  preachers  on  the  power  of  the  Spirit  to  give  them  success  is 
the  weightiest  reason  why  they  should  speak  in  a  manner  adapted  to  beget  repent- 
ance in  their  hearers.  (2)  Some  of  the  important  qualifications  for  a  skilful  and 
successful  handling  of  the  Word  of  Life.  (3)  The  way  of  rendering  the  office  of  the 
ministry  a  blessed  privilege  to  him  who  sustains  it,  and  to  those  who  receive  its 
labors.     Fitch. 

Christian  courage. — The  Shanghai  correspondent  of  the  Bombay  Guardian 
writes:  "  The  capt.  of  a  stmr.  plying  on  the  Yangste  river  told  me  that  when  he 
stopped  on  a  dark  night  at  one  of  the  stations  on  the  bank,  several  missionaries 
came  on  board.  They  had  encountered  a  mob  of  anti-foreign  natives  and  bad  been 
pelted  and  bespattered  with  mud.  One  of  the  steamer's  officers, seeing  especially  the 
missionary  ladies  in  this  humiliating  condition,  exclaimed,  with  the  customary  pro- 
fanity, th.  he  wondered  they  did  not  leave  the  Chinese  to  go  to  hell  if  they  preferred 
to  do  so.  This  is  the  world's  view  of  the  case;  and  as  I  said  to  the  capt.,  there  wd. 
have  been  no  other  view  in  the  world  to-day  if  Jesus  Christ,  the  Son  of  God,  had 
not  taught  it,  and  set  an  example  of  it,  and  bestowed  the  grace  for  the  imitation  of 
it." 

3,  4.  therefore,  their  success  being  so  great,  in  .  .  I^ord,  Gk.,  upon, 
i.e.,  in  dependence  upon  Him.  multitude,  the  Gentiles,  held,  in  the  sense  of 
agreed  with. 

God''s  Word  does  not  return  void. — I.  It  is  always  embraced  in  faith  by  many, 
when  it  is  freely  and  purely  preached,  and  is  accompanied  with  signs  of  holy  con- 
duct and  self-denying  love  in  its  ministers.  II.  Although  it  does  not  gain  till,  be- 
cause the  wickedness  of  many  keeps  back  others  from  the  faith,  and  all  wickedly- 
disposed  hearts  are  united  in  enmity  against  the  Gospel.  III.  But  the  enmity 
against  the  Gospel  aids  its  farther  extension.     Lisco. 

Preachers  with  hot  hearts. — A  Chinese  convert  once  remarked,  in  a  conversation 
with  a  missionary,  "We  want  men  with  hot  hearts  to  tell  us  of  the  love  of  Christ." 
The  truth  thus  stated  by  the  Chinese  convert  might  be  more  elegantly  expressed. 
Still  the  secret  of  effective  speech,  especially  in  tlie  presentation  of  Scripture  truth, 
is  revealed  in  that  single  striking  expression.  Most  assuredly  the  heart  of  the 
preacher  and  the  teacher  should  always  be  in  sympathy  with  his  theme,  and  should 
be  kindled  by  it;  and  if  the  theme  is  love  of  Christ,  the  heart  that  glows 
with  that  love  is  the  one  to  utter  it.  It  will  be  a  hot  heart.  It  will  burn  with  that 
zeal  which  led  Paul  to  beseech  "earnestly  with  tears;"  which  was  the  charm  of 
Payson's  sermons,  and  the  secret  of  Felix  NefTs  success  on  the  bleak  heights  of  the 
Alps.  It  is  that  which  above  all  else  the  preacher  needs.  Argument,  method, 
rhetoric,  gesture,  all  have  their  place;  but  it  is  the  hot  heart  which  makes  them  ef- 
fective. Instruction  in  sound  doctrine  is  the  fuel  of  truth,  but  the  heart  kindles  it; 
turns  it  into  "  thoughts  that  breathe  and  words  that  burn." 

5 — 7.  assault,  see  Gk.,  a  rushing  on,  onset,  impetus.  despitefuUy,  with 
wicked  violence,  insolently,  stone,  as  blasphemers  of  the  Law.  ware  = 
aware,  see  Gk.,  knowing.  I^ystra,*  important  city  of  Lycaonia;  prob.  where  are 
now  the  ruins  called  Bin-bir-Kilisseh.  Derbe,  city  of  the  upland  plain  of  Lyca- 
onia; site  not  yet  identified,  preached,  e^c,  pursued  their  work,  undeterred  by 
persecution. 


A.D.  45. 

they  preach 
the  Word 

a  Ac.  xvl.  1—6; 
xvill.  23. 

"We  must  study- 
how  to  convince 
and  get  within 
men,  and  how  to 
bring  each  truth 
to  the  quick,  and 
not  leave  all  this 
to  our  extempo- 
rary prompti- 
tude, unless  In 
cases  of  neces- 
sity. Experience 
will  teach,  that 
men  are  not 
made  learned  or 
wise  w  i  t  h  o  u  t 
hard  study  and 
unwearied  labor 
and  experience." 
B.  Baxter. 

they  work 
miracles 

"  He  who  cast 
the  price  of  his 
lands,  as  a  new 
convert.  In  all 
humility  'at  the 
Apostles'  feet," 
was  himself,  in 
a  manner  out  of 
the  appointed 
course,  raised  up 
to  be  an  Apostle ; 
and  what  Simon 
Magus  would 
have  purchased 
by  money,  and 
was  accursed, 
he,  by  the  aban- 
donment of  his 
money,  attained; 
and,  having 
therein  d  scover- 
ed  an  Apostolic 
spirit,  had  an 
Apostolic  re- 
ward." Dr.  Puscy. 

they  flee  to 
Derbe  and 
I/ystra 

b  Ac'  xvl.  1—3; 
2T1.  ill.  10,  11. 

"The  pious  have 
a  wide  place  of 
refuge— earth,  or 
heaven."    Bengel. 

••  The  flight  of 
the  Apostles  was 
ajudgment  upon 
some  and  a  bless- 
ing   to    others." 


"The  principal 
office  of  a  bishop 
is  to  preach." 
Dr.  Donne. 

•'  Lao  d  1  c  e  a  n 
preachers  com- 
pose sermons 
that,      like       a 


642 


Chap.  xiv.  8—13. 


prism,  make 
their  congrega- 
tion feel  delight- 
ed and  charmed 
with  the  diversi- 
fied hues  and  col- 
ors of  the  r  im- 
agery. Eevival 
ministers  make 
the  r  sermons 
1  ke  a  lens,  to 
concentrate  the 
rays  of  truth, 
and  e  hi  bit  them 
with  unflinching 
hand,  in  near 
connect  on  w  th 
the  sinner,  till 
they  burn  and  in- 
flame his  heart." 
Dr.  Jenkyn. 

the  cure  of 
the  lame 
man  at 
I,ystra 

a  Ma.  xiii.  58;  Ix. 
1:2,  m  '^9. 

b  Is.  XXXV.  6;  Ac. 
Ix    34. 

"To  be  sure, 
upon  sight  of 
beautiful  per- 
sons, to  bless 
God  in  His  crea- 
tures, to  pray  for 
the  beauty  of 
their  souls,  and 
that  God  would 
enrich  them  with 
nward  graces  to 
Ije  answi'rable 
unto  the  out- 
ward. Upon 
si;<ht<>f  deform'd 
persons,  to  send 
them  inward 
grace  and  enrich 
their  souls,  and 
give  them  the 
beauty  of  the 
R  e  surrection." 
Sir  T.  hrowne. 

"These  two, 
grace  and  sin, 
are  like  two 
buckets  in  a 
well,  when  one 
is  up,  the  other 
i  s  down.  The 
more  grace 
thrives  in  the 
soul,  the  more 
sin  dies  In  it." 
hrooks. 

they  are 
taken  for 
gods 

c  "  It  was  in  the 
neigh  bor  1  ng 
country  of  Phry- 
g  a  that  Jupiter 
and  Mercury 
were  said  to  have 
wandered,  and  to 
have  been  enter- 
tained by  Baucis 
and  Philemon 
(Ovid.  Met.  viil. 
626-7)."     Al/ord. 


Effect!^  of  Gos2)el  preaching. — Wherever  tbe  Gospel  is  proclaimed  with  power — 1. 
It  secuies  believers.  The  Word  of  God  does  not  return  to  Him  void.  2.  It  secures 
s  wie  bitter  enemies.  It  divides  everj'  coninuinity  into  two  parties.  3.  People  are 
not  content  with  merely  rejecting  the  Gospel  for  ihemselves.  They  stir  up  tiie  minds 
of  others  to  make  them  evil-aflected  against  its  preachers.  4.  The  Lord  is  sure  to 
bear  witness  unto  the  Word  of  His  grace.  5.  Its  preachers  must  expect  personal 
attacks  of  some  kind  or  other.     S.  8.  Times. 

Courage  requisite  in  reformers. — There  is  Bothing  which  the  world  resents  so 
much  as  an  attempt  to  carry  out  a  better  measure  than  existed  before.  A  man  who 
would  benefit  the  world  must  take  leave  of  his  own  reputation  first;  for  the  world 
never  let  a  man  bless  it  but  it  first  fought  him ;  it  never  let  him  give  it  a  boon  with- 
out first  giving  him  a  bufl'et.  If  with  one  eflbrt  you  should  raise  a  tree  twenty  feet 
high,  so  as  to  make  it  forty  feet  high,  you  would  not  do  more  violence  to  its  roots 
than  you  do  to  society,  when  you  attempt  suddenly  to  elevate  it  above  its  former 
level.  If  there  were  a  hundred  violins  together,  all  playing  below  concert  pitch,  and 
I  should  take  a  real  Cremona,  and  with  the  hand  of  a  Paganini  should  bring  it 
strongly  up  to  the  true  key,  and  then  should  sweep  my  bow  across  it  like  a  storm, 
and  make  it  sound  forth  clear  and  resonant,  what  a  demoniac  jargon  would  the  rest 
of  the  playing  seem  !  Yet  the  other  musicians  would  be  enraged  at  me.  They 
would  think  all  the  discord  was  mine,  and  I  should  be  to  them  a  demoniac.  So 
it  is  with  reformers.  The  world  thinks  the  discord  is  with  them,  and  not  in  its  own 
false  playing.     Beecher. 

8 — 10.  satj  not  able  even  to  stand:  some  say  "  dwelt."  impotent,  weak, 
having  no  use  in.  who  .  .  walked,  fr.  his  birth,  heard,  prob.  in  some 
tlioroughfare,  where  he  may  have  been  placed  to  solicit  alms,  steadfastly  .  . 
him,  with  deep  Christ-like  compassion,  perceiving,  by  his  eager,  anxious  look. 
faith  .  .  healed,"  P-  may  have  been  speaking  of  Christ  as  tiie  great  Healer. 
said  .  .  voice,  suddenly,  imperatively,  stand  .  .  feet,  he  spoke  with 
electrical  energy.  he,  gladly  believing  and  promptly  obeying.  leaped,* 
bounded  to  his  feet  at  once,  walked,  to  his  own  great  joy,  and  to  the  wonder 
of  all. 

The  minifitry  of  Paul  and  Barnabas  at  Lyslra. — I.  The  supernaturalness  of 
Apostolic  endowments.  II.  The  theology  of  depraved  hearts.  There  is  involved 
in  the  conduct  of  these  Lystrans  (see  vv.  11 — 14)  these  great  tiieological  be- 
liefs: 1.  Miracles  are  a  sign  of  Divinity;  2.  Div'nity  may  have  incarnations;  3.  It 
should  be  worshipped.  This  theology  serves  as — (1)  An  eternal  hindrance  to  the 
reign  of  Atheism;  (2)  Indicating  the  responsibility  of  heathen;  (3)  Presumptive 
evidence  in  favor  of  the  Gospel;  (4)  A  guarantee  for  the  spread  of  Christianity. 
III.  The  greatness  of  genuine  Christianity  {^v.  14,  15).  This  is  seen — 1.  In  the 
spirit  it  generates;  2.  In  the  God  it  reveals;  3.  In  the  revolutions  it  eflects.  lY. 
The  worthlessuess  of  human  popularity.     Thomas. 

Faith. — The  stupendous  Falls  of  Niagara  have  been  spoken  of  in  every  part  of 
the  world;  but  while  they  are  marvellous  to  hear  of,  and  wonderful  as  a  spectacle, 
they  have  been  very  destructive  to  human  life,  when  by  accident  any  have  been  car- 
ried down  tlie  cataract.  Some  years  ago  two  men,  a  bargeman  and  a  collier,  were 
in  a  boat  and  found  themselves  unable  to  manage  it,  it  being  carried  so  swiftly 
down  the  current  that  they  must  both  inevitably  i  e  borne  down  and  dashed  to 
pieces.  At  last,  however,  one  man  was  saved  by  lloating  a  rope  to  him,  which  he 
grasped.  At  the  same  instant  that  the  rope  came  into  his  hand,  a  log  floated  by  the 
other  man.  The  thoughtless  and  confused  bargeman,  instead  of  seizing  the  rope, 
laid  hold  on  the  log.  It  was  a  fatal  mistake;  they  were  both  in  imminent  peril,  but 
the  one  was  drawn  to  shore  because  he  had  connection  with  the  people  on  the  land, 
whilst  the  other,  clinging  to  the  loose,  floating  log,  was  borne  irresistibly  along,  and 
never  heard  of  afterwards.  Faith  has  a  saving  connection  with  Christ.  Christ  is  on 
the  shore,  so  to  speak,  holding  the  rope,  and  as  we  lay  hold  of  it  with  the  hand  of 
our  confidence,  He  pulls  us  to  shore;  but  our  good  works,  having  no  connection  with 
Christ,  are  drifted  along  down  to  the  gulf  of  fell  despair.  Grapple  our  virtues  as 
tightly  as  we  may,  even  with  hooks  of  steel,  they  cannot  avail  us  in  the  least  degree ; 
they  are  the  disconnected  log  which  has  no  holdfast  on  the  heavenly  shore.  Spur- 
yeon. 

II — 13.  speech  .  .  I^ycaonia,  wh.  some  say  was  an  Assyrian  dialect; 
others  a  corrupt  species  of  Gk.  gods  .  .  men,  "  The  current  legend"  of  Jupiter 
and  Mercury  having  visited  Lycaon  in  disguise  helps  to  ace.  for  the  identification  ot 


Chap.  xIt.  X4 — z8. 


ACTS. 


648 


the  Apostles  with  those  deities."  Jupiter,  Rom.  name  for  Gk.  Zeus.  Barnabas 
prob.  older  than  Paul,  and  of  more  imposing  appearance."  Mercurius,  Lat. 
for  Gk.  Hermes,  speaker,  "the  Gk.  word  for  'interpret'  in  N.T.  is  fr.  same  root 
as  Hermes."  before  .  .  city,  i.e.,  the  temple  of  Zeus  was  outside  the  city. 
brought,  etc.,  prob.  P.  and  B.  did  not  understand  the  "speech  of  Lycaonia,"  or 
they  would  not  have  suffered  things  to  go  so  far.  oxen,  for  sacrifice,  garlands, 
with  wh.  the  victims  were  adorned,  gates,  prob.  of  the  city;  orperh.  of  the  house 
where  P.  and  B.  lodged,  wh.  was  regarded  as  a  temple. 

Hoio  the  Christian  should  meet  those  who  give  to  him  the  honor  which  is  due  to 
God. — I.  With  the  sorrowful  expression  of  pity  for  their  blindness.  II.  With 
liumble  acknowledgment  of  his  own  weakness.  III.  With  courageous  confession  of 
God's  majesty.     Lupoid. 

The  chief  orator. — The  people  of  Lystra  concluded  that  in  Barnabas  they  had 
Jupiter,  the  great  god  of  their  city;  and  that  Paul  was  Mercurius,  his  orator,  accom- 
panying him.  In  Saoma,  a  chief  in  travelling  is  attended  by  his  principal  orator; 
and  if  formal  speeches  are  made  anywhere,  the  chief  never  speaks  first;  that  is  done 
by  his  first  -'cock-crower,"  viz.,  the  chief  orator.  Turner. — An  old  idolater. — One 
day,  while  Mr.  Wilson,  a  missionarj',  was  preaching  at  Raiatea,  one  of  the  South  Sea 
Islands,  where  he  had  recently  introduced  the  Gospel,  an  old  man  stood  up  and  ex- 
claimed, "My  forefathers  worshipped  Oro,  the  god  of  war,  and  so  have  I;  nor  shall 
anything  that  you  can  say  persuade  me  to  forsake  this  way.  And,"  continued  he, 
addressing  the  missionary,  "what  do  you  want  more  than  you  have  already  ?  Have 
you  not  won  over  such  a  chief,  and  such  a  chief, — ay,  and  you  have  Pomare  herself ! 
what  want  you  more  ? "  "  All — all  the  people  of  Raiatea ;  and  you  yourself,  I  want ! " 
replied  Mr.  Wilson.  " No,  no,"  cried  the  old  man;  "me — you  shall  never  have  me  ! 
I  will  do  as  my  fathers  have  done;  I  will  worship  Oro;  you  shall  never  have  me,  I 
assure  you."  Little,  however,  did  this  poor  man  understand  the  power  and  love  of 
God.  Such  was  the  blessed  eflect  of  the  Gospel  on  his  heart,  that,  within  six  months 
from  that  time,  this  stanch,  inflexible,  inveterate  adherent  of  Oro,  the  Moloch  of  the 
Pacific,  abandoned  his  idol  and  became  a  worshipper  of  the  true  God.     Cheever. 

14 — 16.  heard,  and  understood  the  purport  of.  rent,  a  Jewish  expression  of 
sorrow  or  abhorrence,  as  the  occ.  might  require,  ran  in,  R.V.,  "sprang  forth." 
sirs,  Gk.,  men  !  like  passions,*  have  the  same  nature,  vanities, *=  empty 
nothings;  gods  who  have  no  real  existence,  living,  e/c.,<^  not  only  an  existence, 
but  a  power;  Creator,  Governor,  etc.     ways,*  practice  and  belief  as  heathen. 

The  contest  of  Ohristianity  with  heathenism. — A  contest  with — I.  The  idolizing 
of  men,  while  it  proclaims  the  incarnation  of  God;  II.  The  worship  of  nature,  while 
it  proclaims  the  living  God  as  the  Lord  of  creation;  III.  Walking  in  our  own  ways, 
while  it  requires  us  to  walk  in  God's  commandments.     Langbein. 

Humility — Cuvier. — Cuvier,  the  naturalist,  was  in  his  favorite  pursuit  very  demo- 
cratic in  bis  tastes.  He  treated  all  men  as  his  equals,  and  would  not  allow  others  to 
treat  him  as  a  superior.  One  day,  while  discussing  a  question  in  anatomy,  a  student 
interjected  in  his  conversations,  "Monsieur  le  baron."  "There  is  no  baron  here," 
replied  Cuvier;  "  there  are  two  students  seeking  truth  and  bowing  down  only  to  her." 
Humility — Bacnn. — When  the  French  ambassador  visited  the  illustrious  Bacon  in  his 
last  illness,  and  found  him  in  bed  with  the  curtains  drawn,  he  addressed  this  fulsome 
compliment  to  him:  "  You  are  like  the  angels  of  whom  we  hear  and  read  much, 
but  have  not  the  pleasure  of  seeing  them."  The  reply  was  the  sentiment  of  a  phil- 
osopher, and  language  not  unworthy  of  a  Christian:  "If  the  complaisance  of  others 
compares  me  to  an  angel,  my  infirmities  tell  me  I  am  a  man." 

17,  18.  witness,-^  they  still  had  evidence  of  His  being  and  nature,  rain,*' 
said  by  Gks.  to  be  exclusive  prerogative  of  Zeus,  hearts,  desires,  wishes,  say- 
ings, pouring  contempt  on  the  gods  they  were  taken  for,  and  whom  the  people  rev- 
erenced; and  honoring  the  true  God,  whom  the  people  denied,  restrained  .  . 
people,  partly  bee.  the  people  may  noc  have  perfectly  understood  what  was  said, 
and  also  bee.  the  mir.  had  so  deeply  convinced  them  of  the  presence  of  "some  God 
of  power." 

Seasons  of  spiritual  fruitfulness. — L  The  refi-eshing  communications — "rain 
from  heaven."  II.  The  fertility  effected — "fruitful  seasons."  III.  The  result  ex- 
perienced— "filling  our  hearts  with  food  and  gladness  " — 1.  Sustenance;  2.  Com- 
fort. IV.  The  witness  in  all  this  for  God — "  Nevertheless,  He  left  not  himself  with- 
out witness."     Dillon. 


A.D.  16. 

a  2  Co.  X.  1,  10. 

Mlsa  Havergal 
was  con  vers,  ng 
with  a  minister 
whio  was  not  dis- 
posed to  press 
home  the  Gospel 
message.  "Oh, 
why  don't  you 
preach  the  Gos- 
pel of  Chi-ist?" 
she  exclaimed. 
"My  congrega- 
tion are  well  ed- 
ucated and  well 
acquainted  with 
the  truths  of  sal- 
vation ;  if  they 
were  Zulus,  I 
should  preach 
differently."  was 
the  reply.  "Then 
let  me  be  a  Zulu 
ne  t  Sunday," 
was  the  rejoin- 
der, "and  just 
preach  at  me."  A 
real  Gospel  ser- 
mon was  the  re- 
sult. It  might 
pay  a  min  star 
now  and  then  to 
imagine  some 
Zulus  among  his 
auditors,  and 
prepare  his  ser- 
m  o  n  accord- 
ingly. 


they  reject 
idolatrous 
worship 

h  Ac.  X.  26;  Ja.  v. 
17 ;  Ee.  xix.  10. 

c  Je.  viii.  19;  x.8; 
xlv.  22;  ICo.vlil. 
1. 

d  Ge.  i.  1;  Ps. 
xxxlll.  6;  cxlvi. 
5,  6:  1  Th.  i.  9. 

€  Ps.  Ixxxi.  12; 
Ac.  xvli.  30;  IPe. 
Iv.  3. 


they  preach 
the  one 
true  God 

/Eo.  1.  20. 

g  Ps.  Ixv,  10 ;  Ma. 
v.  45. 

He  gives  pladness  : 
"Some  think  of 
this  as  a  thing 
which  God  per- 
mits rather  than 
gives  and  some 
are  driven  from 
religion  by  a 
fancy  that  it  Is 
all  gloomy  and 
austere.  This  is 
not  so.  Learn, 
then,  to  thank 
God  for  what 
some  of  you  have 
never  associated 


644 


A  era. 


Chap.  xIt.  z9-«as. 


A.D.  46. 


with  His  gifts— 
your  joys ;  pass- 
ing gladness  as 
well  as  spiritual 
ecstasy:  for  the 
sense  of  sight, 
hearing,  taste, 
and  touch. 
Learn  to  feel  God 
as  near  you 
when  the  sun 
shines  and  the 
marriage  bells 
ring  as  when  the 
cloud  depresses 
or  the  knell  tolls. 
But  remember 
that  lasting  glad- 
ness Is  depend- 
ent on  union 
with  Christ,  the 
imperisha  ble 
Bread  of  Life." 
Henry  Jonet. 


Paul  Is 
stoned 

a  Ac.  xlll.  46;  2 
Tl.  111.  11 :  2  Co. 
iv.  10:  xl.  25. 

Timothy,  whom 
Paul  reminds  (2 
Tl  ill.  10.  11)  of 
his  sufferings  In 
that  quarter.and 
who  evidently 
knew  of  them, 
was  a  native  of 
Lystra  (Ac.  xvl. 
1),  and  was  found 
there  by  Paul  on 
his  second  visit. 
Hewasprob  one 
of  the  disciples 
gained  this  first 
time  <1  Tl.  1.  2  ; 
cf.  1.  18,  and  2  Tl. 
11.  1). 


they  return 
to  Antloch 

6  Ac.  xz.  4. 

c  Ac.  xlll.  43;  xl. 

23. 

d  Je.  xxxll.  40. 

eMa.  xvl.  24;Lu. 
xxll.  28,  29  ;  2  Tl. 
ll.n,l2;Ro.vlll. 
17;  Jo.  xvl.  33;  2 
Tl.  111.  12;  1  Pe. 
Iv.  13. 

"  O,  what  does 
not  God  give  to 
man  In  mercy, 
when  tribulation 
Itself  is  sent  to 
him  as  a  bless- 
ing ?  Prosperity 
is  the  gift  of  a 
God  who  com- 
forts us,  adver- 
sity of  a  God  who 
admonishes." 
Auffuitine. 


Effects  of  turning  to  God. — "  I  saw  with  mine  own  eyes,  when  in  Africa  two  or 
three  years  ago,"  says  the  Rev.  W.  Allen,  "the  notorious  skull  temple,  or  Juju 
house,  not  long  ago  the  scene  of  the  most  ghastly  horrors ;  1  saw  the  very  men  who 
had  been  the  high  priests  of  Juju,  and  ringleaders  in  all  kinds  of  atrocities;  I  saw 
the  accursed  grove  where  human  victims  were  constantly  slain,  and  twins  cast  out 
to  die ;  but  the  temple  had  fallen  into  ruins,  the  skulls  were  crumbling  to  dust,  tbe 
idols  lay  grovelling  on  the  ground,  the  grove  was  the  highway  to  God's  house,  and 
the  once  cannibal  priests  and  people  were  all  assembled  in  church,  and  joining  with 
earnest  fervor  in  the  worship  of  Almighty  God.  And  since  then,  and  within  the 
last  two  years,  the  tottering  temple  has  been  deliberately  razed  to  the  ground,  the 
human  skulls  decently  interred,  and  all  the  detestable  tokens  of  their  former  idolatry, 
some  of  which  had  been  procured  at  a  tremendous  cost  and  had  been  regarded  as  of 
priceless  value,  were  handed  over  to  Bishop  Crowther,  forwarded  by  him  to  me,  and 
are  now  in  London.  In  lieu  of  their  former  skull  temple  the  natives  have  erected  at 
their  own  expense,  at  a  cost  of  not  less  than  £2,000,  a  church  which  seats  two  thou- 
sand people,  which  is  now  Bishop  Crowther's  cathedral,  and  at  the  consecration  of 
which  over  three  thousand  natives  were  present."    Bib.  El. 

19,  ao.  Jews,"  with  two  exceptions  the  Jews  originated  every  persecution  fr. 
wh.  P.  suflered.  persuaded  .  .  people,  not  dif.  to  persuade  a  people  who 
were  disappointed  by  the  repulse  of  their  oflered  honors,  stoned,  an  easy  step  fr. 
blind  worship  to  rabid  persecution.  Paul,  the  more  prominent  man.  Barnabas 
escaped,  drew  .  .  dead,  the  insensible  body  of  P.  dragged  along  the  streets, 
and  hurled  out  of  the  city,  disciples,  some  even  here,  stood  .  .  lum.  to 
try  to  restore  him,  to  lament  over  him,  some  say  to  bury  him.  rose  up,  he  had 
been  stunned,  not  killed:  some  think  the  recovery  was  supernatural.  Derbe,  see 
V.  6. 

The  stoning  of  Paul. — 1.  Stones  are  the  answer  of  those  who  have  no  arguments. 
2.  Those  who  have  no  arguments  are  wont  to  try  and  inflame  the  passions  of  the 
people.  3.  When  God  has  a  great  work  for  a  man  to  do,  his  enemies  cannot  take 
his  life.  4.  When  a  true  servant  of  God  is  made  to  sufter  in  one  city,  he  will  not 
cease  to  work,  but  will  go  on  to  the  next.  6.  When  a  true  servant  of  God  is  made 
to  suffer,  he  will  intermit  his  work  as  little  as  possible.  "On  the  morrow,"  if  he 
can,  he  will  take  it  up  again.     S.  S.  Times. 

Paul  and  Timothy. — Was  it  in  the  house  of  Eunice  and  Lois  th.  he  found  the 
sweet  repose  and  tender  ministrations  he  wd.  need  more  than  ever  after  an  experi- 
ence so  frightful  ?  .  .  We  who  from  scattered  illusions  can  see  th.  it  was  here 
and  now  th.  Paul  first  met  with  the  gentlest  and  dearest  of  all  his  converts,  may 
dwell  w.  pleasure  on  the  tho't  th.  the  boy  Timothy  stood  weeping  in  th.  group  of 
disciples  who  surrounded  the  bleeding  missionary,  who  perhaps  helped  to  convey 
him  secretly  to  his  mother's  house,  and  there  bound  up  his  wounds.  Farrar's  St. 
Paul. 

ai,  23.  taught  many,  P.V.,  "made  many  disciples."  Gains,  called  a  Der- 
bean,*  may  have  been  one.  confirming, "^  establishing  in  the  faith  by  instruction 
and  encouragement,  disciples,  of  these  cities,  continue  .  .  faith,''  adhere 
to  the  faith  of  the  Gospel  of  Christ  and  to  faith  in  the  Christ  of  the  Gospel,  must," 
bee.  of  the  inevitable  opposition  of  men  and  Satan,  tribulation,  trials  of  many 
kinds. 

Perseverance,  the  badge  of  true  saints. — Perseverance  is  the  target  of  all  our  spirit- 
ual enemies.  I.  The  world  does  not  object  to  your  being  a  Christian  for  a  time,  if  she 
can  but  tempt  you  to  cease  your  pilgrimage,  and  settle  down  to  buy  and  sell  with 
her  in  Vanity  Fair.  IL  The/es/t  will  seek  to  ensnare  you  and  prevent  you  pressing 
on  to  glory.  III.  Satan  will  make  many  a  fierce  attack  on  your  perseverance.  He 
will  strive  to  hinder  you  in — 1.  Service;  2.  Suffering;  3.  Steadfastness;  4.  Doctrinal 
sentiments.  Wear  your  shield,  therefore,  close  upon  your  armor,  and  cry  mightily 
unto  God,  that  by  His  Spirit  you  may  endure  to  the  end.    Spurgeon. 

TJie  blessings  of  burdens. — It  is  well  known  that  the  palm  grows  best  loaded 
down  with  weights.  Thus  this  martyr  testified  that  he,  like  the  beautiful  tree  of  the 
Orient,  grew  best  in  his  spiritual  life  under  weights.  This  is  the  universal  law  of 
spiritual  growth.  There  must  be  resistance,  struggle,  conflict,  or  there  can  be  no 
development  of  strength.  We  are  inclined  to  pity  those  whose  lives  are  scenes  of 
toil  and  hardship,  but  God's  angels  do  not  pity  them  if  only  they  are  victorious ;  for  in 
their  overcoming  they  are  climbing  daily  upward  towards  the  holy  heights  of  sainthood. 
The  beatitudes  in  the  Apocalypse  are  all  for  overconiers.    Heaven's  rewards  and 


Chap.  xir.  83—28. 


ACTS. 


645 


crowns  lie  beyond  battle-plains.  Spiritual  life  always  needs  opposition.  It  flourishes 
most  luxuriantly  in  adverse  circumstances.  We  grow  best  under  weights.  We  find 
our  richest  blessings  in  the  burdens  we  dread  to  take  up.     Miller. 

23,  24.  ordained,"  appointed.  Whether  the  Apos.  appointed  elders  them- 
selves, or  confirmed  a  previous  election  of  these  Churches — wh.  seems  more  prob.* — 
is  a  disputed  point,  elders,  Gk.,  presbyters,  a  Jewish  title  applied  to  them  fr. 
a  similar  class  of  oflicers  in  the  synagogues;  called  also  episcopi,  i.e.,  superintend- 
ents, bishops,  "their  foreign  appel.,  since  the  Gks.  employed  it  to  desig.  such  rela- 
tions among  themselves.""   Pisidia  {see  on  xiii.  14).   Pamphylia  {see  on  xiii.  13). 

A  picture  of  Apostolic  efficiency. — I.  They  did  not  suffer  themselves  to  be  dis 
concerted  by  severe  sufferings.  II.  They  carry  the  Word  to  those  who  do  not  know 
it  III.  They  nourish  the  faith  implanted.  IV,  They  arrange  the  ordinances  of  the 
Church.     V.  They  render  an  account.     Lisco. 

If  we  are  to  gain  the  high  places  of  heaven  we  must  expect  obstacles  in  our  way. 
But  the  true  Christian  will  not  be  driven  back  by  difficulties.  Diogenes  wished  to 
become  the  pupil  of  a  famous  cynic  philosopher,  and  was  refused.  Still  Diogenes  per- 
sisted, and  the  philosopher  raised  his  staff  to  smite  him.  "  Strike,"  said  Diogenes, 
"  you  will  not  find  a  staff  hard  enough  to  conquer  my  perseverance."  And  so  he 
had  his  wish.  Let  no  blows  be  hard  enough  to  drive  us  back  from  the  kingdom  of 
heaven. 

as,  a6.  Perga  {see  on  xiii.  13).  down,  not  down  the  Cestrus,  but  across 
the  plain,  ab.  16  m.  Attalia,  or  Attaleia,  a  seaport  now  called  Satalia;'^  founded 
by  Attains  Philadelphus,  k.  of  Pergamus,  betw.  b.c.  159  and  138.  sailed  .  . 
Antioch,  prob.  disembarking  at  Seleucia.     fr.  whence  {see  vv.  1 — 3). 

Missionary  reports. — 1.  It  is  well  that  the  missionaries  should  occasionally  re- 
turn. Their  return  will  strengthen  them,  and  again  arouse  the  Churches  to  a  new 
interest  in  the  missionary  cause ;  2.  The  true  missionary  will  report,  not  what  he 
has  done,  but  what  God  has  done  with  him;  3.  The  true  missionary  will  report  how 
God  has  opened  the  door  of  faith  to  those  to  whom  he  was  sent.     8.  S.  Times. 

The  Ohristian  missionary. — The  immediate  influence  of  the  labors  of  a  mission- 
ary will,  in  all  probability,  be  much  less  than  he  anticipates;  he  will  perhaps  go 
down  to  the  grave  as  one  disappointed  of  his  hope.  But,  like  Abraham,  he  must, 
against  hope,  believe  in  hope.  He  has  planted  a  seed,  which  will  push  itself  forth  on 
all  sides.  He  has  excited  a  spark,  which  will  raise  a  flame  through  a  kingdom.  He 
thinks  he  has  done  little ;  but  he  has,  in  fact,  effected  that  which  calculation  cannot 
follow.  We  can  scarcely  entertain  too  contracted  an  expectation  of  the  immediate 
efffect  of  his  labors,  and  scarcely  too  exalted  an  idea  of  their  ultimate  efficacy.  The 
flame  once  excited,  shall  spread  from  breast  to  breast,  from  family  to  family,  from 
village  to  village,  from  region  to  region;  in  time,  from  kingdoms  to  empires;  and, 
at  length,  from  empires  to  continents.  But  that  flame  must  first  be  lighted  from  the 
fire  that  burns  on  the  altar  of  God.  How  will  the  faithful  missionary  rejoice  before 
the  Judge  of  quick  and  dead,  when  he  shall  meet,  at  the  right  hand  of  Christ,  not  a 
straggling  individual  or  two,  whom  he  was  the  means  of  persuading,  in  the  days  of 
his  flesh,  to  turn  to  God ;  but,  perhaps,  a  nation  of  converts  to  whom  his  self-denial, 
and,  at  the  time,  unpromising  labor,  had  been  the  original  means  of  bringing 
salvation  !     Prof.  Parish. 

27,  28.  opened  .  .  door,'  fig.  ref.  to  fact  that  the  Gentiles  now  had  ac- 
cess to  the  Gospel,  long  time,  time  not  certain.  [The  foil,  are  approximate 
dates:  Visit  to  Jerus.  to  relieve  the  famine,  a.d.  44;  Ist.  miss,  journey,  a. d.  45; 
return  to  Antioch,  a.d.  46,  where  P.  remained  till  his  attendance  at  the  Council  of 
Jerusalem,  wh.  is  usually  dated  a.d.  50.]     Farrar. 

Success  of  the  Gospel,  a  ground  for  joy. — I.  The  interest  which  the  primitive 
Church  took  in  the  Word  of  God:  1.  The  people  expressed  no  reluctance  at  part- 
ing with  Paul  and  Barnabas;  2.  Nor  did  the  Apostles  manifest  any  backwardness 
to  undertake  this  dangerous  enterprise.  H.  The  instruction  to  be  derived  from  this 
conduct:  1.  That  the  Word  of  God  is  confessedly  the  greatest  of  all  concerns;  2. 
That  it  is  an  object  for  which  we  all,  according  to  our  ability,  should  labor;  3.  That 
its  success  should  be  to  us  a  source  of  the  sublimest  joy.     Simeon. 

Uie  open  door  of  salvation. — Says  Dr.  Parkhurst:  "Light  is  a  sure  guide,  be" 
cause,  unlike  sound,  it  goes  in  straight  lines.  If  you  were  to  strike  the  tired,  dim^ 
iniabed  end  of  a  sunbeam  a  million  million  miles  from  the  sun,  you  are  on  the  cer^ 


they  ordain 
elders 

a  Tit.  1.  5,  6;  1 
Tl.  V.  17;  Phi.  1. 1. 

ft  "  The  Apostles 
ordained  the 
e  ders  whom  the 
Churches  elect- 
ed."    Alford. 

c  "In  accord, 
with  this  dis- 
tlnc.  we  And  the 
gen.  rule  to  be 
this :  those  who 
are  called  elders. 
In  speaking  of 
Jewish  commu- 
nities, are  called 
bishops  in  speak- 
ing of  Gentile 
c  o  m  m  u  n  1  ties. 
Hence  the  latter 
term  Is  the  pre- 
vailing one  in 
Paul's  Epistles." 
Hackett. 


Perga, 

Attalia, 

Antioch 

d"  Beautifully 
situated  round  a 
small  harbor, 
the  streets  ap- 
pearing to  rise 
behind  ea.  other, 
like  the  seats  of 
a  theatre  .  .  with 
a  double  wall 
and  a  series  of 
square  towers  on 
the  level  summit 
of  the  hill."  Adm. 
Beaufort. 

Though  Paul  re- 
turned from  this 
journey  a  shat- 
tered man,  yet 
he  returned  with 
the  mission-hun- 
ger in  his  heart, 
with  the  fixed 
conviction  that 
the  work  and 
destjny  in  life  to 
which  God  had 
specially  called 
him  was  to  be  the 
Apostle  of  the 
heathen.   Farrar. 


they  an- 
nounce the 
faith  of  the 
Gentiles 

e  1  Co.  xvl.  9;  2 
Co  11.  12;  Col.  It. 
3. 

God  opening  doers  : 
He  who  has  the 
keys  of  David  can 
open  all  doors. 
No  preacher 
must  assume 
these  keys  to 
himself,  but 
must   pray  that 


646 


Chap.  3CV.  1—5. 


A.D.  50. 

God,  who  only 
can  use  them 
effectually,  will 
do  80.  And  if 
anything  is  to  be 
effected  for  the 
salvation  of 
souls,  Crod  must 
open  four  doors 
—the  door  of  the 
p  r  eacher's 
mouth,  the  doors 
of  the  hearer's 
ear  and  heart, 
the  door  of  heav- 
en.    Gerok. 

the  Council 
at  Jerusalem 

the  cause 
of  it 

a  Jo.  vii.  22;  Eo. 
11.  25—29;  ill.  1, 
2,  30;  Iv.  8—12; 
ICo.  vii.  19;  Ga. 
vi.  15;  Ep.  11.  11, 
14,  15;  Col.  ill. 
11;  11.  &— 11;  Ga. 
V.  2. 

bGa.il.  1—5. 

"From  the  very 
first  theChurch's 
doctrine  was  as- 
sailed by  her 
own  people." 
QiMsnel. 

'•  Heres'es  occa- 
sion true  doc- 
trine to  be  more 
diligently  dis- 
cussed." P.  Mar- 
tyr. 

on  the 
•way  to  the 
Council  they 
preach 

c  Ac.  xxl.  7. 

dAc.  vlil.  5;  xl. 
19. 

«  "  A  public  and 
official  recep- 
tion." Alford. 

/Ga.  li.  14. 

To  fight  over  a 
doctrine  is  sorry 
waste  of  tirae.but 
to  1  ve  in  the 
quiet  enjoyment 
of  It  is  the  truest 
wisdom.  Spur- 
geon. 

"  God  hath  writ- 
ten a  Law  and  a 
Gospel :  the  Law 
to  humble  us, 
and  the  Gospel 
to  comfort  us: 
the  Law  to  cast 
us  down. and  the 
Gospel  to  raise 
us  up  the  Law  to 
convince  us  of 
our  misery,  and 
the     Gospel     to 


tain  track  of  the  sun  the  instant  j'ou  begin  treading  upwards  tlie  glittering  highway 
that  that  sunbeam  spreads  out  for  you.  And  wherever  and  liowsoever  far  out  upon 
the  circumference  of  Christ's  character  you  take  your  position  and  begin  threading 
inward  any  of  the  radiating  lines,  you  move  by  a  line  as  straight  as  a  sunbeam  to- 
wards the  heart  and  centre  of  the  entire  matter.  One  radius  is  as  good  as  another 
for  finding  the  centre.  Each  of  the  twelve  gates  thresholded  a  main  avenue  of  the 
heavenly  Jerusalem."  The  gate  of  heaven  is  not  away  up  yonder;  it  is  wherever  we 
look  to  Christ  as  the  Opener  of  heaven  to  the  penitent  and  believing  soul.  He  said, 
"  I  am  the  door;  by  Me  if  any  man  enter  in  he  shall  be  saved."  The  Gospel,  when- 
ever we  study  it  as  earnest  seekers  after  truth,  presents  to  us  one  of  the  pearly  gates 
of  paradise. 

CHAPTER    THE  FIFTEENTH, 

1,  2.  certain  tneti.  Pharisees  who  had  embraced  the  Gospel  (see  v.  5).  ye 
.  ,  saved,"  it  was  making  this  rite  necessary  to  salvation  that  constituted  the 
gravity  of  the  error,  dissension,  etc.,  did  not  silence  them  with  any  assumption 
of  Apos.  authority,  they,  the  Ch.  of  Antioch.  certain  .  .  them,*  chosen 
fr.  both  sides.     Apostles     .     .     elders,  not  Apos.  alone. 

Tlie  dispute  at  Antiuch. — I.  Its  character — representative.  It  was  between — 1. 
The  ritualistic  and  spiritual ;  2.  The  traditional  and  the  progressive ;  3.  The  fetter- 
ing and  the  free.  II.  Its  settlement — exemplary:  1.  A  deputation  from  Antioch 
to  Jerusalem ;  2.  A  full  discussion  of  the  subject  at  a  general  assembly  of  the  Church ; 
3.  A  deputation  back  to  Antioch  with  the  result  of  their  deliberation;  4.  The 
Church  assembled  at  Antioch  to  receive  this  communication.     Thom<(s. 

Essentials  and  non-essentials. — A  gentleman  who  was  in  company  with  the  late 
Mr.  John  Newton  of  London,  lamented  tlie  violent  disputes  that  often  take  place 
among  Christians  respecting  the  non-essentials  of  Christianity,  and  particularly 
Church  government.  "Many,"  he  said,  "seem  to  give  their  chief  attention  to  such 
topics,  and  take  more  pleasure  in  talking  on  these  disputable  points,  than  on  spiritual 
religion,  the  love  of  Christ,  and  the  privileges  of  His  people."  "Sir,"  said  the  ven- 
erable old  man,  "did  you  ever  see  a  whale  ship  ?  I  am  told  that  when  the  fish  is 
struck  with  the  harpoon,  and  feels  the  smart  of  the  wound,  it  sometimes  makes  for 
the  boat,  and  would  probably  dash  it  to  pieces.  To  prevent  this,  they  throw  a 
cask  overboard;  and  when  it  is  staved  to  pieces,  they  throw  over  another.  Now, 
sir,"  added  Mr.  Newton,  "Church  government  is  the  tub  which  Satan  has  thrown 
over  to  the  people  of  whom  you  speak." 

3 — 5.  brotight  .  .  away,  accom.  part  of  the  distance;  and  prob.  fur- 
nished with  supplies  for  the  journey.  Phenice  {see  on  xi.  19),  they  prob.  trav.  S. 
along  the  coast  to  Ptolemais,"  and  then  across  plain  of  Esdraelon  into  Samaria. 
declaring,  as  they  went  along,  joy  .  .  brethren,  who  composed  the  chs. 
they  visited  on  the  way.**  received,  Gk.,  cordially  received,  welcomed."  Phari- 
sees,-'' not  unnatural  for  them  to  take  this  position,  them.  Gentile  converts  who 
had  first  been  proselytes  to  Judaism. 

Judaizers. — It  was  only  some  of  the  Jews  who  demanded  from  the  Gentiles  com- 
plete conformity  to  the  Law.  At  Jerusalem  (r.  5)  the  Judaizing  party  is  described 
as  "certain  of  the  sect  of  the  Pharisees  which  believed,"  and  the  Gospel  history  rep- 
resents the  Pharisees  on  all  occasions  as  determined  supporters  of  the  ceremonial 
law.  Probably  their  party  was  most  numerous  at  Jerusalem,  where  all  the  ritual 
observances  could  be  most  completely  carried  out.  In  tlie  more  remote  congregar 
tions  the  joy  over  the  Gentile  conversions  would  be  unalloyed.     Lumby. 

Value  of  forms. — St.  Paul  vigorously  opposed  all  those  who  taught  the  necessity 
of  Jewish  rites  so  far  as  salvation  is  concerned.  But,  on  the  other  hand,  St.  Paul 
had  not  the  slightest  objection  to  men  observing  the  law  and  submitting  to  circum- 
cision, if  they  only  realized  that  these  things  were  mere  national  customs  and  ob- 
served them  as  national  customs,  and  even  as  religious  rites,  but  not  as  necessai-y 
religious  rites.  G.  T.  Stokes. — Legal  Christia)/s. — Thousands  and  tens  of  thousands 
of  Christians  yet  live  in  the  dreary  shadow  of  legalism.  God  is  only  lawgiver  and 
judge  to  them.  There  are  thousands  of  persons  who  think  that  they  are  Christians 
because  they  are  endeavoring  to  live  aright;  but  they  are  Christians  because  they 
are  endeavoring  to  live  aright  no  more  than  a  person  is  at  home  because  he  is  trying 
to  go  there,  though  he  does  not  know  the  way.    A  child  that  baa  lost  its  father's 


Chap.  XV.  6 — la. 


ACTS. 


647 


house,  and  that  is  striving  to  find  it,  is  not  at  home,  but  is  a  wanderer;  and  the  per- 
son that  is  simply  endeavoring  to  live  aright,  and  nothing  more,  and  that,  when  he 
measures  his  life  by  the  law  of  God,  as  interpreted  to  iiim  through  his  own  con- 
science, is  conscious  of  daily  breaking  that  law  in  every  direction,  is  no  more  a 
Christian  than  a  wanderer  is  a  child  at  home.  For  a  Christian  is  one  that  has  found 
his  way  home,  and  to  the  Fatherhood  of  God,  and  not  one  that  is  merely  seeking  to 
do  his  duty.  A  Christian  is  a  child  under  the  parental  roof,  saying,  "Abba,  Father." 
H.  W.  Beecher. 

6 — 9.  together,  this  assembly,  oft.  termed  the  first  Christian  Council,  was 
rather  a  Ch.  meeting  at  wh.  delegates  fr.  a  sister  Ch.  were  present  to  ask  advice.  The 
meeting  was  composed  of  others  {v.  23)  besides  Apos.,  etc.,  who  are  named  on  ace. 
of  rank,  disputing,  examining  and  reasoning.  Peter,  whose  former  Jewish 
prejudices  were  well  known,  ye  know,  e'c,  ref.  to  conversion  of  Cornelius." 
gfivingf  ,  .  us,  copiously,  miraculously,  evidently  with  similar  results,  dif- 
ference,* nothing  by  wh.  we  may  learn  that  we  should  make  any  distinction. 
faith,"  and  faith  alone:  without  the  necessity  of  any  previous  rite. 

God  jmrifi-'s  the  hedrt  through  faith. — I.  The  heart  of  man  must  be  purified.  II. 
This  purification  takes  place  through  faith.  III.  Such  purification  of  the  heart 
through  faith  is  the  work  of  Almighty  God  alone.  Lnngbein. — Tlie  Christian  work. — 
The  presence  of  the  Holy  Ghost  did  not  dispense  with  the  necessity  of  human  ex- 
ertions in  the  days  of  the  Apostles;  and  surely  we  may,  on  the  other  hand,  believe 
tliat  similar  human  exertions  in  our  time  may  be  quite  consonant  with  the  presence 
of  the  Spirit  in  our  modern  assemblies.     Stokes. 

Clearing  the  ground. — As  battles  have  often  begun  with  the  skirmishing  of  light 
troops,  that  could  decide  nothing,  but  could  search  and  clear  the  ground  for  the  on- 
set of  the  battalions  that  were  to  decide  tlie  fortunes  of  the  day,  so  in  this  assembly 
there  was  much  informal  discussion  before  the  leaders  spoke.  Fraser. — "  JVo  differ- 
ence."" —PqIqv  gives  us  a  doctrine  which  has  become  commonplace  to  us;  as  uttered 
from  his  mouth  it  was  a  miracle.  "And  put  no  difference  or  distinction  between  us 
and  them."  We  ourselves  being  the  Gentiles  received  into  the  great  Abrahamic 
circle,  do  not  feel  the  value  of  the  inclusion  as  we  ought  to  do ;  but  the  men  who 
were  inside  that  enclosure,  and  thought  they  completed  its  circumference,  when  they 
saw  a  rent  made  in  the  circle  of  the  covenant,  and  hordes  of  uncircumcised  Gentiles 
coming  in,  were  appalled  and  disgusted.  Peter  went  right  into  the  broken  circle, 
and  said,  "  Ye  know  that  a  good  while  ago — God  ! "  There  are  times  when  we  must 
gather  up  our  whole  enthusiasm  and  reasoning  and  hope  into  the  Divine  name,  and 
hurl  it,  like  an  infinite  thunderbolt,  against  all  the  petty  action  and  conceit  of  a  nar- 
row-minded age.  Think  of  a  Jew  acknowledging  that  God  put  no  distinction  be- 
tween himself  and  a  barbarian  !  You  do  not  wonder  that  Peter  should  afterwards 
write:  "  Grow  in  grace  and  in  the  knowledge  of  our  Lord  Jesus  Christ."  J.  Parker. 

ID — 12.  tempt  .  .  God,  try  His  power  and  patience,  yoke 
neck,  Ma.  xi.  30,  fig.  to  denote  bondage,  servitude,  etc.  Here  the  yoke  ==  the  whole 
ceremonial  law.  able  .  .  bear,"*  i.e.,  to  perfectly  observe,  but  we,  Jews 
who  have  renounced  that  Law.  grace,*  and  grace  alone,  even  .  .  they, 
who,  being  Gentiles,  never  observed  that  Law.  [This  speech  in  the  council  the  last 
act  of  Peter  recorded  by  Lu.]  silence,  there  had  been  speaking  {v.  7).  gave  . 
.  Paul,  the  words  of  Peter  disposed  them  to  listen,  miracles  .  .  Gentiles, 
by  wh.  rairs.  God  had  plainly  approved  their  course. 

Times  in  Cliurch  history. — There  is  a  time — I.  To  build  and  a  time  to  break 
down  (Eccles.  iii.  3).  1.  To  build  the  fence  of  the  law  of  the  Old  Covenant;  2.  To 
break  down  that  fence  in  the  New  Testament.  II.  Of  contention  and  of  peace 
(Eccles.  iii.  8).  1.  Brotherly  contention  in  order  to  find  the  right;  2.  Brotherly  peace 
after  it  is  found.  III.  To  speak  and  to  be  silent  CEccles.  iii.  7).  L  To  speak  boldly 
when  it  concerns  convictions;  2.  To  ba  silent  when  it  concerns  obedience  to  God's 
will  and  brotherly  unity.     K.  Gerok. 

A  share  in  the  concern. — One  evening,  as  a  little  sweep  was  running  along  the 
street,  a  big  sweep  met  him,  and  shouted,  "Halloo,  Jack,  where  are  j'ou  going  in  i 
such  a  hurry?"  Little  Jack  said,  "Don't  bother  me  now;  I  am  going  to  the  mis- 
sionary meeting.  I've  got  a  share  in  the  concern,  and  I  want  to  go  and  see  how 
things  go  on."  This  little  sweep  was  in  a  Sabbath-school,  and  was  a  subscriber  to 
the  missionary  society;  hence  he  said  he  had  a  share  in  the  concern. 


convince  us  of 
H  s  mercy;  the 
Law  to  discover 
sin,  and  the  Gos- 
pel to  discover 
grace  and 

Christ."  J  Mason, 


the  Council : 

Peter's 

address 

a  Ac.  xi.  12— U. 

bAc.  X.  15,43. 

cl  Co.  1.  2:  He. 
ix.  14;  IPe.  i.  z-i. 

The  recept  on  of 
the  Holy  ^pirit 
was  conclusive 
evidence,  for  God 
knows  the  heart, 
and  He  never 
would  send  the 
Holy  Spirit  to 
take  possession 
of  those  that  were 
alien .     Hazard. 

•  You  know  the 
old  story  of  the 
sword  of  Scan- 
derbog.  with  wh. 
he  used  to  cleave 
men  in  twain 
from  the  crown 
of  the  head  down- 
wards. As  one 
looked  at  it  he 
declared  that  he 
saw  nothing 
about  It  to  make 
it  so  fatal  a 
•weapon:  but  the 
other  replied. 
•You  should  have 
seen  the  arm  wh. 
was  wont  to 
w  eld  it.'  Now 
faith  looked  at  of 
itself  appears  to 
be  contempt  ble; 
but  who  shall  re- 
sist the  everlast- 
ing Arm  that 
wields  it?"  Spur- 
geon. 

d  He.  X.  1;  Ga. 
iii.  13,  U,  v.  1; 
iii.  10;  Ja.  11.  10. 

e  Eo.  lit  24 :  Ga. 
lil.  11:  Ko.  V.  '.O. 
21;  Ep.  Ii.8;  Tit. 
Iii.  4.  5. 

"  God  Is  tempted 
when  we  e  pect 
His  grace  to  bless 
us  in  those  in- 
ventions of  will- 
worship,  -  where 
He  never  en- 
gaged Himself  to 
be  present  with 
Hs  Holy  Spirit." 
Bp,  JJackett. 

"  St  Paul  (Gal.  v. 
1)  calls  the  cere- 
monial   law    '  a 


648 


ACTS. 


Chap.  XT.  XQ—xij. 


A.D.  50. 

yoke  Of  bondage." 
Christ  uses  the 
word  'yoke'  for 
his  own  prec'pts, 
knoWiDg  tliat  a 
yoke  was  needed 
lor  men's  guid- 
ance.but  He  calls 
it  '  easy  '  iMatt. 
Xi.  30)."     Lumby. 

James  gives 
his  opinion 

a  "His  decision 
would  come  with 
especial  weight, 
Inasmuch  as.  of 
all  N.T.  writers, 
he  represents 
the  strictest  ad- 
herence to,  and 
the  loftiest  ap- 
preciation o  f , 
the  pure  stand- 
ard of  legal 
morality."  Al- 
ford. 

h  2Pe.  1.  1. 

cIs.  xliii.  21;  Ac. 
xiil.  48. 

"  Where  there  is 
any  serious  and 
sober  resolution 
against  sin,  and 
real  mot  on  to- 
wards God.  there 
is  the  blessing  of 
heaven  in  it  -.  He 
that  planted  it 
will  also  water  it, 
and  make  it  to 
bud  and  bloss'm, 
and  bring  forth 
fruit."  John 
Smith. 


dAm.  Ix.  11, 12. 
e  Cf.  Je.  xii.  15. 

■'The  great  doc- 
trine which  we 
learn  from  the 
uninspired  writ- 
ings is  this— that 
In  all  other 
histories  which 
antifi'lty  has  left 
us,  we  only  see 
the  record  of 
men's  actions; 
God  nowhere  ap- 
pears, and  men 
are  the  sole 
actors;  but,  in 
these  sacred  re- 
citals. God  alone 
performs  every- 
thing. This 
ought  to  teach  us 
how  to  •  read  the 
productions  of 
men,  and  to  sup- 
ply by  faith  what 
they  have  omit- 
ted." Massillon. 


I3>  I4«  James  (see  xii.  17),  the  pastor  of  the  Church  at  Jerus.  He  now  sums 
up  the  whole  argument."  Simeon/  i.e.,  Simon  Peter;  J.  uses  his  orig.  Heft,  name, 
perh.  with  a  purpose,  visit,  a  Hebraism  ==  graciously  dealt  with,  for  .  . 
name/  to  show  forth  His  honor,  etc. 

TJie  speech  of  James. — I.  He  accepts  the  position  of  Peter,  that  "God  at  first 
did  visit,"  etc.  il.  He  supports  it  by  a  prophetic  quotation.  This  points  to — 1.  A 
great  restoration  among  the  Jewish  people;  2.  A  restoration  that  would  lead  the 
Gentiles  to  seek  after  the  Lord;  3.  A  restoration  eflected  by  God,  who  sees  the  end 
from  the  beginning.  HI.  He  pronounces  his  judgment  and  gives  them  his  advice. 
Thomas. 

James. — He  is  described  as  an  ascetic  and  a  Nazarite,  like  John  the  Baptist,  from 
his  earliest  childhood.  "He  drank  neither  wine  nor  fermented  liquors,  and  ab- 
stained from  animal  food.  A  razor  never  came  upon  his  head,  he  never  anointed 
with  oil,  aud  never  used  the  bath.  He  alone  was  allowed  to  enter  the  sanctuary. 
He  never  wore  woollen,  but  linen  garments.  He  was  in  the  habit  of  entering  the 
Temple  alone,  aud  was  often  found  upon  his  bended  knees,  and  Interceding  for  the 
forgiveness  of  the  people;  so  that  his  knees  became  as  hard  as  camels',  in  conse- 
quence of  his  habitual  supplication  and  kneeling  before  God."  The  Gospel 
to  .snre  humanity. — Many  men  seem  to  think  that  the  Gospel  is  sent  into 
this  world  as  a  life-boat,  to  pick  off  from  the  foundering  wreck  as  many  of  the 
great  population  as  they  possibly  can,  and  let  the  rest  go  down.  But  Christianity 
is  not  a  mere  wrecker's  boat.  In  saving  men,  we  ought  to  do  it  with  the  leeling 
that  we  are  aiming  towards  the  final  consummation — the  salvation  of  mankind.  I 
do  not  believe  the  earth  is  to  undergo  a  sudden  transformation ;  that  there  is  to  be 
an  immediate  change  in  the  globe  or  in  human  society.  I  believe  the  world  will 
come  to  its  final  state  as  my  tulips  will  come  to  blossom  next  spring.  They  are  in 
the  winter  now,  but  they  are  in  the  bulb,  and  will  come  forth.  And  the  world  is 
coming  to  blossom  yet.  Not  in  my  day,  and  not  in  your  day,  but  ere  long,  in  ages 
to  come.  As  it  takes  a  great  many  years  to  bring  an  orchard  into  full  fruitfulnesa, 
but  as  at  last  the  trees  come  to  maturity  and  begin  to  bear  fruit,  so  by-and-by  men 
will  begin  to  be  fruitful  unto  God,  and  the  whole  globe  will  be  a  great  tree  of  the 
Lord,  filled  with  Divine  fruit  on  every  side  and  on  every  branch.     Beecher. 

15 — 17.  agree  .  .  prophets,  what  P.  had  said  was  Scriptural,  as  .  . 
written,'' one  is  quoted  as  another  example  (fr.  the  LXX).  build  again,  restore." 
tabernacle,  house,  family,  fallen,  into  obscurity,  set  .  .  up,  in  the  per- 
son and  kingdom  of  Christ,  residue,  remnant,  remainder;  i.e.,  all  outside  the 
Jewish  Ch.  upon  .  .  called,  who  sincerely  invoke  the  name,  and  seek  the 
covenanted  mercy  of  God.  who  .  .  things,  both  raises  up  the  seed  of  David 
as  Messiah,  and  invites  all  to  share  in  the  fruit  of  His  office  and  reign. 

Afterward  will  I  return. — In  this  is  contained — I.  The  fall  of  the  Jewish  Church, 
and  the  abolition  of  the  Temple  service;  II.  The  promise  that  God  will  build  a  new 
Church  on  its  foundation,  and  assemble  to  it  all  the  Gentiles;  and — III.  That  this 
Church  was  to  receive  salvation  only  by  the  name  of  the  Lord,  which  was  to  be 
named  upon  it;  i.e.,  that  it  would  believe  on  Him.     Anori. 

The  Gospel  is  not  gloomy. — The  Gospel  gloomy  !  It  is  an  anthem  from  the  harps 
of  heaven,  the  music  of  the  River  of  Life  washing  its  shores  on  high  and  pouring  in 
cascades  upon  the  earth.  Not  so  cheerful  was  the  song  of  the  morning  stars,  nor 
the  shout  of  the  sons  of  God  so  joj'ful.  Gushing  from  the  fountains  of  eternal  har- 
mony, it  was  first  heard  on  the  earth  in  a  low  tone  of  solemn  gladness,  uttered  in 
Eden,  by  the  Lord  God  Himself.  This  gave  the  key-note  of  the  Gospel  song.  Pa- 
triarchs caught  it  up,  and  taught  it  to  the  generations  following.  It  breathed  from 
tlie  harp  of  tlie  Psalmists,  and  rang  like  a  clarion  from  tower  and  mountain-top,  as 
prophets  proclaimed  the  year  of  jubilee.  Fresh  notes  from  lieaven  have  enriched 
the  harmony,  as  the  Lord  of  hosts  and  His  angels  have  revealed  new  promises,  and 
called  on  the  suffering  children  of  Zion  to  be  joyful  in  their  King.  From  bondage 
and  exile,  from  dens  and  caves,  from  bloody  fields  and  fiery  stakes  and  peaceful 
deathbeds  have  they  answered,  in  tones  which  have  cheered  the  disconsolate,  and 
made  oppressors  shake  upon  their  thrones;  while  sun  and  moon,  and  all  the  stars 
of  light,  stormy  wind  fulfilling  His  word,  the  roaring  sea  and  the  fulness  thereof, 
mountains  and  hills,  fruitful  fields  and  all  the  trees  of  the  wood  have  rejoiced  before 
the  Lord,  and  the  coming  of  His  Anointed,  for  the  redemption  of  His  people,  and 
the  glory  of  His  holy  name.    Hoge. 


Chap.  XV.  i8 — »3. 


ACTS. 


649 


i8— ai.  known  .  .  world,  both  what  He  would  do,  and  v^hen  and  how 
He  would  act.  sentence,  judgment,  decision,  trouble  .  .  them,  by  im- 
posing Jewish  ceremonies,  abstain  .  .  idols,  flesh  of  victims  sometimes 
given  to  the  poor.  The  use  of  such  flesh  was  regarded  as  countenancing  idolatry." 
fornication,  licentiousness  in  the  widest  sense  of  term,  strangled,  Jews  not 
allowed  to  eat  flesh  of  animals  so  killed,  bee.  it  contained  blood,  blood,*  wh.  the 
heathen  drank  at  idolatrous  feasts,  and  mingled  with  their  food,  for,  etc.,  hence 
reason  for  these  restrictions.  Jewish  believers  being  sensitive  on  these  points,  hea- 
then converts  must  yield  some  things,  as  Jewish  have  yielded  others. 

The  ecclesiastical  assembly  at  Jerusalem,  a  model  for  all  times. — I.  Its  occa- 
sion— a  life  question  of  the  Church:  1.  A  question  not  of  faith,  for  concerning  that 
there  was  no  dispute,  and  concerning  that  no  assembly  can  finally  decide;  but— 2. 
A  question  of  life,  of  the  practical  application  of  the  incontestable  truths  of  faith  to 
ecclesiastical  ordinance  and  Christian  practice.  H.  Its  spirit — truly  evangelical: 
1.  A  SDirit  of  truth  depending  on  the  Word  of  God  and  Christian  experience;  2.  A 
spirit  of  love,  seeking  not  its  own,  but  the  good  of  the  whole.  III.  Its  result — a 
blessing  for  the  Church:  1.  A  progress  by  the  decisive  victory  over  antiquated  ex- 
ternal ordinances;  2.  But  on  the  ground  of  steadfast  Christian  faith  and  love. 
Oerok. — Tlie  Church  coxmcil. — "  The  whole  proceeding  is  analogous  to  that  which 
continually  takes  place  in  our  own  Church-courts,  when  the  roll  is  called  to  give  the 
members  present  an  opportunity  of  stating  their  judgment  upon  some  important 
question."  Alexander  .—Jewish  law. — The  Jewish  law  forbade  the  partaking  of  blood 
in  any  shape  (Gen  ix.  4;  Lev.  xvii.  13,  14;  Deut.  xii.  23,  24),  and  this  therefore  in- 
volved a  prohibition  of  eating  animals  killed  by  strangling,  because  they  would  con- 
tain the  blood.  To  the  present  day  the  Jews  maintain  separate  butchers'  establish- 
ments, and  kill  their  meat  in  a  peculiar  manner,  on  account  of  these  prohibitions. 

Morality  of  the  Gospel. — There  is  not  a  book  on  earth  so  favorable  to  all  the 
kind,  and  all  the  sublime  affections,  or  so  unfriendly  to  hatred  and  persecution — 
to  tyranny,  injustice,  and  every  sort  of  malevolence,  as  the  Gospel.  It  breathes  no- 
thing throughout  but  mercy,  benevolence,  and  peace.  Such  of  the  doctrines  of  the 
Gospel  as  are  level  to  human  capacity  appear  to  be  agreeable  to  the  purest  truth 
and  the  soundest  morality.     Beattie. 

22,  23.  {'ov.  22 — 29  are  sometimes  called  the  Apostolic  Precepts,  as  a  parallel 
to  the  Noachic  Precepts  of  Ge.  ix.  4 — 6.]  pleased  it,  met  the  approval  of.  Apos- 
tles .  .  church,  the  Apostles  and  elders  did  not  assume  an  exclusive  authority 
in  these  matters,  chosen,  men  who  would  faithfully  represent  the  views  of  the  rest. 
Judas,  of  whom  nothing  more  is  known.  Silas,  prob.  his  Jewish  name;  called 
Silvamis  (perh.  his  Gentile  name)  in  Epistles.  Companion  of  Paul  on  second  miss, 
tour  {v.  40).  greeting,  save  one  place "  where  a  Rom.  uses  it,  this  word  occurs 
only  here  and  in  Ep.  of  James. "*  Prob.  James,  as  pastor  of  Church,  drew  up  this 
letter. 

Select  men  from  the  midst. — This  selection  of  ambassadors  from  the  Church  of 
Jerusalem  was  expedient  both  for  the  churches  and  for  Paul  and  Barnabas  them- 
selves. I.  The  churches  thus  received  the  conviction  that  their  ambassadors  did  not, 
as  it  often  happens,  insensibly,  and  without  intending  it,  give  their  meaning  as  that 
of  the  assembly.  And — II.  On  the  other  hand,  Paul  and  Barnabas  could  wish  for 
nothing  more  than  to  have  the  lawfulness  and  unblamableness  of  their  Apostolic 
office  confirmed  by  the  Church  at  Jerusalem.     Williger. 

National  salutations. — As  every  nation  has  its  own  coins,  so  also  its  peculiar 
forms  of  s.  In  the  E.  the  sign  is  peace  or  repose  (Heb.  shalom  ;  Ax.  salam),  wh. 
words  with  Orientals  include  every  species  of  happiness.  The  Gk.  feared  nothing 
but  repose,  hence  his  s.  was  "act  successfully,"  and  as  he  delighted  in  pleasure,  he 
wished  it  to  his  friends,  saying,  "Flesh,  rejoice!"  The  Rom.  set  less  value  on 
pleasure,  and  was  more  interested  in  strength,  as  the  basis  of  character;  hence  his 
Quomodo  vales  1  =  lit.,  " How  is  your  strength ? "  and  Vale  et  solve !  =  "Be  strong 
and  healthy."  The  Ital.  have  three  modes  of  s.  for  the  day.  Morning  s.,  Dio  vi  dia 
et  buono  .7«orno=" God  give  you  a  good  morrow."  Noons.,  "God  give  you 
health."  Even  s.,  "Good  even."  The  character  of  the  French  is  remarkably  ill.  by 
theirs.  Comment  vox  s  portpz-vous  ?="  How  do  you  carry  yourself?"  The  s.  of 
the  German,  who  is  more  introspective,  is  Wie  befinden  Sie  sich  ?  =  "How  do  you 
find  yourself?"  The  practical  Englishman  says,  "How  do  you  do  P^^  Row  go 
your  afiairs  ? "    Percy  Anec. 


A.D.  50. 

a  Ko.  xlv.  15#. ; 
1  Co.  viii.  10 /: 

b  Le.  xvii.  13,  U; 
De.  xii.  16,  23. 

"  God  grows  His 
own  men,  and 
will  always  find 
His  own  cham- 
pions. Let  us 
rest  in  the  God  of 
truth,  and  the 
truth  shall  never 
be  in  want  of  a 
man  of  adequate 
capacity  and 
needful  elo- 
quence to  show 
its  grandeur  and 
enforce  its 
claims."  Parker. 

"  Grace  is  to  the 
body  what  good 
sense  is  to  the 
mind."  LaXoche- 
foucauld. 

the  decision 
of  the 
Council 

c  Ac.  xxiii.  26. 
dJa.  1.  1. 

It  is  the  sover- 
eign's stamp  wh. 
settles  the  ques- 
tion as  to  the 
right  of  a  coin  to 
be  counted  cur- 
rent among  loyal 
subjects  of  that 
sovereign.  When 
God  puts  His 
stamp  of  approv- 
al on  a  man,  or 
on  a  woman,  or 
on  a  movement, 
that  fact  ought  to 
weigh  beyond 
any  individual 
opinion  as  to  the 
original  proprie- 
ty of  such  an  ap- 
proval. H.  C. 
Trumbull. 

"True  politeness 
is  perfect  ease 
and  freedom.  It 
simply  consists 
in  treating  oth- 
ers just  as  you 
love  to  be  treated 
yourself."  Chet- 
terfitld. 

"Politeness  has 
been  well  defined 
as  benevolence 
in  small  things." 
Lord  Macaulay. 

"There  are  not 
unfrequently 
substantial  rea- 
sons underneath 
for  customs  that 
appear  to  us 
absurd."  C. 
BrorUi. 


650 


ACTS. 


Chap.  3CV.  24—35. 


A.D.  60. 

a  letter  is 
■written 

a  Ac.  ix.  24:  xiU. 
50;  xlv.  5,  19. 

"  I  think  it  Is 
■very  remarkable 
that  there  ■was 
not  a  single  mar- 
tyr among  these 
many  heretics, 
who  disagreed 
■with  the  Apostol- 
ical Church  and 
Introduced  sev- 
eral w  Id  and  ab- 
surd notions  Into 
the  doctrine  of 
Ch  r  is  tl  anity. 
They  durst  not 
stake  their  pres- 
ent and  future 
happ  ness  on 
their  own  chi- 
merical opera- 
tions; and  did 
not  only  shun 
persecution,  but 
affirmed  that  it 
•was  unnecessary 
for  their  follow- 
ers to  bear  their 
rel  gion  through 
such  flery  tri- 
als." Addison. 


Judas  and 
Silas  sent 
-with,  the 
letter 

b  Jo.  xvl.  13 ;  Eg. 
1.  5 ;  Mai.  11.  7. 

Fare-well,  may 
you  fare  well. 
rare,  to  go,  to  trai>- 
ei.  A.-S  ,  faran; 
Ger.  ,/akren,to  go. 

"Some  sins  -were 
unknown  to  the 
heathen—  not  re- 
garded as  sins  — 
as  revenge,  am- 
bition, fornica- 
tion." Farmdon. 


they  arrive 
in  Antioch 

c  1  Co.  xiv.  3 ;  Ac. 
xlv.  22. 

"  If  so  short  a 
letter  from  the 
Apostles  caused 
80  much  joy  and 
consolation, 
■what  ought  we  to 
e  pect  from  the 
■whole  volume  of 
Scripture,  it  be- 
ing nothing  else 
than  a  message 
fr.  God  to  mun?" 
Qiiesnel. 


Paul  and 
Bamahas  in 
Antioch 


24—26.  from  us  (v.  1).  words,  with  worclf  merely  as  opposed  to  souud 
doctrine,  we  gave,  etc.,  an  all.  prob.  to  what  had  been  their  pretence,  being 
.  .  accord,  see  ok.,  having  become  unanimous,  men  .  .  lives,"  and  who 
on  that  ace.  should  be  the  more  dear. 

The  letter  from  the  Cliurch  of  Jerusalem  to  that  at  Antioch. — Look  at  this  let- 
ter as — I.  A  homage  to  the  right  of  private  judgment.  The  questions  at  issue  were 
vital  to  every  individual  man,  and  to  every  man  appeal  is  made.  II.  A  condemna- 
tion of  ecclesiastical  decrees.  III.  A  charter  of  the  Church's  liberties.  With  this 
letter  issuing  from  the  great  Council  of  the  mother  Church  at  Jerusalem,  the  result 
of  Apostolic  deliberation  and  heavenly  guidance,  we  claim  a  liberty  from  the  reign 
of  Ritualism.     Tliomas. 

Men  that  hate  hazarded  their  lives  for  the  nam.e  of  our  Lord  Jesus  ChrUit. — 
This  is  tlie  meaning  given  by  all  commentators.  Literally  rendered,  however,  the 
verse  would  read,  Men  who  hive  given  their  lives  for  the  name  of  our  Lord  Jesns 
Christ,  and  this  appears  to  me  to  be  its  true  significance.  It  is  not  the  risks  they 
have  run  which  make  them  beloved,  but  the  fact  that  they  have  wholly  consecrated 
their  lives  to  honoring  Christ's  name.  The  verse  Is  interpreted  by  Paul's  account  of 
his  own  e.xperience  in  Phil.  iii.  8.  He  employs  the  same  verb  {napaSiScofii)  in  de- 
scribing Christ's  love,  in  Gal.  li.  20,  "  Who  loved  me  and  gave  Himself  for  me." 
Abbott. 

27 — 29.  tell  .  .  things,  ie.,  the  same  as  they  had  written,  good  .  . 
Ghost,*  by  whose  teachings  we  act.  and  .  .  us,  as  willing  to  act  as  the 
teachers,  necessary,  needful  in  order  to  preserve  the  peace  of  the  Ch.  abstain, 
etc.  [v.  20).     fare    .     .    well,  lit.,  be  ye  strong;  or,  be  ye  in  health. 

The  letter  from  Jerusalem  to  the  Cliurch  among  the  Gentiles. — I.  A  model  of 
brotherly  love  and  Divine  wisdom.  II.  A  pattern  for  the  Church  of  the  present  da)'. 
UI.  A  great  standing  deliverance  from  all  ceremonial  and  ritualistic  observances. 
IV.  Improvement:  (l)Be  not  narrow-minded;  (2)  Trust  in  the  blood  of  Christ,  and 
rely  not  on  your  observance  of  mere  ceremonies.     J.  Dewse. 

Influence  of  religion. — Religion,  whether  natural  or  revealed,  has  always  the 
same  beneficial  influence  on  the  mind.  In  youth,  in  health,  and  prosperity,  it 
awakens  feelings  of  gratitude,  and  sublime  love,  and  purifies  at  the  same  time  that 
which  it  exalts;  but  it  is  in  misfortune,  in  sickness,  in  age,  that  its  eflects  are  most 
truly  and  beneficially  felt;  when  submission  in  faith,  and  humble  trust  in  the 
Divine  will,  from  duties  become  pleasures,  uu decaying  sources  of  consolation;  then 
it  creates  powers  which  were  believed  to  be  extinct,  and  gives  a  freshness  to  the 
mind  which  was  supposed  to  have  passed  away  for  ever,  but  which  is  now  renovated 
as  an  immortal  hope.  Its  influence  outlives  all  earthly  enjoyments,  and  becomes 
stronger  as  the  organs  decay  and  the  frame  dissolves ;  it  appears,  as  that  evening  star 
of  light,  in  the  horizon  of  life,  which  we  are  sure  is  to  become,  in  another  season,  a 
morning  star,  and  it  throws  its  radiance  through  the  gloom  and  shadow  of  death. 
Sir  H.  Davy. 

30 — 32.  dismissed,  with  prayer,  brotherly  words  of  parting,  etc.  multi- 
tude, of  believers,  and  perh.  others,  consolation,  minds  comforted  by  hope 
of  end  of  dispute  furnished  by  the  letter,  confirmed,"  instructing,  and  so  estub- 
Itshitig  them  in  the  faith. 

The  Go.'ipel  of  the  free  grace  of  God. — This  is  a  comforting  epistle  for  all  con- 
sciences distressed  by  the  Law.  the  blessed  course  of  the  messengers  of  peace — 
1.  They  bring  peace  to  troubled  hearts;  II.  They  unite  in  peace-believing  souls; 
III.  They  return  home  in  peace  to  the  mother  Church,  the  heavenly  Jerusalem, 
Gerok. 

Examples  of  Bible  study. — The  Emperor  Theodosius  wrote  out  the  Old  and  New 
Testaments  with  his  own  hand,  and  read  some  part  of  them  everyday.  Theodosius 
the  Second  dedicated  a  great  part  of  the  night  to  the  study  of  the  Scriptures. 
George,  Prince  of  Transylvania,  read  over  the  Bible  twenty-seven  times.  Alphon- 
sus,  king  of  Aragon,  read  the  Scriptures  over,  together  with  a  large  commentary, 
fourteen  times. 

33 — 35.  tarried  .  .  space,  see  Gk.,  continued  there  some  time,  peace, 
parting  salutation,  from  .  .  Apostles,  i-e.,  to  Jerus.  abide  .  .  still, 
verse  34  is  omitted  in  many  ancient  JlSS.,  and  in  others  the  Greek  words  vary.  It 
may  very  well  be  a  marginal  note  placed  to  explain  v.  40,  where  Paul,  who  did  not 


Chap.  XV.  36—41. 


651 


leave  Antioch,  is  said  to  have  chosen  Silas  for  his  companion  in  his  next  journey. 
Silas  therefore  must  have  remained  in  Antioch  after  Judas  was  gone,  and  such  an 
explanation  some  reader  put  on  the  margin  of  his  copy.  Camh.  Bible,  teaching 
.  .  preacliing,  ^'teaclnug,  to  those  who  had  received  the  Word;  pre  tcldui/, 
to  those  wlio  had  not."  [This  was  the  interval  betw.  the  return  to  Antioch  {v.  30) 
and  the  departure  on  the  next  miss,  tour  {v.  40).] 

The  Hjly  Spirit  in  preaching. — In  a  very  quaint  sermon  by  Matthew  Wilkes,  I 
remember  he  said  that  ministers  were  like  pens — some  of  them  were  common  goose- 
quills,  writing  very  heavily  and  often  requiring  nibbing;  others,  he  said — the  col- 
lege men — were  like  the  steel  pens,  and  while  they  could  make  good  fine  up-strokes, 
they  could  not  make  such  heavy  down-strokes  as  some  of  the  quills  could ;  but,  he 
said,  neither  the  one  pen  nor  the  other  could  do  anything  without  ink;  and,  there- 
fore, he  said,  our  ministers  want  more  ink.  The  ink  is  the  Holy  Spirit — "written 
noL  with  ink,  but  with  the  Spirit  of  the  living  God."  And  so,  Mr.  Wilkes  suggested 
that  people,  instead  of  finding  fault  with  the  minister,  would  do  well  to  pray,  "  Lord, 
give  him  more  ink — give  him  more  ink  !  "  There  was  much  in  that  prayer,  for  we 
need  often  to  be  dipped  in  that  ink,  or  else  we  cannot  make  a  mark  on  your  hearts. 
Spurgeon. 

36 — 38,  and  .  .  after,  prob.  a  short  time.  Perh.  during  this  time  took 
l>lace  Peter's  visit."  see  .  .  do,  ref.  to  ecclesiastical  and  spiritual  things. 
determined,  "had  a  mind."  take  .  .  John,  his  nephew.*  thought, 
deemed  it  just,  departed,"  this  the  reason  of  Paul's  view.  Mk.  not  quite  reli- 
able.    Yet  he  afterwards  became  the  companion  of  Paul.** 

The  quarrel  of  Barnabas  and  Paul. — This  Apostolic  quarrel  shows  that — I. 
Probability  is  no  certain  guide  for  us  in  judging  the  future.  11.  Little  things  are 
often  more  trying  to  the  temper  than  great.  IIL  Christianity  allows  scope  for  dis- 
cretionary action.  IV.  The  best  of  men  are  not  absolutely  infallible.  V.  Under 
the  gracious  rule  of  Heaven  evil  is  made  subservient  to  the  progress  of  good.  VI. 
Earnest  work  will  inevitably  rectify  our  tempers.     Thomas. 

Paul's  methods. — Paul  was  not  content  to  measure  his  work  by  the  number  of 
conversions,  but  sought  to  strengthen  converts  in  the  faith,  and  assure  himself  of 
their  well-bemg.  This  was  that  "care  of  the  churches"  which  came  on  him  daily 
(2  Cor.  xi.  28).  Powerful  preaching. — Jonah  was  but  one  man,  and  he  preached 
but  one  sermon,  and  it  was  but  a  short  sermon  either,  as  touching  the  number  of 
words,  and  yet  he  turned  the  whole  city,  great  and  small,  rich  and  poor,  king  and 
all.  We  be  many  preachers  here  in  England,  and  we  preach  many  long  sermons, 
and  yet  the  people  will  not  repent  or  convert.  And  yet  here  in  this  sermon  of 
Jonah  is  no  great  curiousness,  no  great  affectation  of  words,  nor  of  painted  elo- 
quence; it  was  none  other  but  "Yet  forty  days  and  Nineveh  shall  be  destroj'ed  !" 
It  was  no  more.  It  was  no  great  curious  sermon,  but  this  was  a  nipping  sermon,  a 
[)inching  sermon,  a  biting  sermon ;  it  had  a  full  bite ;  it  was  a  rough  sermon,  and  a 
sharp,  biting  sermon.  A  strange  matter,  so  noble  a  city  to  give  place  to  one  man's 
sermon.     Latimer. 

39 — 41.  contention,"  argument,  asunder,  not  severance  of  friendship, 
but  divergence  of  path  in  miss,  labor.  Barnabas  .  .  Cyprus,  last  notice 
of  B.  iu  Acts.  The  first  notice  also  was  in  connection  with  Cyprus,  his  native  coun- 
try./ departed,  went  forth  as  amiss,  recommended,  "in  commending  P., 
B.  is  tacitly  condemned."  went  .  .  Cilicia,  district  betw.  Antioch  and  E. 
limit  of  first  journey,     confirming,  establishing  them  in  the  faith.? 

Differences  in  opinion  should  not  lead  to  th".  ab  mdomnent  of  principle. — 1.  Some 
wreck  their  vengeance  on  the  cause  of  truth;  2.  When  the  two  men  cannot  agree  to 
toil  in  the  same  corner  of  the  vineyard,  let  them  honestly  divide,  and  betake  them- 
selves to  other  departments;  3.  The  holiest  men  may  have  their  tempers  ruffled 
sometimes;  4.  The  Apostle  received  John  into  fellowship  in  after  years.  "To  err  is 
human — to  forgive  divine."    Parker. 

Being  recommended  by  the  brethren. — It  is  not  without  significance  that  Barna- 
bas is  represented  as  setting  out  upon  his  journey  with  his  nephew  without  any  spe- 
cial sympathy  or  approval,  while  Paul  is  commended  to  the  grace  of  God  by  the 
assembled  Church.  We  may  hence  fairly  conclude  that  iu  this  controversy  the  judg- 
ment' of  the  brethren  went,  in  the  main,  with  Paul.  Abbott. — Mark. — The  unprom- 
ising youth  often  surprises  us  by  superior  development.  Soldiers  who  have  quailed 
before  the  first  fire  have  afterwards  distinguished  themselves  as  brave  men.  So  with 
Mark.     Barnabas'  encouragement,  combined  with  the  sharp  tonic  administered  by 


'■  We.  the  minis- 
ters of  the  Chris- 
t.au  Church,  do 
prophesy,  as  It 
were,  the  mean- 
ing of  ancient 
prophecies ;  nor 
make  any  new, 
but  interpret  the 
old  well,  take  off 
the  veil  of  Moses' 
face,  find  Christ 
and  the  myste- 
ries of  the  Gospel 
under  the  types 
of  the  Law.  And 
he  is  the  best 
prophet  now  that 
can  do  this  best." 
Bp.  Andrewes. 


Paul's 
second  mis- 
sionary 
journey 

dispute  about 
Mark 

a  Ga.  11.  11  ff. 

^Col.  iv.  70;  2T1. 
iv.  11 ;  Philem.  24. 

c  Ac.  xiU.  13. 

dCol.iv.  10;  2T1. 
iv.  11. 

"  I  believe  Satan 
prevails  as  much 
agst  the  cause 
of  Christ  by  per- 
suading minis- 
ters to  sit  still, 
or  merely  to  go 
on  in  the  beaten 
ground,  without 
attempting  any- 
thing more,  as  in 
any  other  way." 
Thomas  Scott. 


Paul  and 
Barnabas 
separate 


Ac. 
vii. 


e  Ps.  cvl  33 ; 
xiv.  15;  Ecc. 
-.0. 

/Ac.  Iv.  36. 

^Ac.  xvl.  6. 


"  Such  infirmi- 
ties of  the  wise 
and  good,  prove, 
beyond  doubt,  to 
whom  alone  we 
are  indebted  for 
the  preservat'on 
of  Christian 
truth  upon  the 
earth."  J.  Milner. 

"Nothing  should 
al  enate  us  from 
one  another  but 
that  wh.  alien- 
ates us  fr.  God." 
Dr.  Whichwtt. 


662 


A.D.  51. 

"  Where  two  dis- 
course, if  the 
one's  anger  rise, 
the  man  who  lets 
the  contest  fall  is 
wise."     Flutarch. 


Panl  is 
joined  by 
xlmothens 

a  Cf.  Ac.  xiv.  6. 

61  Co.  !▼.  16—17; 
Ga.  Iv.  19;  ITl.l. 
2;aTl.  1.  2. 

c  2  Tl.  1.  6. 

d  Ezra  X. 

e  1  Co.  Ix.  20 ;  Ga. 
11.  3 ;  V.  2. 

Some  one  asked 
a  man  of  wisdom 
when  the  educa- 
tion of  a  child 
should  be  com- 
menced. "Twenty 
years  before  his 
birth,  by  educat- 
ing his  mother," 
was  the  reply. 
Chnstuin  Advocate. 

Persons  of  simi- 
lar ideas  and 
temperaments 
have  not  always 
been  good  col- 
leagues. Oppo- 
sites  are  not  ne- 
cessarily antag- 
onistic; they  are 
often  comple- 
mentary. The 
most  angular 
persons  have  of- 
ten worked  well 
together.because 
the  angles  have 
been  made  to  fit 
laterally  Instead 
of  pressing  on 
the  points.  Bum. 

they  estab- 
lish the 
Churches 

/  Ac.  XT.  28,  29; 
Xlv.  23. 

•'  Circumcision 
was  taken  away 
as  a  sacrament 
(mere  sign  of 
grace  to  come  : 
but  It  was  not  yet 
hcnorably  bur- 
led, and,  there- 
fore. It  remained 
only  as  a  cere- 
mony." Bp.  J. 
Taylor. 

their  course 
ruled  by  the 
Holy  Spirit 

0Ae.  11. 10;  XTlU. 


^  CTS.  Chap.  xvi.  1—7. 

Paul,  made  a  man  of  him.  Both  are  needed  to-day.  E.  H.  Higgins.— Soldiers  of 
tJie  Cross. — Shall  we  shut  out  the  world  completely  and  cease  to  take  any  part  in  a 
struggle  which  seems  to  tell  so  disastrously  upon  the  equable  calm  of  our  spiritual 
life  ?  Nay  indeed,  for  such  a  course  would  be  unworthy  a  soldier  of  the  Cross,  and 
very  unlike  the  example  shown  by  the  blessed  Apostle  St.  Paul,  who  had  to  battle 
not  only  against  others,  but  had  also  to  battle  against  himself  and  his  own  passion- 
ate nature,  and  was  crowned  as  a  victor,  not  because  he  ran  away,  but  because  he 
conquered  through  the  grace  of  Christ.     Stakes. 

Contention. — It  is  as  hard  a  thing  to  maintain  a  sound  understanding,  a  tender 
conscience,  a  lively,  gracious,  heavenly  frame  of  spirit,  and  an  upright  life,  amid 
contention,  as  to  keep  your  candle  lighted  in  the  greatest  storms. 


CHAPTER   THE  SIXTEENTH. 


1—3.  Derbe  .  .  IVystra,  order  of  names  indicates  the  course  of  the 
Apostles;"  fr.  E.  to  W.  there,  i.e.,  Lystra  (see  on  xiv.  19,  20).  Timotheus,  a 
convert  of  Paul.*  woman,  Eunice."  Jewess  .  .  Greek,  "  a  Jewess  might 
have  a  Gentile  husband,  e.g.,  Esther  and  Ahasuerus;  the  counter-change  was  not 
lawful."''  well  reported,  for  zeal,  piety,  intelligence,  go  .  .  hitn,  as  a 
Christian  miss'y.  because  .  .  Jews,"  not  bee.  it  was  absolutely  necessary, 
but  to  remove  an  obstacle  to  usefulness. 

Paurs  second  missionary  tour  (resid  to  v.  13). — The  Apostle — I.  Starting  with  a 
new  companion:  1.  The  strongest  require  social  helpers.  II.  Visiting  old  scenes 
of  labor:  1.  The  scenes  visited;  2.  The  purpose  of  this  tour.  III.  Meeting  with  a 
very  valuable  coadjutor:  1.  The  character  of  Timotheus;  2.  His  parentage:  3. 
His  reputation.  IV.  Consciously  influenced  by  the  Spirit  of  God.  Here  we  have 
the  Divine  Spirit:     1.  Restraining;  2.  Constraining,  Paul.     Thomas. 

Circumcision  of  Timothy. — Paul  was  going,  not  to  visit  Christian  churches,  but 
to  preach  the  Gospel  in  new  regions;  it  was  always  his  custom  to  preach  first  to  the 
Jews,  and  in  the  synagogue  when  there  was  one  in  the  place,  and  to  have  taken 
with  him  an  7incircumcised  Jew  would  not  have  helped  but  must  only  have  hin- 
dered him.  Abbott. — Children,  cost  of  training  cheap  in  the  long  run. — An  Eng- 
lishman visiting  Sweden,  noticing  their  care  for  educating  children,  who  are  taken 
from  the  streets  and  highways  and  placed  in  special  schools,  inquired  if  it  was  not 
costly.  He  received  the  suggestive  answer,  "  Yes,  it  is  costly,  but  not  dear.  We 
Swedes  are  not  rich  enough  to  let  a  child  grow  up  in  ignorance,  misery,  and  crime, 
to  become  a  scourge  to  society  as  well  as  a  disgrace  to  himself."  The  Lantern. 
Importance  of  early  piety. — I  have  been  permitted  during  my  ministry  to  receive 
nearly  one  thousand  persons  into  the  Church  on  confession  of  their  faith;  and  not 
one  dozen  of  these  had  outgrown  their  fiftieth  year.  I  did  indeed  once  baptize  a 
veteran  of  eighty-five ;  but  the  case  was  so  remarkable,  that  it  excited  the  talk  and 
wonder  of  the  town.  Such  late  repentances  are  too  much  like  what  the  blunt  dying 
soldier  called  "  flinging  the  fag-end  of  one's  life  in  the  face  of  the  Almighty." 
Cuyler. 

4,  5.  cities,  Iconium  and  perhaps  Antioch  in  Pisidia.  ordained,^  ap- 
pointed; in  ref.  to  legal  observances,  and  so,  fruit  of  this  visit,  established 
.     .     faith,  rooted,  grounded  in  belief  and  practice  of  the  Gospel. 

T7ie  decrees  of  the  Church  of  Jerusalem. — I.  The  messengers  who  delivered  these 
decrees.  II.  To  whom  they  were  delivered.  III.  The  end  for  which  they  were  de- 
livered. IV.  The  success  and  results  of  this  delivery  of  these  decrees.  A  double 
blessing  accrued  to  the  Churches:     1.  Confirmation;  2.  Augmentation.    Burkitt. 

The  decrees. — Wherever  he  went  he  delivered  the  Apostolic  decree  in  order  that 
he  might  counteract  the  workings  of  the  Judaizers.  The  decree  served  a  twofold 
purpose.  It  relieved  the  minds  of  the  Gentile  brethren  with  respect  to  the  law  and  its 
observances,  and  it  also  showed  to  them  that  the  Jerusalem  Church  and  Apostles 
recognized  the  Divine  authority  and  Apostolate  of  St.  Paul  himself,  which  these 
"  false  brethren  "  from  Jerusalem  had  already  assailed,  as  they  did  four  or  five 
years  later  both  in  Galatia  and  at  Corinth.     Stokes. 

6,  7.  Phrygia,'  part  of  W.  central  region  of  A.  Minor.  No  fixed  boundaries 
in  time  of  Apos.    It  coot.  Troy,  Hierapolis,  Colossse,  and  Laodicea;  bee.  part  of 


Cliap.  zvl.  8— Z3. 


ACTS. 


653 


Persian  Empire  in  537 ;  Rom.  prov.  in  47  b.c.  ;  Turkish  prov.  in  1392  a.d.  Galatia" 
{see  intro.,  etc.,  to  Ep.  to  Galatians).  forbidden,  restrained.  Divine  teactiings 
ruling  human  wishes.  Mysia,  N.W.  prov.  of  A,  Minor,  separ.  fr.  Europe  bj'  Pro- 
pontis.  Bithynia,*  a  Rom.  prov.,  E.  of  W.  maritime  prov.  "Asia."  suffered 
.  ,  not,  "if  men  labor  aright  for  God,  they  may  thank  Him  for  what  they  are 
not  allowed  to  do,  as  well  as  for  what  they  are  enabled  to  do." 

The  hours  oj  grace  in  the  kingdom  of  God. — I.  To  be  accelerated  by  no  human 
will.  II.  To  be  retarded  by  no  human  power.  "There  is  a  time  for  everything," 
proved  in  the  history  ot  the  kingdom  of  God  on  earth.  In  the  kingdom  of  the  Spirit, 
nothing  is  to  be  forced.  The  apparent  hindrances  in  the  kingdom  of  God  are  only 
the  means  of  its  furtherance — "A  man's  heart  deviseth  his  ways,  but  the  Lord 
directeth  his  steps."     Gerok. 

Phrygia. — This  was  one  ot  the  most  important  provinces  of  Asia  Minor.  The 
Phrygians  are  believed  to  be  descendants  from  the  Armenians ;  their  legends  con- 
tain an  account  of  the  flood.  The  Trojans,  Mysians,  and  other  populations  of 
ancient  Greece  seem  to  be  branches  of  this  race.  Galatia. — The  Galatians  were  a 
brave,  freedom-loving,  enthusiastic,  but  fickle  people,  the  Frenchmen  of  Asia  Minor. 
The  Spirifs  guidance. — Use  your  faculties,  submit  your  judgment  to  the  highest,  be 
true  to  what  seems  to  you  the  highest  leading,  and  the  Divine  message  will  grow 
clearer  and  clearer — the  intuition,  the  visioq  the  voice — but  mark  you,  clearer 
only  for  the  next  step.     Haweis. 

8— ID.  Troas,"  sea-port  nr.  Hellespont,  four  m.  S.  of  site  of  anc.  Troy.  Now 
called  Eski  Stamboul.  vision  .  .  night,  more  than  a  mere  vivid,  intelligible 
dream.  Macedonia,  N.  region  of  Greece.  Celebrated  in  profane  hist,  help 
us,**  Grecian  philosophy,  art,  etc.,  in  need  of  Christian  help,  immediately, 
prompt  obedience,  we,  the  writer  includes  himself.  Prob.  he  joined  P.  at  Troas. 
endeavoured,  inquired  for  means  of  transport,  assuredly  gathering,  con- 
vinced in  our  mmds,  distinctly  perceiving. 

PauFs  vision  at  Troas. — I.  Its  benevolence.  What  is  the  Gospel  ?  Help  for 
man.  It  helps  man:  1.  To  know  God;  2.  To  preach  Christ;  3.  To  promote  civiliza- 
tion. II.  Its  influence.  It  recognizes:  1.  The  independent  capacity  of  man  as  a 
moral  agent;  2.  The  weakness  of  man.  HI.  Its  ministration.  The  appeals  of 
humanity  to  Christians  are  various:  1.  By  the  information  of  history;  2.  By  the  gen- 
eral operation  of  Christian  principles;  3.  By  inward  impressions.     Caleb  Morris. 

Luke. — It  is  notable  that  now,  for  the  first  time  in  his  account,  Luke  employs  the 
first  person:  we  endeavored  to  go.  Whether  Luke  was  with  Paul  prior  to  this  time 
is  uncertain;  it  is  reasonably  certain  that  he  was  Paul's  travelling  companion  in 
most  of  the  events  hereinafter  narrated.  It  has  been  conjectured,  and  the  surmise 
is  not  unreasonable,  that  he  joined  the  Apostle  at  Troas  as  a  physician,  on  account 
of  Paul's  broken  health.     Abbott. 

Tfie  charter  of  Massachusetts  granted  by  Charles  I.  contains  an  expression  of 
the  hope  that  the  settlers  to  whom  it  is  granted  "may  win  and  incite  the  natives  of 
the  country  to  the  knowledge  and  obedience  of  the  only  true  God  and  Saviour  of 
mankind  and  the  Christian  faith,  which,  in  our  royal  intention,  and  the  adventurer's 
free  profession,  is  the  principal  end  of  this  plantation."  The  first  seal  of  the  State 
represents  an  Indian  giving  utterance  to  the  words,  "Come  over  and  help  us." 
W.  F.  Rae. 

TZ — 13.  Samothracia,'  lofty  island  N.  of  Lemnos,  ofl"  Thrace.  First  inhab. 
by  Thracians,  later  by  Samians;  hence  its  name,  now  called  Snmotraki  or  Saman- 
draki.  Neapolis-'^  {new  town),  seaport  on  coast  of  ^gean,  ab.  ten  m.  fr.  Philippi, 
now  called  Kavulla,  with  5,000  or  6,000  inhab.  Philipni,^  so  called  after  its 
founder,  Philip  of  Macedon.  chief  city,  see  Gk.,  "the  first  Macedonian  city  of 
the  district."  colony,  see  below,  river,*  the  Gangas,  a  small  winter  torrent, 
almost  dry  in  summer,  prayer  .  .  made,  R.V.,  "  where  we  supposed  there 
was  a  place  of  prayer."  Gk.,  proseuche.'  Number  of  Jews  at  Philippi  small,  hence 
no  synagogue. 

Common  prayer. — I.  Does  any  man  always  find  it  an  easy  thing  to  pray  alone  ? 
n.  Are  not  certain  exalted  conditions  of  the  soul  most  frequently  and  most  easily 
attained  when  we  are  worshipping  with  others  ?  III.  Common  prayer  is  the  most 
sacred  of  all  bonds  between  the  souls  of  the  worshippers.  Dale. — The  duty  of 
Christ's  servants  when  from  home. — This  may  be  gathered  from  what  the  Apostles 
did  uot  do,  and  what  they  did  wbeu  tbey  reached  Philippi.    I.  Negatively.    They 


A.D.  51. 

a  Ac.  xvlU.  23. 
6 1  Pe.  1. 1. 

"  It  Is  a  remark- 
able fact  that, 
when  Pliny,  the 
governor  of  this 
district,  wrote 
his  famous  letter 
to  the  Emperor 
Trajan  he  bears 
test  mony  to  the 
numerous  Chris- 
tians of  this  very 
Bithynla.  -There 
are  many  of 
every  age  and  of 
both  sexes :  nor 
has  the  conta- 
gion of  this  su- 
perstition seized 
cities  only,  but 
smaller  towns 
and  the  open 
country.' "  Ford. 


the  man  of 
Macedonia 

c  Ac.  zx.  6,  6;  2 
Co.  U.  12;  2  Tl.lv. 
13. 

dMa.  Ix.  36—38; 
Eg.  X.  14.  16. 

"That which  no 
man  ought  to  do, 
almost  every 
man  does,  in  ma- 
king himself  the 
sovereign  judge 
of  his  own  call- 
ing."   Quesnel. 

Sometimes  men 
hear  better  with 
their  eyes  than 
with  their  ears. 
Truth  will  get  in 
thro,  the  imagin- 
ation when  it 
will  make  no  im- 
pression through 
the  intellect. 
Robinson. 


from  ^roas 
to  Philippi 

e  Eothen,  61. 

f  Bib.  Sacra.,  Oct., 
1860. 

pAc.  XX.  1—6. 

A  Speaking  of 
Jews,  Terlullian 
says :  "By  every 
shore.  In  every 
open  place,  they 
offer  prayers  to 
heaven."  C/.&lao 
Jot.  Ant.  xlv.  10, 
23 :  JuvencU,  IIL 
11—13. 

i  "This  word  was 
so  well  known  as 
the  designation 
of  a  Jewish 
cbapel  or  oratory 


654 


Chap.  xvl.  Z4,  z5. 


that  It  passed 
Into  the  Latin 
language  in  that 
sense."     Hackeli. 

"They  that  have 
not  wings  to 
mount  must  use 
ladders  to 
climb."     Calvin. 

"Considering 
the  little  regard 
which  the  Jews 
had  for  women 
as  persons  to  be 
conversed  with 
and  taught,  it  is 
noteworthy  how 
large  a  part 
women  p. ay  both 
in  the  Crospel 
History  and  in 
the  Acts.  It  was 
one  effect  of 
Christianity  to 
place  woman  In 
her  true  posi- 
tion "    Lumby. 

"You  may  reason 
with  a  man  until 
Doomsday,  and 
if  you  hammer 
an  Iceberg  to 
powder  it  will  be 
Ice  still,  but  melt 
it,  as  you  can  by 
having  your  own 
soul  aglow  with 
love  and  loyalty 
to  Jesus  Christ, 
and  you  can  turn 
it  from  ice  to 
sweet  water." 
Maclaren. 

I/ydia 

a  '•  The  art  of 
dyeing  still  prac- 
tised in  the  mod- 
ern town,  called 
Akhissar."  Cook. 

h  Homer  II  Iv. 
Ul. 

cMa.  xl.  25;  Lu 
xxiv.  4.5:1  Co.  ill. 
6,  7;  Pr.  xvl.  1. 

We  have  here  the 
first  e  ample  of 
the  Christian 
hospitality  wh 
was  so  emphati- 
cally enjoined, 
and  so  lov  ngly 
pra  -tlsed,  in  the 
ApostolicChu'ch. 
The  scenes  by 
the  r' verside.and 
in  the  house  of 
Lyd'a,  are  beau- 
tiful prophecies 
of  the  holy  Influ- 
ence wh.  women, 
elevat'd  byChr  8- 
tianlty  to  their 
true  position, 
and  enabled  by 
divine  prace  to 
wear  "the  orna- 
ment of  a  meek 


did  not — 1.  Give  up  going  to  prayer-meeting  because  they  were  away  from  their 
home  church.  2.  Go  to  prayer-meeting  and  wait  and  wait  for  some  one -else  to  say 
something.  3.  Need  a  fifty-thousand-dollar  church,  and  the  presence  of  a  fashion- 
able congregation  to  call  out  their  best  eflbrts.  II.  Positively.  1.  They  found  a 
few  women  gathered  in  a  little  chapel  by  the  river  side — then  and  there  they  saw 
that  work  for  Christ  was  to  be  done.  2.  They  did  Christ's  work,  and  forthwith  one 
soul  at  least  was  won  for  the  Master.  3.  When  all  Christ's  servants  do  their  duty  as 
unhesitatingly,  what  joy  there  will  be  among  the  angels  of  God,  over  repentant  souls  • 
turning  heavenward  1    S.  S.  Times. 

A  Roman  colony. — The  characteristic  of  a  colonia  was,  that  it  was  a  miniature 
resemblance  of  Rome.  A  colonia  was  Ro.  transplanted:  a  municqiimn  was  an 
alien  city  adopted.  The  Rom.  colonies  were  primarily  intended  as  military  safe- 
guards of  the  frontiers,  and  as  checks  upon  insurgent  provincials.  Like  the  military 
roads,  they  were  part  of  the  great  system  of  fortifications  by  which  the  Empire  was 
made  safe.  They  served  also  as  convenient  possessions  for  rewarding  veterans  who 
had  served  in  the  wars,  and  for  establishing  freedmen,  and  other  Italians  whom  it 
was  desirable  to  remove  to  a  distance.  The  colonists  went  out  with  all  the  pride  of 
Rom.  citizens  to  represent  and  reproduce  the  city  in  the  midst  of  an  alien  popula- 
tion. They  proceeded  to  their  destination  like  an  army  with  its  standards;  and  the 
limits  of  the  new  city  were  marked  out  by  the  plough.  Their  names  were  still  en- 
rolled in  one  of  the  Rom.  tribes.  Every  traveller  who  had  passed  through  a  colonia 
saw  there  the  insignia  of  Rome.  He  heard  the  Latin  language,  and  was  amenable 
in  the  strictest  sense  to  the  Roman  law.  The  coinage  of  the  city,  even  if  it  were  in 
a  Greek  province,  had  Latin  inscriptions.     Conybeare  and  Howson. 

14,  15.  purple,  i.e.,  woven  fabrics  dyed  of  this  color.  Thyatira,  city  on  con- 
fines of  Lydia  and  Mysia;  among  its  ruins  an  inscription,  "the  dyers,"  has  been 
found."  Lydians  were  anc.  famous  for  such  fabrics.*  heart  .  .  opened,'  pre- 
pared by  His  spirit  to  receive  the  Gospel,  household,  it  is  not  said  whether  any 
of  this  household  were  children  baptized  at  her  request,  or  if  they  were  adults  bap- 
tized at  their  own.  if  .  .  judged,  she  modestly  desires  this  to  be  decided  for 
her  by  others,    constrained,  hospitably  grateful  for  good  of  a  higher  kind. 

Lydia's  heart  opened. — I.  Open  heart.  The  Lord  opened  her  heart  in  the  ordi- 
nary way,  no  doubt,  by  the  unseen  work  of  the  Holy  Spirit.  He  had  been  opening 
it  all  along,  while  she  had  been  serving  Him  by  keeping  close  up  to  the  light  as  fast 
as  it  was  revealed  to  her.  The  Holy  Ghost  is  always  in  advance  of  us  when  we  are 
trying  to  find  our  way  out  into  clear  duty.  II.  Open  heart  invariably  brings  open 
mindi^  C.  S.  Robinson. — The  heart  opened. — I.  The  heart  is  the  seat  of  all  real  re- 
ligion. II.  It  is  naturally  closed  against  God  and  His  truth.  III.  It  is  the  preroga- 
tive of  God  alone  to  open  the  heart.  IV.  His  methods  of  accomplishing  this  are 
various  and  wonderful.  V.  "When  the  heart  is  eflectually  opened  the  truth  will  be 
revealed,  and  Christ  will  enter  in.     Preachers'  Portfolio. 

Tlie  silent  operations  of  grace. — The  grandest  operations  both  in  nature  and  in 
grace  are  the  most  silent  and  imperceptible.  The  shallow  brook  babbles  in  its  pas- 
sage and  is  heard  by  everyone,  but  the  coming  on  of  the  seasons  is  silent  and  unseen. 
The  storm  rages  and  alarms,  but  its  fury  is  soon  exhausted  and  its  efl'ects  are  par- 
tial and  soon  remedied;  but  the  dew,  though  gentle  and  unlieard,  is  immense  in 
quantity  and  the  very  life  of  large  portions  of  the  earth.  And  these  are  pictures  of 
the  operations  of  grace  in  the  Church  and  in  the  soul.  Cecil.  I  stood  one  evening 
last  summer  watching  the  pure  white  flowers  on  a  vine  encircling  the  verandah.  I 
had  been  told  that  the  buds  that  hung  with  closed  petals  all  day,  every  evening  near 
sunset  unfolded  and  sent  out  a  peculiar  fragrance.  The  miracle  was  more  than  I 
had  anticipated.  A  feeling  of  silent  awe  possessed  me  as  I  saw  bud  after  bud,  as  if 
under  the  touch  of  invisible  hand,  slowly  fold  back  its  leaves  until  the  vine  was 
filled  with  perfect  blossoms,  most  beautiful  and  sweet.  And  I  said,  "If  the  finger 
of  God  laid  upon  these.  His  flowers,  can  do  this  in  a  way  beyond  the  power  of  hu- 
man study  to  explain,  cannot  the  same  Divine  touch,  in  Avays  we  know  not  of,  do  as 
much  for  human  hearts  ?"  John  Hall. —  The  heart  opened. — Though  laboring  from 
his  childhood  under  extreme  shortsightedness,  Ampere,  the  celebrated  French  phil- 
osopher, was  unconscious  of  this  defect  till  awakened  to  a  sense  of  it  by  the  follow- 
ing circumstance.  When  travelling,  at  tlie  age  of  eighteen,  in  one  of  the  most 
beautiful  parts  of  France,  he  chanced  to  take  up  the  eyeglass  of  a  fellow  traveller, 
and  he  burst  into  tears  of  wonder  and  delight  at  the  first  discovery  thus  suddenly 
made  to  him  of  the  beauty  and  magnificence  of  nature.  Before,  when  he  heard 
others  speak  with  enthusiasm  of  the  loveliness  of  some  particular  scenery,  he  could 


Chap.  xvl.  z6 — 91. 


655 


not  understand  what  they  meant,  and  thought  they  must  be  under  some  strange  de- 
lusion. But  now  he  felt  as  if  he  had  suddenly  been  endowed  with  a  new  sense,  and 
could  say,  like  the  blind  man  in  the  Gospel  narrative  after  he  had  been  restored  to 
sight,  "One  thing  I  know:  that  whereas  I  was  blind,  now  I  see."  This  incident 
afibrds  a  striking  illustration  of  the  brief  but  emphatic  description  given  of  the  con- 
version of  Lydia,  "whose  heart  the  Lord  opened."    Bib.  Illustralor. 

i6— 18.  damsel.  Ok.,  female  slave,  spirit  .  .  divination,  see  Ok.,'^ 
Python-spirit,  i.e.,  a  diviner,  supposed  to  have  received  her  gift  of  prophecy  fr. 
Apollo,  masters.  Ok.,  owners;  "there  were  cases  of  joint  proprietorship  in  these 
unhappy  ministers  of  public  superstition."*  soothsaying,  in  her  case  demoniac 
ravings,  to  which  the  superstitious  attached  a  mysterious  meaning,  these  men, 
etc.,  supernatural  testimony  to  the  mission  of  Paul  and  his  friends. "=  said  .  . 
Spirit,'*  as  distinct  fr.  the  woman.     He  knew  her  to  be  under  demon,  influence. 

The  rescue  of  a  slave. — I.  Some  facts  connected  with  the  slave:  1.  The  i)Ower 
by  which  she  was  swayed;  2.  The  profession  which  she  made;  3.  The  testimony 
concerning  the  Apostles  which  she  bore.  II.  Some  facts  connected  with  the  Apos- 
tles: 1.  Their  tenderness  of  heart;  2.  Their  great  power;  3.  Their  habitual  prayer- 
falness.  III.  Some  facts  connected  with  the  owners  of  the  girl:  1.  The  degrada- 
tion of  their  nature;  2.  The  vengeance  of  their  hearts;  3.  The  power  of  their  hate. 
Martyyi. 

Demoniacal  possession  I. — Dr.  Nevins,  in  his  recent  book,  "  Demon  Possession,'' 
gives  some  very  interesting  testimony  from  his  experience  in  China,  where  similar 
phenomena  still  exist.  "  Both  Roman  Catholic  and  Protestant  missionaries  are  in 
possession  of  a  thousand  instances  in  which,  after  all  other  efibrts  are  unavailing, 
a  prayer  offered  by  a  Christian,  native  (>r  foreign,  has  driven  away  the  demon,  and 
restored  the  demoniac  to  a  sound  mind,  praising  God.  '  What  does  the  demon 
say  ?'  I  asked.  He  replied,  '  It  said.  If  you  believe  in  and  worship  Jesus,  this  is  no 
place  for  me;  I  must  leave.'  I  said  to  it,  'I  was  not  aware  that  I  was  interfering 
with  you  or  your  interests.  I  believe  in  Christianity.  ...  I  do  not  want  to  give  up 
Christianity."  The  demon  replied,  'It  may  be  good  for  you,  but  it  is  very  bad  tor 
us.'"  Farrar quotes  "the  interesting  fact  that  the  priest  of  Obo,  in  the  Society 
Isles,  found  himself  unable  to  reproduce  his  former  convulsive  ecstasies  of  supposed 
inspiration  after  his  conversion  to  Christianity." 

19 — 21.  gains  .  .  gone,*  they  might  also  Lave  seen  a  human  being  re- 
stored. Paul,  etc.,  Tim.  and  Lu.  were  spared,  some  think  bee.  Gks.  market- 
place, forum,  where  the  seat  of  justice  was  in  anc.  cities,  lawful  .  .  Romans, 
while  foreigners  were  not  interfered  with,  Rom.  citizens  were  not  allowed  to  forsake 
their  religion./ 

The  consequences  of  doing  good. — 1.  If  you  destroy  a  man's  hope  of  gain  you 
are  very  apt  to  make  him  your  enemy.  2.  When  you  are  hindering  a  man's  busi- 
ness, he  will  charge  you  with  precipitating  a  general  business  panic.  3.  When  you 
drive  prosperity  from  a  bad  man's  door,  you  may  be  inviting  adversity  to  enter  your 
own.  4.  When  you  help  some  afHicted  one,  when  you  free  some  oppressed  one,  the 
affliction  or  the  oppression  may  be  transferred  to  yourself.  5.  When  you  do  a  good 
deed,  and  are  put  in  prison  for  it,  wait  for  God's  deliverance — it  will  come.  6.  The 
night  is  not  all  dark,  nor  the  stocks  hard,  nor  the  imprisonment  bitter,  to  those  who, 
in  the  consciousness  that  they  are  suflering  for  Christ,  wait  for  the  breaking  fetters 
and  the  earthquake  shock.     S.  S.  Times. 

Tlie  spirit  of  covetousness. — The  first  heathen  persecution,  like  that  subsequently 
at  Ephesus  (ch.  xix.  25 — 27),  was  set  on  foot  by  covetousness.  Comp.  1.  Tim.  vi.  9, 
10.  Like  the  Gergesenes  (Matt.  viii.  28 — 34)  they  cared  nothing  that  a  soul  had  been 
saved  in  comparison  with  the  loss  of  their  gains.     Abbott. 

''Customs — 7iot  lauf  1(1."— Every  city  hatd  its  own  special  protecting  deities;  to 
bring  into  it  a  new  worship  was  an  invasion  which  the  people  were  as  ready  to  resent 
as  the  magistrates  to  punish.  Observe  that  in  the  superstitious  city  of  Philippi  these 
prejudices  were  easily  aroused,  but  not  in  the  philosophical  and  sceptical  city  of 
Athens,  nor  in  the  commercial  city  of  Corinth  (chaps,  xvii.,  xviii.).  "How  often  in 
the  ages  of  our  fathers  was  it  given  in  charge  to  the  magistrates,  to  prohibit  the  per- 
formance of  any  foreign  religious  rites;  to  banish  strolling  sacrificers  andsoothsaj'ers 
from  the  forum,  the  circus,  and  the  city;  to  search  for,  and  burn,  books  of  divina- 
tion; and  to  abolish  every  mode  of  sacrificing  that  waa  not  conformable  to  the 
Roman  practice."    (Livy,  B.  39,  ch.  xvi.)    Abbott. 


and  quiet  spir- 
it," have  now  tor 
centuries  e  .ert'd 
over  domestic 
happiness  and 
the  growth  of  pi- 
ety and  peace. 
Howson. 

the 
Pythoness 

a  Many  explain 
vvSmi'  to  be  a 
name  of  Apollo,  or 
the  serpent  Python. 

b  Cony,  and  How. 
1.  363. 

"  The  girl  was,  In 
fact,  a  demoniac, 
and  her  divina- 
tions were  prob- 
ably the  ravings 
of  Insanity." 
Hacke.tt. 

c  Cf.  Ma.  vlii.  29  , 
Mk.  ili.  11;  Lu. 
iv.  41 ;  vlll.  28. 

d  Ma.  xvl.  17. 

"Since  this 
demon  saw  the 
Apostles  becom- 
ing famous,  he 
plays  the  hypo- 
crite; by  th  s 
means  he  hoped 
to  be  allowed  to 
remain  In  the 
body.if  he  should 
preach  the  uame 
things."  Cliry- 
soslom. 


the  slave 

owner's 

opposition 

e  Ac.  xlx.  24,  2.5. 
See  Lardner's 
Notes  on  Pliny''s 
Letter  to  Trajan, 
vli.  47. 

"The  priesthood 
in  all  its 
branches,  Fla- 
mens,  Augurs. 
Haruspices,  con- 
templated the 
ad  vance  of  Chrls- 
tianity  with  dis- 
may. It  emptied 
their  temples, 
curtailed  their 
sacrifices,  re- 
duced their  pro- 
fits,e  pos'd  their 
frauds."     Blunt. 

/Juda'sm  "was 
a  permitted  re- 
ligion \religio 
Hcita)  for  the 
Jews,  but  they 
were  by  no 
means  allowed 
to  propagate 
their       religion 


656 


ACTS. 


Chap.  xvl.  44— 3z. 


A.D.  62. 

among  the  Rom. 
pagans :  tlie  law 
expressly  for- 
bade the  latter, 
under  severe 
penalties,  to  re- 
ceive circum- 
cision." Neander. 
See  also  Livy, 
szsls.  16. 


Paul  and 
Silas 

committed 
to  prison 

a  2  Co.  xi.  25. 

6  "  Sum  move, 
llctor.  despoUa, 
verbera.''  Seneca. 

c  1  Th.  il.  2. 

d  The  $v\ov,  or 
nervus,  was  a  bar 
ol  wood  or  iron, 
to  wh.  the  feet 
were  bound,  and 
wh  could  be  con- 
verted into  an 
aggravated  tor- 
ture, at  the  will 
of  the  gaoler,  by- 
drawing  the  legs 
far  apart.  The 
torment  of  such 
a  posture  was,  of 
course,  the  more 
Intolerable  fr  the 
previous  scourg- 
ing. 


the 

earthquake 

e  Ac.  V.  41;  Ro. 
V.  3:  Col.  1.  11; 
1  Pe.  Iv.  13. 

/  Possibly  Ps. 
xvll.  or  Ixxxvi. 

"Suicide  was  not 
regarded  as  a 
crime.  Brutus 
and  Cassius.who 
were  regarded 
as  patterns  of 
every  heathen 
vlrtue.had  killed 
themselves  not 
long  before  in 
this  very  Philip- 
pi."  Plutarch, 
Brvtut,  62. 

g  Cf.Xc.  xll.  19; 
xxvll.  42. 

Suicide  was  ap- 
proved by  the 
Stoics.  Seneca, 
EpU.  12,  17,  24, 
58,  59 ;  Pliny,  Epis. 
1.12;  BUcoe,  349, 


the  eaoler*8 
inqiury 


22 — 24.  multitude,  efc,  "This  is  remarivable  as  bciii^  t)ie  first  persecution  of 
the  Churcii  originating  with  heatheus."  rent,  i.e.,  had  tlie  clothes  of  the  Apos. 
torn  ofl".  beat,  one  of  the  three  cases  ref.  10  by  Paul;*  tlie  sentence  was:  "Go, 
lictors:  strip  off  their  garments,  let  them  be  scourged."*  many  stripes,' Rom. 
punishment  more  variable  than  Jewish,  wh.  limited  the  blows  to  "forty  save  one." 
cast  .  .  prison,  bruised,  bleeding,  faint,  safely,  answerable  for  safe  cus- 
tody {v.  27).  inner  prison,  most  remote  and  secure  cell,  stocks,  the  nervus  <* 
of  the  Roms. 

The  persecution  mul  imprisonvicnt  of  Paul  and  Silas  at  Philippi. — I.  Its  cause, — 
they  had  cast  out  a  spirit  of  divination  from  a  young  woman.  II.  The  instruments: 
1.  The  magistrates;  2.  The  multitude.  III.  The  persecution  itself,— they  were  im- 
prisoned, beaten,  and  put  in  the  stocks.  IV.  The  results:  1.  The  conversion  of  the 
gaoler;  2.  The  humiliation  of  the  authorities.     Anon. 

Severest  persecutions. — For  three  hundred  years  Christianity  was  a  persecuted 
religion  in  the  Roman  empire,  and  during  this  period  all  who  assumed  the  public 
confession  of  it  did  so  at  the  hazard  of  their  lives.  But  the  severest  persecutions  of 
all  are  those  which  the  Papal  community  has  inflicted.  Her  character  and  history 
are  written  in  blood,  as  the  doings  of  her  Inquisition  in  Italy,  Spain,  and  Portugal, 
her  wars  of  extermination  against  the  'Vaudois,  her  horrid  massacres  in  France  and 
the  Netherlands,  and  the  burnings  of  Smithfield  loudly  declare.     T.  Jackson. 

25 — 27.  midnight  .  .  praises,'  lit.,  "praying  they  sang  hymns."/ 
Heard,  see  Gk.,  "were  listening  to."  opened,  prob.  not  so  much  by  the  earth- 
quaKe  as  by  the  power  that  caused  it.  and  .  .  loosed,  all  the  prisoners  wit- 
nessed the  mir.,  but  were  restrained  fr.  attempting  to  escape  by  terror  of  the  scene, 
or  superhuman  influence,  and  .  .  liimself,  knowing  his  life  was  forfeited  if 
the  prisoners  escaped.^ 

Paul  and  Silas  in  prison. — Prisons  are  usually  associated  with  what  is  disgrace- 
ful. But  it  is  an  honor  to  have  been  in  prison,  if  there  for  truth  and  conscience.  From 
the  text  we  may  learn:  I.  Joy  and  contentment  are  possible  in  the  hardest  lot.  No 
one  inculcates  the  duty  of  rejoicing  more  frequently  than  Paul.  The  prison  even 
may  be  the  house  of  "  God,  the  very  gate  of  heaven."  II.  The  speediest  way  out 
of  our  diflUculties.  These  two  men  had  learned  in  whatever  state  they  were  to  be 
content;  and  for  this  reason  they  were  delivered.     Longwill. 

John  Bnnyan. — The  immortal  dreamer,  speaking  on  one  occasion  of  the  cell  on 
Bedford  Bridge  where  for  twelve  long  years  he  was  confined,  said,  "So,  being  again 
delivered  up  to  the  gaoler's  hands,  I  was  had  home  to  jirison."  Samuel  Rutherfoi-d. — 
When  Samuel  Rutherford  was  sentenced  to  imprisonment  in  the  city  of  Aberdeen 
"for  righteousness'  sake,"  he  wrote  to  a  friend,  "The  Lord  is  with  me;  I  care  not 
what  man  can  do.  I  burden  no  man.  I  want  nothing.  No  king  is  better  provided 
than  I  am.  Sweet,  sweet  and  easy  is  the  Cross  of  my  Lord.  .  All  men  I  look  in  the 
face,  of  whatsoever  rank — nobles  and  poor,  acquaintance  and  strangers  are  friendly 
to  me.  My  well-beloved  is  kinder  and  more  warm  than  ordinary,  and  cometh  and 
visiteth  my  soul:  my  chains  are  overgilded  with  gold.  No  pen,  no  words,  no  en- 
gine, can  express  to  you  the  loveliness  of  my  only,  only  Lord  Jesus.  Thus  in  haste 
I  make  for  my  palace  at  Aberdeen."  Madame  Ouyon. — When  Madame  Guyon  was 
imprisoned  in  the  Castle  of  Vincennes,  in  1695,  she  not  only  sang  but  wrote  songs 
of  praise  to  her  God.  "It  sometimes  seemed  to  me,"  she  said,  "as  if  I  were  a  little 
bird  whom  the  Lord  had  placed  in  a  cage,  and  that  I  had  nothing  now  to  do  but  sing. 
The  joy  of  my  heart  gave  a  brightness  to  the  objects  around  me.  The  stones  of  my 
prison  looked  in  my  eyes  like  rubies.  I  esteemed  them  more  than  all  the  gaudy 
brilliances  of  a  vain  world.  My  heart  was  full  of  that  joy  which  Thou  givest  to 
them  that  love  Thee  in  the  midst  of  their  greatest  crosses;" — a  sentiment  which  she 
embodied,  during  one  of  her  imprisonments,  in  a  toucbing  little  poem,  which  begins 

thus ; — 

"A  little  bird  lam. 

Shut  fx'om  the  fields  of  air ; 
And  in  my  songs  I  sit  and  sing 
To  Him  who  placed  me  there ; 
Well  pleased  a  prisoner  to  be. 
Because,  my  God,  it  pleaseth  Thee." 

Teacher^t  Treat. 

28 — 31.  Paul,  who  prob.  heard  some  frantic  ejaculation  of  the  gaoler,  all 
here,  all  for  whose  safe  custody  you  are  responsible,  light.  Gk.,  lights,  sprang, 
joyously  eager  to  see  his  charge  was  safe,    trembling,  with  awe  at  the  cialmuess 


Chap.  xvl.  3a— 34. 


65 1 


of  the  prisoners,  and  no  escape  attempted,  fell  down,  thankfulness,  wonder,  fear. 
brought  .  .  out,  of  the  inner  prison,  into  his  own  apartments  in  the  prison. 
what  .  .  saved  ?"  the  meaning  of  wh.  is  shown  by  the  answer.  The  gaoler 
could  not  mean  saved  from  the  anger  of  his  employers,  or  penalty  of  the  law,  there 
being  nothing  to  fear  since  the  prisoners  were  safe,  believe,'  this  what  he  had  to 
do.     and    .     .    house,"  if  believing,  shall  also  be  saved. 

How  to  be  saved. — The  sinner's  prescription.  It  points  out — I.  A  fact — Salva- 
tion. II.  A  certain  fact — "Thou  «/<«/<."  III.  A  personal  fact — "  7V/ow  shall."  IV. 
The  cause  of  salvation — "Christ,"  "Jesus,"  "Lord."  V.  The  instrument  of  salva- 
tion— "Believe."  Faith  tcnto  salvation. — I.  Who  is  the  object  of  faith? — 1.  A  Di- 
vine personage — "The  Lord;"  2.  A  human  being — "Jesus;"  3.  A  Mediator — 
"Christ."  II.  What  is  belief  in  Him  ? — 1.  An  assent  to  His  truth;  2.  A  trust  in  His 
person.  III.  What  is  the  salvation  through  Him?  From — 1.  The  guilt  of  sin;  2. 
The  strength  of  sin ;  3.  The  wrath  of  God.  Wythe. — Believe  on  the  Lord  Jesus 
Christ. — The  oldest  authorities  omit  Christ.  The  word  would  not  have  the  same  sig- 
nificance for  a  Gentile  as  for  a  Jew,  and  may  well  have  been  omitted  in  the  address 
to  the  gaoler.  What  was  asked  from  Gentile  converts  was  to  accept  Jesus  as  their 
Lord. 

Do  thyself  no  harm. — Some  time  since,  a  young  gentleman,  who  had  spent  his 
fortune  in  riotous  living,  was  reduced  to  poverty.  For  a  while  his  friends  supported 
him;  but  at  last  they  all  forsook  him.  Wandering  about  as  a  vagabond,  and  having 
no  prospect  of  any  further  supply,  he  formed  the  dreadful  resolution  of  drowning 
himself.  Being  then  in  a  strange  place,  he  put  lead  into  his  pocket,  and  went  to  the 
river  side  for  this  horrid  purpose;  but  waiting  till  it  was  dark,  he  saw  a  light  in  a 
house  at  no  great  distance,  and  went  to  it.  On  his  arrival,  there  were  people  sing- 
ing psalms;  he  listened  at  the  door  till  a  chapter  of  the  Bible  was  read,  and  a  prayer 
offered  up  to  God.  He  signified  his  desire  of  being  admitted.  He  was  told  it  was 
not  customary  to  admit  strangers  into  their  meeting;  however,  if  he  would  behave 
decently,  he  might  come  iu.  In  the  astonishing  kindness  of  Divine  Providence,  the 
passage  of  Scripture  under  consideration  that  evening  was.  Acts  xvi.  28,  "Do  thy- 
self no  harm."  After  the  several  members  had  made  their  remarks  upon  the  sub- 
ject, they  concluded  as  usual  with  prayer,  and  they  had  no  sooner  done,  than  the 
stranger  asked  them  how  they  came  to  know  his  thoughts,  for  he  had  not  mentioned 
his  intention  to  any  person  upon  earth.  This  equally  surprised  the  members  of  the 
meeting,  who  said  they  had  not  seen  or  heard  of  him  till  that  evening.  Upon  which 
the  young  gentleman  told  them  his  design  for  taking  away  his  life,  and  how  he  had 
been  prevented  by  seeing  a  light  iu  their  window.  This  remarkable  providence 
struck  him  to  such  a  degree,  that,  by  the  Divine  blessing,  it  was  made  the  means  of 
his  conversion.  He  became  an  eminent  Christian,  regained  the  favor  of  his  friends, 
and  was  put  in  a  way  of  supporting  himself  in  the  world. 

33—34.    word    ,    .    I/ord,**  i.e.,  word  of  salvation,     all    .    .    house, 

that  they  too  might  believe  and  be  saved,  washed,"  how  tender  he  has  suddenly 
grown  !  He  shows  the  true  nature  of  his  repentance,  meat,  etc.,  the  prisoner  be- 
comes a  guest,     rejoiced,-''  in  his  new-found  peace  and  hope. 

The  conversion  0}  the  Philippian gaoler. — I.  By  what  means  it  was  prepared: 
1.  Externally,  by  the  earthquake;  2.  Internally,  by  the  change  of  opposite  feelings — 
despairing  anguish  and  joyful  calmness.  II.  How  it  took  place:  1.  By  the  ques- 
tion, inquiring  after  salvation ;  2.  By  the  answer,  proclaiming  salvation.  III.  What 
followed:  1.  Active  gratitude  towards  the  Apostles;  2.  Abiding  blessing  for  the 
gaoler  and  his  house.     Lisco. 

Conversion. — A  conversion  which  does  not  help  a  man's  home  amounts  to  little. 
Mark  also  that  here  is  certainly  a  sudden  conversion.  The  influences  which  lead  up 
to  it  may  be  long,  as  they  are  in  many  cases;  may  be  quick,  as  in  this  case;  but  the 
conversion,  the  turning,  is,  in  the  nature  of  the  case,  sudden.  Do  not  be  afraid  of 
sudden  conversions.  Horn.  Rev.  How  long  does  it  take  to  enlist  a  recruit  ?  The 
resolve  may  be  the  fruit  of  long  consideration,  and  it  may  take  months  of  drill  to 
make  him  an  efficient  soldier;  but  the  act  of  enlistment  is  instantaneous.  The  proof 
that  men  have  become  servants  of  Christ  consists  not  in  emotion  but  in  conduct. 
Bertram.  Some  of  us  have  a  sunrise  like  the  tropics,  where  the  one  moment  is  gray 
and  cold,  and  next  moment  the  seas  are  lit  with  the  glory.  Others  of  us  have  a  sun- 
rise like  the  poles,  where  a  long,  slow-growing  light  precedes  the  rising,  and  the 
rising  itself  is  scarce  observable.  But  it  matters  little  as  to  how  we  get  to  Christ, 
if  we  are  there.     Maclaren. — Three  conversions  at  Fhilipin. — The  order  of  these 


a  Ac.  11.  37:  Ix.  6. 

b  Jo.  Hi.  16.  36; 
vl.  47;  1  Jo.  V. 
10;  Ac.  iv.  12. 

cLu.  xlx.  9;  Ac. 
xl.  13,  U. 

"  What,  will  you 
not  believe  in 
Christ  until  you 
are  perfect  ?  Then 
you  will  never 
believe  In  Him. 
You  will  not 
trust  the  pr'cious 
Jesus  till  you 
have  no  sins  to 
trust  Him  with  ? 
Then  you  will 
never  trust  Him 
at  all."  C.  il. 
Spurgeon. 

"  Suicide  is  not 
to  fear  death, 
but  yet  to  be 
afraid  of  life.  It 
is  a  brave  act  of 
valor  to  condemn 
death ;  but  where 
life  is  more  ter- 
rible than  death, 
it  is  then  the 
true  St  valor 
to  dare  to  live; 
and  herein  re- 
1  i  g  i  on  hath 
taught  us  a  noble 
e  ample,  for  all 
the  valiant  acts 
of  Curtius,  Sc8B- 
vola,  or  Codrus, 
do  not  parallel  or 
match  that  one 
of  Job."  Sir  Thom- 
as Browne. 

"  He  who  reigns 
within  himself 
and  rules  pas- 
sions, desires, 
and  fears,  is 
more  than  a 
king."  Milton. 


the  gaoler 
bapti;;ed 

dPs.  xlx.7;Ro.  i. 
16 ;  1  Pe.  I.  23. 

e  Ma.  XXV.  40. 

/Ro.  V.  11;  1  Pe. 
1.  8,  9. 

"He  washed 
them  from  their 
stripes;  himself 
was  washed  from 
his  sins:  he  fed 
them,  and  was 
fed."  Ckrysostom. 

"There  Is  noth- 
ing certainly 
more  unreason- 
able, more  incon- 
sistent with  the 
rights  of  human 
nature.more  con- 
trary to  the  spirit 
and    precepts  o£ 


658 


Chap.  xvi.  35—40. 


the  Christian  re- 
ligion, more  ini- 
quitous and  un- 
just, more  impol- 
itic than  persecu- 
tion. It  is  against 
natural  religion, 
revealed  religion 
and  sound  pol- 
icy." Lord  Mans- 
field. 

"There  never 
did  and  never 
will  exist  any- 
thing perma- 
nently noble  and 
excellent  in  a 
character  which 
was  a  stranger  to 
the  OAercise  of 
resolute  self-de- 
nial." Sir  Walter 
Scott. 


Paul  claims 
his  rights 
as  a  Roman 

a  Ac.  xsii.  25,  26. 

b  "To  bind  a  Ro- 
man citizen  is 
an  outrage ;  to 
scourge  him  is  a 
crime."  Cicero. 


Panl 
entreated 
to  depart 

c  Ac.  xli.  22. 

d  Ma.  vlil.  34;  Be. 
iii.  9. 

«  "  Luclan  men- 
tions a  case  of 
false  imprison- 
ment, in  which 
the  governor  of  a 
province  not  only 
a  c  k.  n  o  w  lodged 
his  error,  but 
paid  a  large  sum 
of  money  to  those 
whom  he  had  in- 
jured.  in  order  to 
bribe  them  to  be 
silent." 

"It  is  both  a  wise 
and  merciful  act 
sometimes  to 
speak  in  a  high 
tone  to  such  per- 
sons, as  nothing 
but  a  sense  of 
fear  will  prevail 
upon  them  to 
cease  from  evil." 
Quesnel. 


conversions  is  significant:  first  the  proselyte,  next  the  Greek,  lastly  the  Roman. 
Thus  the  incidents  in  their  sequence,  no  less  than  in  their  variety,  symbolize  the 
progress  of  Christianity  throughout  the  world.  Through  the  Israelite  dispersion, 
through  the  proselytes  whether  of  the  covenant  or  the  gate,  the  Gospel  message  first 
reached  the  Greek.  By  the  instrumentality  of  the  Greek  language,  and  the  diflusion 
of  the  Greek  race,  it  finally  established  itself  in  Rome,  the  citadel  of  power  and  civi- 
lization, whence  directly  or  indirectly  it  was  destined  to  spread  over  the  whole  world. 
B2).  LigJdfoot. 

35 — 37.  magistrates,  over  whose  minds  a  change  had  also  come.  They 
had  reflected  that  they  had  acted  hastily  and  unjustly;  or  had  been  alarmed  by  the 
earthquake,  sergeants,  see  Gk.,  rod-bearers,  i.e.,  lictors.  In  colonies  they  were 
called  apparitors,  and  they  carried  staves — not  fasces,  as  at  Rome,  keeper  .  . 
saying,  joyful  bearer  of  good  news,  as  he  thought,  beaten  .  .  Romans," 
he  uttered  the  magic  words,  Civis  Romamis  sum.''  privily  ?  a  public  unjust  con- 
demnation must  be  followed  by  a  public  honorable  acquittal. 

The  vindication  of  our  rights. — I.  The  rights  which  Paul  had  as  a  Roman  citi- 
zen. II.  The  manner  in  which  these  rights  had  been  violated.  III.  The  propriety 
of  the  demand  thus  urged.     Barnes. 

Vindicalion  of  rights. — Thomas  Ma}aiard,  English  consul,  was  thrown  into  the 
prison  of  the  Inquisition  at  Lisbon,  under  pretence  that  he  had  said  or  done  some- 
thing against  the  Roman  religion.  Mr.  Meadows,  who  was  then  Resident,  advised 
Cromwell  of  the  aflair,  and  being  directed  by  him,  demanded  of  the  King  of  Portu- 
gal the  liberation  of  Mayuard.  The  king  told  him  that  he  had  no  authority  over  the 
Inquisition.  The  Resident  sent  this  answer  to  Cromwell,  from  whom  he  received  in- 
structions to  tell  the  king  that  since  he  had  no  power  over  the  Inquisition,  he  was 
commanded  by  Cromwell  to  declare  war  against  the  Inquisition  itself.  This  so 
terrified  the  king  and  the  Inquisition  that  they  opened  the  prison  doors  and 
gave  the  consul  liberty  to  go  out.  He,  however,  refused  to  go  out  privately, 
and  required  that  he  should  be  honorably  brought  forth  by  the  Inquisition. 
W.  Baxendale. 

38 — 40.  feared  .  .  Romans,"  they  had  rendered  themselves  liable  to 
penalty,  came  .  .  besought,"*  they  cared  chiefly  for  their  own  safety. 
"  They  became  suppliants  of  those  whom  they  had  persecuted."'  I^ydia,  whose 
noble  Christian  courage  was  equal  to  the  occasion,  brethren,  who  formed  the 
begin,  of  the  Ch.  aft.  addressed  in  the  Ep.  to  the  Philippians. 

IT7<en,  and  how,  a  Cliristian  inny  set  a  value  on  his  honor,  and  stand  to  his 
rights. — I.  When  his  motive  is  not  injured  self-love,  but  the  feeling  of  violated  right 
and  zeal  for  God's  honor.  II.  When  his  method  of  doing  so  is  not  rough  self-help, 
but  the  way  of  law  and  calm  vindication.  III.  When  his  object  is  not  the  overthrow 
of  the  injurer,  but  his  conviction  and  improvement.     Oerok. 

Right  is  might. — A  man  is  right  and  invincible,  virtuous,  and  on  the  road  to- 
wards sure  conquest,  precisely  while  he  joins  himself  to  the  great  deep  law  of  the 
world,  in  spite  of  all  superficial  laws,  temporary  appearances,  profit  and  loss  calcu- 
lation ; — he  is  victorious  while  he  co-operates  with  that  great  central  law — not  vic- 
torious otherwise ;  and  surely  his  first  chance  of  co-operating  with  it,  or  getting  into 
the  course  of  it,  is  to  know  with  his  own  soul  that  it  is — that  it  is  good,  and  alone 
good.  This  is  the  soul  of  Islam ;  it  is  properly  the  soul  of  Christianity ;  for  Islam  is 
definable  as  a  confused  form  of  Christianity;  had  Christianity  not  been,  neither  had 
it  been.  Christianity  also  commands  us,  before  all,  to  be  resigned  to  God.  We  are 
to  take  no  counsel  with  flesh  and  blood ;  give  ear  to  no  vain  cavils,  vain  sorrows 
and  wishes;  to  know  that  we  know  nothing;  that  the  worst  and  cruellest  to  our  eyes 
is  not  what  it  seems ;  that  we  have  to  receive  whatsoever  befalls  us  as  sent  from  God 
above,  and  say,  "It  is  good  and  wise — God  is  great !  Though  he  slay  me,  yet  will 
I  trust  in  Him."  Islam  means  in  its  way  denial  of  self — annihilation  of  self.  This 
is  yet  the  highest  wisdom  that  heaven  has  revealed  to  our  earth.     Carlyle. 


Chap.  zvll.  I — 6. 


659 


CHAPTER   THE  SEVENTEENTH. 


I — 4.  passed  through,  see  Gk.,  strictly  "  without  stopping."  Amphipo- 
lis  (aroic7id  the  city),  so  called  by  Athenians,  bee.  the  river  (Strymon)  flowed  on 
both  sides  of  it."  It  was  ab.  thirty  m.  S.  W.  fr.  Philippi,  Apollonia  (hdonging 
to  Apollo),  ab.  thirty  m.  S.  W.  fr.  Amphipolis.  Thessalonica  (see  intro.,  etc., 
Ep.  to  Tliess.).  Free  city;  cap.  of  Macedonia;  ab.  twenty-eight  m.  W.  fr.  Apollonia. 
Now  Salonica,  with  ab.  70,000  inhab.,  including  30,000  Jews,  as  .  .  was  * 
ace.  to  custom.  Scriptures,"  his  final  standard  of  appeal,  opening,  expound- 
ing, alleging,  citing  and  comp,  authorities,  that,  etc,,  the  steps  of  the  argu- 
ment were  these :  (1)  The  true  Messiah  must  die  and  rise  again ;  (2)  Jesus  died 
and  rose  again,  ace.  to  the  Scriptures;  (3)  He  is  therefore  the  Messiah,  some,'*  of 
the  Jews,  consorted,  were  allotted  to.  devout  Gks.,  proselytes,  chief 
women,"  wives  of  influential  men. 

The  suffer inffs  of  Ch7-ist. — I.  In  consequence  of  the  sufl'erings  of  Christ,  an  in- 
numerable multitude  of  our  race  will  be  raised  from  a  state  of  sinful  degradation 
and  misery,  and  exalted  to  the  society  of  angels  and  of  God.  II.  All  who  finally  be- 
lieve and  trust  in  Christ  as  the  Son  of  God,  will  be  confirmed  in  a  state  of  perfect 
holiness  and  happiness  for  ever.  III.  In  the  propitiatory  sacrifice  of  Christ,  the  Di- 
vine character,  in  its  various  attributes,  is  gloriously  displayed.  IV.  We  have 
reason  to  believe  that  all  holy  beings  are  inspired  with  entire  confidence  in  the 
stability  and  excellence  of  God's  government,  and  will  thus  be  kept  in  their  al- 
legiance to  His  throne.     A.  Dickinson. 

T/iessalonica. — It  had  been  made  by  the  Roman  government  a  free  city,  that  is, 
it  had  the  right  of  self-government,  the  provincial  governor  did  not  interfere  in  its 
municipal  affairs;  the  local  magistrates,  probably  elected  by  the  people,  had  the 
power  of  life  and  death;  no  Roman  garrison  was  quartered  within  the  city;  a  senate 
or  an  assembly,  representing  the  people,  made  its  regulations ;  in  short,  it  had  many 
of  the  privileges  and  all  the  insignia  of  a  free  community ;  its  allegiance  to  the  cen- 
tral government  at  Rome  was  assured,  for  the  possession  of  its  privileges  was  de- 
pendent upon  its  good  behavior.  In  such  a  city  the  charge  of  inciting  treason  (v.  7) 
would  be  one  peculiarly  obnoxious  both  to  magistrates  and  people.  Abbott. — Three 
days. — That  is,  three  consecutive  Sabbath  days;  this  indicates,  probably,  only  the 
duration  of  his  ministry  in  the  synagogue.  The  facts  that  the  Philippians  sent  twice 
to  him  while  at  Thessolonica  (Phil.  iv.  16),  that  heathen  were  converted  and  added 
to  the  Church  (1  Thess.  i.  9),  and  that  a  Christian  Church  was  successfully  organ- 
ized, indicates  a  longer  ministry;  Lewin  supposes  that  Paul  remained  in  the  city  for 
two  or  three  months.     Abbott. 

5,  6.  lewd  fellows,-'' the  "  lay,"  or  unlearned  people ;»  not  lewd  in  the  sense 
of  licentious.  See  GA-.,  men  of  the  market-place,  i.e.,  street  idlers,  baser  sort, 
Gk.,  evil  disposed,  malignant,  wicked.  They  were  the  "roughs,"  or  "rowdies,"  of 
the  city.  Jason,  perh.  the  same  whom  Paul  calls  his  kinsman.*  rulers  . 
city,  see  Gk.,  politarchs;  the  title  of  the  magistrates  of  a  free  city  wh.  was  not  a 
colony  as  Philippi.  crying,  etc.,  sin  had  first  turned  the  world  the  wrong  side  up; 
Christianity  reverses  the  order. 

The  Gospel  a  revolution. — I.  The  Gospel  creates  a  disturbance — 1.  Internally — 
in  men's  hearts;  2.  Externally — in  their  social  relations.  II.  The  object  of  this  dis- 
turbance: 1.  Not  the  subversion,  but  the  conversion  of  the  world;  2.  Not  its  de- 
struction, but  its  salvation.     Wythe. 

Certain  lewd  fellows  of  the  baser  sort. — The  Greek  is  more  nearly  represented  in 
modern  English  by  "  vile  fellows  of  the  rabble."  ""Ayopaio^,  "  of  the  rabble,"  is  pro- 
perly the  man  who  having  no  calling  lounges  about  the  dyopd,  the  market-place,  in 
the  hope  of  picking  up  a  chance  living,  and  who  is  ready  for  anything  bad  or  good 
that  may  present  itself.  We  have  no  English  word  sufficiently  dignified  to  use  for 
such  a  term  in  translation.  "  Loafer"  comes  nearest,  but  of  course  is  too  colloquial. 
The  word  "lewd"  meant  in  old  English  "people,"  but  afterwards  came  to  signify 
(1)  "the  common  people"  and  (2)  "the  ignorant  and  rude  among  the  people," 
which  is  the  sense  intended  by  the  A.V.  The  word  nearest  akin  to  "  lewd  "  is  the 
Germ.  /er«^e  =  people.  Cmn.  Bible. — Religious  jealousies. — The  Mohammedans 
praying  for  rain  during  a  drought,  no  rain  coming.  Then  the  Christians  began  to 
pray  for  rain,  and  the  rain  comes.     Then  the  Mohammedans  met  together  to  ac- 


Patil  at 
Thessalonica 

a  Thucyd.  iv.  102. 

A  great  battle 
was  fought  here 
In  the  Pelopon- 
nesian  war;  Bra- 
sidas  —  Spartan, 
and  Cleon— Athe- 
nian, killed. 

bAc.  xlli.  5,  U; 
xiv.  1;  c/.  ITh.ii. 
1—5. 

c  Lu.  xslv.  46; 
Ma.  xi.  3;  1  Co. 
XV.  17. 

d  Ac.  xxvili.  24; 
1  Th.  1.  5—9. 

"The  road  on  wh. 
they  travelled  fr. 
Philippi  to  Thes- 
salonica, was  the 
Via  Egnatia,  the 
Gk.  continuation 
of  the  Via  Appia, 
on  which  Paul 
after,  travelled 
in  his  way  from 
Puteoli  to 
Rome."  Words- 
worth,. 

e  Ac.  xiil.  50. 


a  city  mob 

/Ac.  xlv.  2. 

g  Trench,  Study  of 
Words,  11. 

Lewd,  lit.,  belong- 
ing to  the  people,  as 
opposed  to  the 
educated  clergy. 

h  Ro.  xvi.  21. 

"  Again  we  find 
St.  Luke's  accu- 
racy confirmed 
by  an  inscription 
found  at  Thessa- 
lonica, in  wh.  not 
only  are  the  polit- 
archs mentioned 
by  name,  but 
several  of  their 
names  are  iden- 
tical with  those 
that  occur  in 
Paul's  Epistles, 
as  Sopater,  Lu- 
cius, Pontius,  Se- 
cundus,  Publiua, 
Demas,  Gains. 
Smith,  N.  r.  Uisl. 
400. 


660 


ACTS. 


Chap.  xyU.  7— x9. 


A.D.    52. 

they  are 
allowed  to 
depart 

aLu.  xsill.  2;  Jo. 
xlx.  12;  xi.  48. 

b  The  Christian 
Apologies  con- 
tain replies  to 
this  accusation, 
as  Tertullian, 
Apol.  29—35 ;  and 
De  Idol.  13—15. 

"This  King  came 
not  into  the 
world  to  subdue 
kings  by  fight- 
ing, but  to  win 
them  by  dying." 
Falgentius. 

Cicero  says  (Ferr. 
V.  57):  "How 
often  has  this 
exclamat.on,  'I 
am  a  Koman 
citizen,'  brought 
aid  and  safety, 
even  among  bar- 
barians in  the  re- 
motest parts  of 
the  earth."  Both 
the  Valerian  and 
the  Porcian  laws 
made  it  a  crime 
to  inflict  blows, 
or  any  species  of 
torture,  upon  a 
Boman  citizen. 


the  noble 
Bereans 

c  "  A  Christian  is 
the  highest  style 
of  man."  Young. 
"  A  Christian  is 
God  Almighty's 
gentleman." 
Hare. 

d  Jo.  V.  39;  ITh. 
ii.  13. 

«Ac.  xili.  50. 

"  The  country 
town  of  Berea 
was  more  zealous 
and  religious 
than  the  stately 
city  of  Thessa- 
lonlca."  E.  Leigh. 

"They  are  the 
truly  noble  souls 
which  are  inclin- 
able to  the  things 
of<God."  Bengel. 

"It  is  not  wealth 
nor  ancestry, but 
honorable  con- 
duct and  a  noble 
disposition,  that 
make  men 
great."  Ovid. 


count  for  this,  aud  they  resolved  that  God  was  so  well  pleased  with  their  prayers  He 
kept  the  drought  on  so  as  to  keep  them  praying;  but  that  the  Christians  began  to 
pray,  and  the  Lord  was  so  disgusted  with  their  prayer  that  He  sent  rain  right  away, 
so  He  would  not  hear  any  more  of  their  supplication  1     Talmage. 

7 — 9.  decrees,  laws  of  Ro.  against  rebellion  and  treason."  Caesar,' 
Claudius,  troubled,  alarmed,  since,  if  true,  it  would  expose  them  to  Rom.  anger. 
security,  bail,     others,  those  brought  up  in  charge  with  Jasou.    let    .     .     go, 

I.  e.,  the  Thessalonian  brethren  {v.  6). 

T/ie  Ki7ig  of  kings. — I.  His  personal  attractions:  "There  is  another  King,  one 
Jesus,"  who  is  "  fairer  than  the  children  of  men."    Oh,  how  great  is  His  beauty  ! 

II.  His  regal  grandeur, — He  is  the  Lord  both  of  the  dead  and  the  living.  Ill,  The 
blessedness  of  His  subjects.  IV.  His  duration, — His  name  shall  continue  as  long  as 
the  sun.     Jay. 

"  Another  king." — It  is  clear  from  the  Epistle  to  the  Thessalonians  that  the  king- 
dom of  Christ,  and  specially  His  second  coming  as  King,  had  been  very  prominent 
in  the  Apostle's  teaching  (1  Thess.  iv.  14,  v.  2,  23;  2  Thess.  i.  7,  8,  ii.  1—12),  and  this 
may  have  furnished  materials  for  the  accusation.  Dea7i  Plumptre. — ''Another 
king." — The  Roman  emperor  sat,  with  folded  arms,  indifferent  as  to  whether  the 
swordsman  or  the  lion  beat;  but  our  King's  sympathies  are  all  with  us.  Nay,  un- 
heard-of condescension  !  I  see  Him  come  down  from  the  gallery  into  the  arena  to 
help  us  in  the  light,  shouting,  until  all  up  and  down  His  voice  is  heard:  "Fear  not ! 
I  will  help  thee  1 "  Talmage. — The  kingdom  of  heaven. — Just  as  a  skilled  naturalist, 
looking  at  the  structure  of  an  animal,  can  forecast  its  habit  and  habitation,  even  so, 
as  we  look  at  the  structure  of  a  man  as  a  social  being,  we  can  affirm  with  certainty 
that  the  habit  of  his  life  was  meant  to  be  obedience  to  the  law  of  Christ,  and  the 
home  of  his  life  and  theatre  of  its  development  is  the  kingdom  of  heaven.    Brown. 

10 — la.  sent  away,  aft.  a  stay  of,  as  some  say,  ab.  three  weeks;  others  con- 
tend for  a  longer  time,  wh.  seems  more  prob.  Berea,  ab.  45  m.  S.W.  of  Thess., 
afterwards  called  Irenopolis,  now  JSTara  Feria  or  Veria,  with  pop.  of  ab.  20,000. 
noble,  though  prob.  obscure  in  rank,  more  noble  in  disposition.  True  nobility  of 
heart. "=  whether,  etc.,''  they  were  not  simply  credulous,  but  honest  inquirers. 
therefore,  as  the  result  of  honest  impartial  inquiry,  honourable,"  prob.  in  re- 
lation to  station. 

The  noble  Bereans. — I.  The  high  honor  by  which  the  Bereans  are  distinguished. 
This  distinction  is  to  be  valued  because  of — 1.  The  source  whence  it  proceeds;  2. 
The  great  dignity  it  implies.  II.  The  reason  why  this  dignity  is  assigned  to  them : 
1.  Their  conduct:  (1)  Their  favorable  impression  as  to  the  Gospel ;  (2)  Their  diligent 
inquiry  into  its  truth ;  (3)  Their  truly  rational  faith.  2.  The  principles  which  this 
conduct  involved:  (1)  God's  Word  is  the  only  standard  of  faith;  (2)  We  should  not 
reject  truth  whoever  might  proclaim  it;  (3)  The  truth,  when  discovered,  is  to  be 
professed.  Application: — (1)  See  wherein  the  true  dignity  and  godliness  of  your 
nature  consists ;  (2)  The  means  of  acquiring  solid  faith. — Evangel.  Preacher. 

More  noble. — Literally  of  better  birth.  Not  as  in  our  English  version  in  that 
they  received  the  word ;  two  statements  are  made  by  the  historian,  one  that  the 
Jews  at  Berea  were  a  better  class  than  those  at  Thessalonica;  the  other,  a  result  and 
an  evidence  of  this  fact,  that  they  received  the  word  with  readiness  of  mind,  i.e.,  a 
willingness  to  considei*,  and,  if  true,  to  receive  it.  Abbott. — Searching  Bible  read- 
ing.— There  is  a  great  deal  of  listless,  careless  reading.  Coleridge  divided  readers 
into  four  classes.  The  first  class  he  compares  to  an  hour-glass,  their  reading  being 
as  the  sand;  it  runs  in  and  runs  out,  and  leaves  not  a  vestige  behind.  A  second 
class  resembles  a  sponge,  which  imbibes  everything,  and  returns  it  in  nearly  the 
same  state.  A  third  class  is  like  a  jelly-bag,  which  allows  all  that  is  pure  to  pass 
away,  and  retains  only  the  refuse  and  the  dregs.  The  fourth  class,  like  the  slave  of 
Golconda,  cast  aside  all  that  is  worthless,  preserving  only  the  pure  gems.  Or  per- 
haps we  might  compare  this  fourth  class  to  the  gold-pan,  used  for  retaining  the  pure 
metal,  while  the  refuse  is  washed  out.  The  only  profitable  reading  of  God's  Word 
is  a  searching  reading.  The  word  translated  "search"  is  emphatic  and  intense, 
and  literally  means  to  "  look  carefully,"  as  a  wild  animal  searches  the  sands  to  find 
the  footsteps  of  a  stray  cub.  The  Bible  is  full  of  hidden  treasures,  to  be  sought  as 
the  merchant-man  sought  goodly  pearls.  They  are  not  revealed  to  indifferent  and 
superficial  readers.  A.  T.  Pierson,  D.D.  Let  us  put  the  Word  of  God  upon  its 
trial.     Let  us  not  treat  it  as  a  dead,  unmeaning,  monotonous  thing,  to  be  carried  in 


chap.  xvii.  13— z8. 


661 


the  hand,  read  at  church,  or  suffered  on  the  table ;  but  rather  as  a  living  person,  to 
be  questioned,  lo  be  listened  to  and  judged.  So  treated,  the  Bible  will  become  to 
us  a  voice,  not  a  page  only.  So  treated,  we  shall  at  last  be  able  to  say,  "  Thy  Word 
is  tried  to  the  uttermost,  and  Thy  servant  loveth  it."    Dean  Vaughan. 

13 — 15.  thither,  to  Berea.  also,  as  others  had  fr.  Antioch  and  Iconium  to 
Lystra."  sent  away,  being  prob.  apprehensive  of  results  similar  to  those  in 
Thess.  as  .  .  were,  perh.  a  feint,  to  conceal  their  actual  destination.  Silas 
.  .  still,  Paul  the  most  noticeable  person.  Athens,*  a  free  city  in  Rom.  prov. 
of  Achaia,  ab.  five  m.  from  the  sea,  its  port  being  the  Piraeus. 

Social  help. — Paul  did  not  wish  to  be  alone;  he  did  not  consider  himself  sufficient 
alone.  He  desired  fellow-workers — I.  To  pray ;  II.  To  witness ;  III.  To  strive ;  IV. 
To  suffer  with  him.     Oossner. 

Paul  at  Athens. — It  is  one  test  of  a  real  Gospel,  that  it  can  overleap  all  barriers 
placed  between  man  and  man,  and  find  its  way  into  that  innermost  heart's  core 
which  makes  the  whole  world  kin.  Already  in  this  one  Book  we  have  seen  it  deal- 
ing with  the  Jew  and  with  the  Gentile:  we  have  seen  it  in  Palestine,  in  Asia  Minor,  in 
Europe.  Everywhere  it  has  found  some  hearts  into  which  it  entered  as  a  healing  balm, 
some  lives  which  it  penetrated  with  transforming  power.  Now  we  are  to  see  it  at 
Athens.      Vaughan. 

16,  17.  waited,  for  Silaa  and  Timotheus  (v.  15).  stirred,'  aroused,  deeply 
excited;  indignation,  wholly  .  .  idolatry,  see  Ok.,  full  of  idols ;''  all.  to 
temples  and  statues  of  the  gods."  therefore,  without  waiting  for  the  arrival  of  his 
friends,  synagogue,  so  far  he  pursued  his  usual  course,  market,  loungers  in  the 
Agora,  the  place  of  public  resort,  promenade;  as  Socrates  on  the  same  spot  500  yrs. 
before. 

Paul  at  Athens^. — The  practical  lessons  are:  I.  That  a  truly  good  man  will  be 
sensitive  to  the  moral  evils  prevalent  in  the  community  in  which  he  is  placed  {v.  16). 
Here  idolatry  was  rampant.  What  are  the  prevailing  evils  in  our  day  ?  II.  A  truly 
good  man  will  bestir  himself  for  the  removal  of  those  evils.  There  are  those  who 
feel  and  say  much,  but  do  nothing  {v.  17).  III.  In  dealing  with  these  evils,  a  man 
who  is  wise  as  well  as  good  will  strike  at  their  root — ignorance  of  God  and  His  will. 
There  was  much  vice,  but  Paul  said  nothing  of  that.  Political  and  social  reforms 
are  good,  but  what  the  world  needs  is  regeneration.  Make  the  tree  good  and  its 
fruit  will  be  good.  IV.  In  dealing  with  these  evils,  tact  is  needed  as  well  as  zeal 
{v.  22).  Paul  never  committed  the  gross  oratorical  blunder  of  accusing  his  audience 
of  superstition.  What  lie  commended  and  approved  was  their  religiousness,  and 
having  put  them  in  gooo  humor,  he  proceeded  to  deliver  his  message.  There  is  a 
great  deal  in  the  way  we  take  hold  of  people.  You  must  conciliate  men  before  you 
can  convert  them.  V.  In  dealing  with  these  evils  you  must  not  expect  uniform  suc- 
cess {vv.  32 — 34).     Bertram. 

The  Agora  of  Athens  must  not  be  associated  with  what  is  called  the  market- 
place of  a  modern  town.  It  was,  indeed,  the  centre  of  public  life,  where  business 
was  transacted,  where  busy  men  moved  to  and  fro,  and  idlers  loitered  about.  But 
it  was  more  than  that,  it  was  a  space  decorated  with  architectural  beauties,  an  at- 
tractive place  of  resort  for  all  classes  of  the  community  eager  to  listen  to  instruction 
or  hear  the  news.  It  was  a  place  where  orators  and  statesmen,  poets  and  artists 
used  to  meet  for  encouragement  and  stimulus  in  their  several  callings.  The  appear- 
ance of  a  foreigner  among  such  a  people,  especially  if  he  seemed  sociable  and  talk- 
ative, would  soon  attract  a  crowd  expecting  to  hear  something  new.  M-rsnn. 
Religion  in  the  market-place. — This  religion  of  ours,  is  it  a  pastime  for  Sundays,  or 
is  it  a  message  and  a  mandate  for  Sundays  and  week-days  alike  ?  Will  you  hearken 
to  it  only  here,  or  will  you  own  its  authority  in  the  house  and  in  the  market-place  as 
well  ?  If  the  world  is  to  become  better,  it  must  become  better  because  we  have  con- 
sented to  become  better.     Bp.  Potter. 

18.  epicureans,  foils,  of  Epicurus,/ whose  leading  doctrine — "happiness  is 
the  chief  good" — had,  in  many  of  his  discs.,  degenerated  into  mere  sensualism. 
Stoics,'  fatalists,  babbler,  see  Qk.,  a  seed  gatherer;"  a  picker-up  and  retailer 
of  scraps  of  knowledge  without  sense  or  aim ;  an  idle  prater,  strange  gods, 
they  had  not  heard  of  God  or  Jesus  before,  resurrection,  their  ideas  of  the  ex- 
istence of  the  soul  after  death  were  various  and  conflicting. 

Pavl  at  Athens. — I.  The  place  which  the  Apostle  visited.    11.  The  feelinga  of 


A.D.  62. 


Paul  at 
Athens 

a  Ac.  xlv.  19. 

6  .  Wordsworth'' i 
Athens  and  Attica 
xxvii. ;  Cony,  and 
How.  chap.  X.; 
Smith's  N.  T.  Hist 
402. 


he  preaches 
in  the 
market- 
place 

c  Ac.  XV.  39;  1 
Co.  xiil.  5. 

d  "The  multi- 
tude of  statues 
and  temples  to 
the  gods  in 
Athens  Is  cele- 
brated  with 
honor  by  class.c 
writers  of  other 
nationa.audwith 
pride  by  their 
own."    Alford. 

«  "Petronius 
says,  sat.rically, 
that  it  was  easier 
to  And  a  God  at 
Athens  than  a 
man.  Another 
ancient  writer 
says,  that  some 
of  the  streets 
were  so  crowded 
with  those  who 
sold  idols,  that  it 
was  almost  im- 
possible for  one 
to  make  his  way 
through  them. 
Pausanias  de- 
clares that 
Athens  had  more 
Images  than  all 
the  rest  of  Greece 
put  together." 
Hackelt, 


Athenian 
philosophers 

Philosopher,  a 
lover  of  wisdom. 

f  Born  at  Samos, 
B.C.  341,  died  B  c. 
270.  Lived  chiefly 
at  Athens,  where 
he  had  a  garden 
fn  wh.  he  deliv- 
ered his  lessons 
to  his  discs. 

g  Teachers  of  the 
porch,  so  called 
bee.  Zeno,  their 
founder,  (fl  299 
B  c.)taughtlnthe 
painted  porch 
Ktloa)  or  colon- 
nade at  Athens. 


662 


Chap.  xvii.  19—23. 


80  the  glad  light 
of  a  resurrection 
makes  the  Chris- 
tian Stoic  as 
light-hearted  as 
the  happiest  of 
Epicureans.  So 
life's  two  sides 
help  each  other, 
and  it  is  both 
sweet  and  strong. 
jFredenck  Brooks. 


Areopagus 

a  So  called  from 
the  legend  that 
Mars  {Ares\  the 
god  of  war,  was 
tried  here  by  the 
other  gods  on  a 
charge  of  mur- 
der. 

b"Tellme,isltall 
you  care  for,  to 
go  about,  up  and 
down  the  mar- 
ket, asking  each 
other,  '  Is  there 
any  news?'" 
Demosthenes,  Phil. 
1.43. 


the  tmknown 
God 

"According  to  a 
tradition,  the 
Athenians  built 
this  altar  when  a 
plague  seemed 
to  threaten  never 
to  leave  their 
walls:  there 
must,  they  con- 
cluded, be  some 
other  god  whose 
anger  is  dan- 
gerous, whose 
favor  of  Impor- 
tance, to  whom 
therefore  it  was 
necessary  to  rear 
an  altar."  Koegel. 

Josephus  (Ap.  ii. 
12)  terms  Athe- 
nians the  de- 
voutest  of  the 
Greeks. 

c  "  It  Is  more  dis- 
creet to  speak 
well  of  all  the 
gods  and  espe- 
cially at  Athens, 
wh  ere  are 
erected  altars 
also  of  unknown 
goda."  Philo- 
strattis. 

"  Were  I  fully 
able  to  describe 
God,"  says  Epic- 
tetus,  "I  should 
be  lod  myself, 
or  God  must 
cease  to  be  what 
He  is." 


which  he  was  the  subject:  1.  Holy  indignation;  2.  Christian  compassion;  3.  Zeal. 
III.  The  characters  with  whom  he  came  in  contact:  1.  Jews;  2.  Certain  philoso- 
phers. IV.  The  address  he  delivered.  God  is  declared  in  reference  to:  1.  His  na- 
ture; 2.  The  Divine  dispensations.  V.  The  effects  produced  by  his  labors :  1.  Ridi- 
cule; 2.  Procrastination;  3.  Faith.     Anon. 

Epicureans  and  (Sto/cs.— These  two  classes  of  men  represented  the  two  opposite 
points  of  the  sphere  of  life.  Both  represented  facts,  but  separated  ones.  One  was 
a  class  of  men  and  minds  who  had  started  from  the  very  high  truth  that  good  was 
sure  to  be  the  highest  happiness,  and  had  degenerated  quickly  into  the  mere  pursuit 
of  happiness  and  pleasure,  as  if  they  were  good  and  would  bring  good  of  them- 
selves. These  were  Epicureans.  And  their  opposites  were  Stoics,  a  class  of  men 
and  minds  who  had  started  from  the  noble  truth  that  the  highest  good  involves  and 
is  hardship  and  bravery,  and  had  as  quickly  degenerated  into  mere  proud  endur- 
ance— pride  in  their  own  strength  as  the  only  good,  and  scorn  of  any  gentleness  or 
pleasure.  One  said,  "It  is  a  bright  world,  let  us  just  enjoy  it"  ;  another,  "It  is  a 
hard  world,  let  us  just  endure  it."    Frederick  Brooks. 

19 — 21.  Areopagus,  the  Hill  of  Mars."  Here  sat  the  court  of  the  Areopagus, 
a  most  anc.  and  venerable  tribunal,  celebrated  through  Greece,  may  .  . 
doctrine,  etc.,  "a  courteous  method  of  address."  strange,  surprising,  foreign. 
Spent  .  .  else,  this  habit  of  news-mongering  was  characteristic  of  the  Athe- 
nians.* new  thing,  lit,  newer,  i.e.,  than  before.  ^^  More  ne?«  than  the  last  news." 
"The  new  speedily  palled,  the  neiver  was  sought." 

Christianity  in  contact  with  cultivated  minds. — I.  The  subject  on  which  the  min- 
ister of  the  Gospel  addresses  men  is  worthy  of  the  attention  of  cultivated  minds.  II. 
Paul  was  in  possession  of  knowledge  on  these  subjects  which  was  in  advance  of  what 
these  philosophers  possessed.     A.  Barnes. 

View  from  the  Areopagus. — The  temple  of  the  Eumenides  was  immediately  below 
him :  behind  him,  if  he  looked  eastward,  was  the  temple  of  Theseus ;  and  he  beheld 
the  Propylasa  of  the  Acropolis  facing  him,  and  the  Parthenon  upon  the  Acropolis 
fronting  him  from  above.  The  temple  of  Victory  was  on  his  right,  and  a  countless 
multitude  of  temples  and  altars  in  the  Agora  and  Ceramicus  below  him.  Above 
him,  towering  over  the  city  from  its  pedestal  on  the  rock  of  the  Acropolis — as  the 
Borromean  Colossus,  which,  at  this  day,  with  outstretched  hand,  gives  its  benedic- 
tion to  the  low  village  of  Arona,  or  as  the  brazen  statue  of  the  armed  angel,  which, 
from  the  summit  of  the  Castle  St.  Angelo,  spreads  its  wings  over  the  city  of  Rome — 
was  the  bronze  Colossus  of  Minerva,  armed  with  si)ear,  shield,  and  helmet,  the  cham- 
pion of  Athens.  Standing  almost  beneath  its  shade,  the  courageous  Apostle  pro- 
nounced, that  the  Deity  is  not  to  be  likened  to  that,  the  work  of  Phidias,  or  to  other 
forms  in  "gold,  silver,  or  stone,  graven  by  art  and  man's  device,"  which  peopled  the 
scene  before  him,  and  that  in  temples  made  with  hands  the  Deity  doth  not  dwell. 
Wordsivorth. 

22,23.  stood  .  .  hill,  "and  in  the  heart  of  the  city  of  Athens."  in  .  . 
superstitious,  the  better  rendering  is  that  of  the  American  revisers:  "very  reli- 
gious." devotions, -R- ^^-1  "the  objects  of  your  worship."  to  .  .  OoA.,"  to  an 
(not  the)  unknown  god.  The  gods  assumed  to  be  knoum  did  not  satisfy  the  cravings 
of  the  Athenian  heart,  whom  .  .  worship,  1?.  F.,  "what  therefore  ye  wor- 
ship in  ignorance,  this  set  I  forth  unto  you." 

Tlie  unknown  God. — I.  The  confession  of  heathendom — "  To  the  unknown  God." 
II.  The  worshippers  of  the  unknown  God.  III.  The  revelation  of  the  unknown  God. 
Paul  revealed  Him  as — 1.  Creator;  2.  The  Father  of  men;  3.  The  Saviour  of  men; 
4.  Judge.  IV.  How  this  revelation  was  received.  There  were:  1.  Mockers;  2.  The 
undecided;  3.  The  decided.     Fairbairn. 

The  congregation. — Around  him,  then,  was  gathered  a  multitude,  acute,  inquisi- 
tive, and  polished.  Never  did  preacher  have  such  a  congregation.  There  were 
the  philosophers  of  bower  and  porch ;  orators  with  whom  the  slightest  tinge  of  a 
barbarian  accent  would  break  the  power  of  the  most  persuasive  discourse;  Epicu- 
reans who  believed  the  world  was  created  by  accident  or  by  chance — men  who, 
though  they  professed  to  believe  in  the  existence  of  a  God,  regarded  him  as  dwelling 
in  the  far-off  watch-towers  of  some  distant  world,  indifferent  to  His  creatures;  and 
Stoics  who  believe  in  two  principles,  God  and  matter,  both  eternal,  and  therefore 
they  virtually  denied  that  there  was  any  creation.  There,  too,  was  the  priest,  aston- 
ished at  the  daring  of  the  preacher ;  the  young  Roman  who  had  come  to  Athens  to 


Chap.  xvii.  24—29. 


ACTS. 


663 


be  educated;  the  Jew  looking  on  with  hatred  and  fury  at  the  apostate  from  the  an- 
cient faith ;  and  there,  too,  though  afar  ofl"  and  crouching  to  the  ground,  was  the 
slave,  drinking  in  the  doctrine — strange  and  new  to  him,  sweet  as  music  to  his  ears— 
that  God  had  "made  all  men  of  one  blood."  H.  J.  Bevis. — "//m  /  declare  unto 
yo2c." — History  has  justified  his  faith;  the  Parthenon  became  a  Christian  temple; 
Athens  ceased  to  be  a  city  full  of  images ;  and  the  repugnance  of  the  Greeks  to 
images  and  image  worship  became  so  great,  as  to  be  a  principal  cause  of  the  schism 
between  the  churches  of  the  East  and  the  West,  in  the  eighth  century."    Abbott. 

24 — 26.  God  .  .  therein,  he  announced  the  great  Creator,  as  dis.  from  all 
false  gods,  seeing  .  .  earth,"  by  right  as  Creator,  dwelleth,*  not  locally 
confined  to  any  as  a  dwelling  place,  even  though  as  magnificent  as  the  Parthenon  or 
the  temple  of  Theseus,  made  .  .  hands,"  as  contrasted  with  the  Creator  and 
His  works  formed  by  His  word,  worshipped,  B.V.,  "served."  giveth  .  . 
things,  and  none  can  give  to  Him.  mad^  .  .  men,''  Creator  of  all,  is  the 
maker  of  man.  All  men  derive  fr.  one  common  stock,  times  .  .  appointed, 
B.  v.,  "their  appointed  seasons."  bounds,"  He  has  api)ointed  the  time  of  each 
nation's  continuance  and  its  geographical  area. 

Whei-e  is  the  temple  where  I  may  seek,  find,  and  worship  Ood  ? — I.  Heaven, 
where  the  spirits  made  perfect  stand  before  His  throne.  H.  The  visible  creation,  in 
which  He  has  never  left  Himself  without  a  witness  of  His  power,  wisdom,  and  good- 
ness. HI.  The  Church,  in  which  the  unknown  God  is  a  revealed  God  in  the  Gospel 
of  His  Son.     IV.  My  heart,  in  which  He  desires  to  dwell  by  His  Holy  Spirit.    Oerok. 

Tlie  sceptic  convinced.  — The  great  astronomer,  Kirchner,  had  a  friend  who  de- 
nied the  existence  of  a  God.  One  day  he  called  on  the  astronomer,  when  he  saw  in 
one  corner  of  his  room  a  very  beautiful  celestial  globe,  and  inquired  whose  it  was, 
and  who  had  made  it  "It  is  not  mine,"  said  Kirchner,  "and  I  do  not  think  any- 
body made  it.  It  must  have  come  there  by  chance,  and  of  its  own  accord."  "  Ridi- 
culous ! "  said  his  friend;  "  what  is  the  use  of  such  a  reply  ?  "  "  Why," rejoined  he, 
"you  cannot  believe  that  this  little,  imperfect  piece  of  workmanship  sprung  into 
existence  of  itself — how  then  can  you  imagine  that  the  glorious  heavens,  which  this 
merely  represents,  could  have  sprung  into  being  of  their  own  accord  ? "  The  arrow 
entered  his  heart,  and  he  became  a  servant  of  that  God  whose  existence  he  had 
denied.  "  Of  one  blood." — St.  Paul  proclaims  on  the  Hill  of  Mars  Christian  liberal- 
ism, the  catholic  and  cosmopolitan  character  of  the  true  religion  in  opposition  to 
this  Greek  contempt  grounded  on  mere  human  position  and  privilege,  as  clearly  and 
as  loudly  as  he  proclaimed  the  same  great  truth  at  Jerusalem  or  in  the  synagogues 
of  the  Dispersion  in  opposition  to  Jewish  exclusiveness  grounded  on  the  Divine 
covenant.    Stokes. 

27 — 29.  the  lVord,-''-R.  F.,  "God."  if  haply,  if  by  any  chance,  feel,  grope 
as  the  blind  in  the  dark,  not  .  .  us,  "so  near,  and  yet  so  far."  in  him 
.  .  being,^  God  is  omnipresent,  and  we  all  dependent,  certain  .  .  poets,* 
"The  truth  is  so  plain  that  even  your  poetry  recognizes  it."  forasmuch  .  . 
oflfepring,  we  who  live  and  move  cannot  be  the  ofl'spring  of  lifeless,  motionless 
deities,  stone,  "even  though  it  be  of  marble  fr.  your  celebrated  quarries  of  Mt. 
Pentelicus."  graven  .  .  device,  "even  though,  like  your  chryselephantine 
Minerva  of  the  Acropolis,  it  be  fr.  the  hands  of  a  Phidias." 

We  are  His  offspring. — I.  By  creation,  after  the  image  of  God.  II.  By  redemp- 
tion through  the  incarnate  Son  of  God.  We  are  of  Divine  origin. — I.  The  truth  of 
this  statement,  from — 1.  Scripture;  2.  The  human  heart;  3.  History.  II.  Its  efl'ect: 
1.  Holy  humility ;  2.  Holy  courage.     Tholuck. 

God  made  man  to  seek  Him. — Man  is  by  nature  religious.  No  one  ever  discov- 
ered light  or  invented  hearing;  man  saw  because  he  had  eyes  and  heard  because  he 
had  ears.  And  religion  is  as  natural  as  either,  because  native  and  essential.  Hence 
man  gets  into  religion  as  into  other  natural  things,  spontaneously.  But  to  get  out 
of  it  he  has  to  reason  himself  into  a  strange  position.  No  man  is  an  atheist  by  na- 
ture, only  by  art;  and  an  art  that  has  to  offer  to  nature  ceaseless  resistance.  The 
atheist  does  not  escape  from  God,  only  finds  an  ideal  substitute  for  Him.  Fairbairn. 
"Not  far  from,  .  .  us." — Let  a  man  realize  that  he  can  never  be  alone,  because 
the  Father  is  with  him,  and  the  sublime  thought  will  restrain  him  from  sin,  and 
just  in  proportion  as  he  apprehends  God's  wisdom,  power,  and  love,  it  will  fill  his 
heart  with  confidence  and  his  lips  with  prayer,  and  undergird  his  whole  being  with 
Divine  strength.    H.  J.  Van  Dyke. — "We  move." — More  literally,  are  moved.     The 


the  Great 
Creator 

a  Ma.  xi.  25;  Ac. 
vii.  48—50;  Is. 
l.\vi.  1,  2. 

b  Jo.  iv.  20,  21. 

c  "This  asserti'n, 
and  others  like 
It,  of  God's  omni- 
presence, were 
abused  by  the 
opponents  of 
Christianity  into 
a  charge  against 
Christians  that 
they  had  no  tem- 
p  les.  "  Words- 
worth, cf.  C'elsus, 
ap.  Origen. 

dMal.  ii.  10. 

e  Job  vii.  1;  xiv.  5; 
De.  xxxli.  8 ;  Ps. 
cxv.  3,  16. 

"  A  remarkable 
reminiscence  of 
the  dying  speech 
of  Stephen."  Ac. 
vii.  48.     Al/ord. 

"The  true  doc- 
trine of  creation 
is  the  proper 
refutation  of  all 
idolatry."     Boss. 


men  are  the 
children  of 
God 

/  Is.  Iv.  1,  6 ;  Jer. 
xxix.  13. 

g  Ac.  xiv.  17 ;  Ko. 
1.  17;  He.  i.  3; 
Col.  1.  17. 

h  Aratus,  poet  of 
Cilicia,^.  ab.  B.C. 
270.  In  the 
"Hymn  to  Jupi- 
ter," by  Gleanlhes, 
a  native  of  Troas, 
a  contemp.  with 
Aratus,  and  aft. 
a  Stole  professor 
at  Athens,  there 
is  theexpressi'n, 
"  For  from  thee 
we  are  the  off- 
spring." 

"  The  religion  of 
Christ  is  the  one 
religion  that 
man  needs;  it 
has  come  from 
God  that  it  may 
bring  to  God. 
Here  lies  the 
secret  of  its  pre- 
eminence. Others 
have  risen  out  of 
man's  search  for 
God;  this  out  of 
God's  search  for 
man."  Primnpal 
Fairbairn. 


664 


ACTS. 


Chap.  xvil.  30—34. 


"  The  Idea  of  God 
In  the  mind  of 
man,  13  the  one 
unanswerable 
evidence  of  the 
exls tence  of 
God."     Anselm. 


past 

Igrnorance 
and  present 
duty 

a  Ac.  xiv.  16. 

6  Ac.  X.  42;  Eo. 
11.  16;  2  Co.  V.  10; 
2  Tl.  Iv.  1,  2. 

c  Jo.  V.  28,  29;  Ko. 
1.  3,  i;  Ac.  11.  24. 

"When  I  re- 
nounced and  left 
myself,  then  I 
found  God  and 
when  I  found 
myself,  then  I 
lost  Him."  Dr. 
Tauler. 


DionyslttP 

and 

Damaris 

d  Ac.  xxly.  25. 

e  Euiehius,  ill.  4; 
Iv.  23. 

"  Sharpness  of 
wit  hath  com- 
monly two  ill 
companions, 
pride  and  levity. 
By  the  first  it 
comes  to  pass 
that  men  know 
not  how  to  yield 
to  another  man's 
reasonable  posi- 
tions ;  by  the 
second  they 
know  not  how 
to  keep  them- 
selves constant 
to  their  own." 
J.  Haiti. 

"  Sneering  is  the 
natural  fault  of 
the  p  r  e  d  o  m  I  - 
nance  of  the 
mere  intellect 
u  n  accompanied 
by  any  corres- 
ponding growth 
and  liveliness  of 
the  moral  affec- 
tions, particular- 
ly admiration  of 
moral  excel 
lence."  Dr.  Ar- 
nold. 


word  does  not  refer  to  the  motion  of  persons  from  place  to  place,  but  to  those  inter- 
nal movements  of  the  mind  and  spirit  of  which  the  outward  actions  are  the'  effect. 
St.  Paul  means  that  the  feelings  of  men  are  acted  on  by  God,  who  speaks  to  the 
heart  tlirough  all  nature  if  men  will  but  hearken.  This  is  the  truth  of  which  Pan- 
theism is  the  caricature.     Cam.  B. 

30,  31.     times    .    .    ignorance,  yet  guilty  ignorance  {v.  27).    winked 

at,"  overlooked,  as  we  say,  "to  shut  one's  eyes  to  a  thing."  but  now,  having  re- 
vealed Himself  still  more  clearly  to  the  human  heart  and  conscience,  and  sent  inspired 
teachers  far  and  near,  repent,  of  all  sin,  esp.  of  ignorance  of  true  God,  and  wor- 
ship of  idols,  man  .  .  ordained,*  Christ  Jesus  the  appointed  Saviour  and 
Judge,  assurance,  pledge,  confirmation,  proof,  raised  .  .  dead,<^  in  proof 
of  His  claims,  and  of  the  possibility  of  the  general  resurrection. 

The  Judgvient. — There  will  be  no  pleading  there  "  the  statute  of  limitation  "  ; 
no  "turning  State's  evidence,"  trying  to  get  off  ourselves,  while  others  suffer;  no 
"moving  for  a  non-suit."  The  case  will  come  on  inexorably,  and  we  shall  be  tried. 
You,  my  brother,  who  have  so  often  been  advocate  for  others,  will  then  need  an  ad- 
vocate for  yourself.  Have  you  selected  him  ?  The  Lord  Chancellor  of  the  Universe. 
If  any  man  sin  we  have  an  advocate — Jesus  Christ  the  righteous.  It  is  uncertain 
when  your  case  will  be  called  on.     "  Be  ye  also  ready."     T.  De  Witt  Talmage. 

Tlie  Last  Judgment. — I.  Its  certainty:  1.  Our  presumption  of  it  is  founded  on 
the  belief  of  all  nations;  2.  Our  proofs  are  drawn  from  our  nature  as  dependent 
creatures;  3.  Our  demonstrations  are  founded  on  God's  Word.  II.  Its  character: 
It  will  be  universal  in  relation  to — 1.  The  persons;  and — 2.  The  actions;  and — 3. 
It  will  be  infallibly  just.     Durand. 

32 — 34.  heard  .  .  mocked,  they  had  regarded  it  as  impossible,  and, 
therefore,  absurd,  hear  .  .  matter,"*  either  curious,  or  perh.  partially  con- 
vinced, from  .  .  them,  fr.  his  audience,  not  fr.  the  city.  Dionysius,  said 
by  Dionysius,  the  Corinthian  Bp.  of  the  same  name,  to  have  been  the  first  Bp.  of 
Athens,  and  a  martyr.«  Areopagite,  a  judge  in  the  court  of  the  Areopagus. 
Damaris  {delicate  woman),  of  whom  nothing  more  is  known. 

Tlie  different  reception  of  the  same  sermon  bp  different  classes  in  the  same  con- 
gregation.— I.  Some  heard  Paul  with  derisive  incredulity:  1.  It  stood  opposed  to 
their  preconceived  notions;  2.  It  was  apparently  improbable  to  them;  3.  He  who 
proclaimed  the  doctrine  to  them  was  not  a  recognized  teacher.  II.  Others  heard 
with  a  procrastinating  resolve.  This  was  exceedingly  foolish,  because — 1.  It  is,  of 
all  subjects,  the  most  important  to  man;  2.  An  important  step  towards  its  reception 
has  been  taken  when  an  interest  has  been  created;  3.  Any  portion  of  future  time  is 
very  uncertain ;  and  even  should  it  be  vouchsafed,  the  existing  interest  may  never 
be  renewed.  III.  A  few  heard  him  with  practical  faith.  The  names  mentioned 
suggest  that  Christianity  is  alike  suited  to  each  sex.     Thomas. 

Fatal  procrastination. — In  the  cathedral  at  Genoa  there  is  an  emerald  vase 
which  is  said  to  have  been  one  of  the  gifts  of  the  Queen  of  Sheba  to  Solomon.  Its 
authentic  history  goes  back  eight  hundred  years.  The  tradition  is  that  when  King 
Solomon  received  it  he  filled  it  with  elixir  which  he  alone  knew  how  to  distil,  and  of 
which  a  single  drop  would  prolong  human  life  to  an  indefinite  extent.  A  miserable 
criminal,  dying  of  slow  disease  in  prison,  besought  the  king  to  give  him  a  drop  of 
this  magic  potion.  Solomon  refused.  "Why  should  I  prolong  so  useless  a  life?" 
he  said.  "  I  will  give  it  to  those  whose  lives  will  bless  their  fellow- men."  But  when 
good  men  begged  for  it  the  king  was  in  an  ill-humor,  or  too  indolent  to  open  the 
vase,  or  he  promised  and  forgot.  So  the  years  passed  until  he  grew  old,  and  many 
of  the  friends  whom  he  loved  were  dead ;  and  still  the  vase  had  never  been  opened. 
Then  the  king,  to  excuse  himself,  threw  doubt  upon  the  virtues  of  the  elixir.  At 
last  he  himself  fell  ill.  Then  his  servants  brought  the  vase  that  he  might  save  his 
own  life.  He  opened  it.  But  it  was  empty.  The  elixir  had  evaporated  to  the  last 
drop.  Did  not  the  rabbi  or  priest  who  invented  this  story  intend  to  convey  in  it  a 
great  truth  ?  Have  we  not  all  within  us  a  vessel  more  precious  than  any  emerald, 
into  which  God  has  put  a  portion  of  the  water  of  life  ?  It  is  for  our  own  healing — 
for  the  healing  of  others.  We  hide  it,  we  do  not  use  it — for  false  shame,  or  idleness, 
or  forgetful n ess.  Presently  we  begin  to  doubt  its  efficacy.  When  death  approaches, 
we  turn  to  it  in  desperate  haste.  But  the  neglected  faith  has  left  the  soul.  The 
vase  is  empty.     Thomas. 


Chap.  xtIII.  X— 6. 


ACTS. 


665 


CHAPTER    THE  EIGHTEENTH. 


1—3.  Corinth  (see  intro.  to  Ep.  to  Cor.),  45  m.  fr.  Athens.  The  Acropolis 
of  one  city  can  be  seen  fr.  that  of  the  other.  Aquila  {eagle),  very  little  known  «  of 
him.  Trad,  says  he  was  beheaded.  PontUS,*  perh.  so  called  fr.  Pontics  Euximis, 
the  "Euxiue  Sea."  In  Nero's  time  it  was  a  pro  v.  along  with  Cappadocia.  Pris- 
cilla,"  dim.  of  Prisca'*  {ancient).  Claudius  .  .  Rome,"  prob.  a.d.  52. 
craft/  trade,  handiwork,  tentmakers,  fabricators  either  of  the  cloth,'  or  more 
prob.  of  the  tents  that  were  made  of  it. 

Paul  at  Corinth  {vv.  1 — 18). — I.  A  propitious  concurrence  of  circumstances:  1. 
The  Roman  emperor  had  by  an  edict  expelled  all  Jews  from  Rome ;  2.  These  Jews, 
Aquila  and  Priscilla,  thus  expelled  from  Rome,  came  to  Corinth;  3.  Aquila  "was 
of  the  same  craft  as  Paul;"  4.  Paul  found  them  out.  II.  The  value  of  handicraft: 
1.  There  is  no  disgrace  in  manual  labor;  2.  The  necessity  of  independency  in  a 
minister.  III.  The  stimulating  influence  of  co-operation.  IV.  The  law  of  respon- 
sibility. Paul  felt  that — 1.  Having  been  faithful  to  his  conscience,  his  duty  was 
discharged;  2.  They,  having  rejected  the  Gospel,  had  increased  their  own  responsi- 
bility. V.  A  change  in  his  sphere  of  labor.  VI.  The  moral  triumphs  of  the  Gospel. 
Thomas. 

Corinth. — The  city  was  the  hotbed  of  the  worlds  evil,  in  which  exery  noxious 
plant,  indigenous  or  transplanted,  rapidly  grew  and  flourished,  till  Corinth  became  a 
proverbial  name  for  moral  corruption. .  Robei'tson. — Aquila  and  Priscilla. — It  is  a 
fact  worthy  of  note  that  the  two  are  always  mentioned  together,  from  which  we  may 
conclude  that  they  furnish  a  happy  example  of  harmony  and  sympathy  in  Chris- 
tian life.  Abbott, — Tlie  value  of  a  Jixed  calling. — The  Jews  compared  a  man  with 
a  fixed  employment  to  "  a  vineyard  fenced."  A  good  comparison.  A  man's  activi- 
ties, within  his  proper  calling,  are  not  like  trees  scattered  up  and  down  the  waj'side, 
or  over  the  wildernesses,  when  much  of  the  fruit  is  lost;  but  like  well-planted 
and  well-trained  vines  in  a  garden,  where  the  most  is  made  of  them,  and  they  are 
all  husbanded  and  preserved.     J.  Stoughton. 

4 — 6.  reasoned^  Gk.,  was  discoursing.  Constant  practice.  Greeks,  i-e.. 
Greek  proselytes."  Silas,'  contr.  fr.  Silvanus,  wh.  he  is  called  in  the  Eps.,  prob. 
the  bearer  of  Peter's  Ep.  ;■>■  some  have  tried  to  identify  him  with  Luke.  Paul  .  . 
pressed,  i-e.,  they  found  Paul  more  than  usually  absorbed  in  his  work,  shook 
.  .  garments,  i-e.,  the  dust  off  them.*  blood,  effect  of  your  guilt.'  I  .  . 
clean,  an  undefiled  conscience,  henceforth  .  .  go,  especially,  of  set  pur- 
pose, and  not  subordinately  or  incidentally. 

The  task  of  the  Evangelical  ministry  :  Com,pel  them  to  come  in. — I.  "With  noble 
self-denial — Paul  supports  himself  with  the  labor  of  his  own  hands.  II.  With  un- 
wearied zeal,  which — 1.  Employs  every  time  for  work;  2.  Turns  to  all  with  the  mes- 
sage of  salvation;  3.  Is  ever  anew  kindled  by  the  Spirit  of  God;  4.  Represents  Jesus 
as  the  Christ  to  all.  III.  With  steadfast  courage  in  opposition  to  the  adversaries. 
Lisco. 

Paul  at  Corinth. — This  history  reveals  three  stages  in  Paul's  work  at  Corinth. 
1.  The  period  of  incidental  though  fundamental  work,  while  his  thoughts  were  far 
away  with  the  Christians  he  had  left  in  Macedonia.  2.  The  period  of  intense  Apos- 
tolic activity  which  followed  on  the  coming  of  his  companions  with  comforting  re- 
ports from  Macedonia,  and  with  gifts  that  freed  his  time  for  more  continuous  activ- 
ity. 3.  The  new  experience  of  opposition  ignored  and  of  work  bravely  continued 
until  the  Apostle  went  elsewhere  of  his  own  choice.  Rush  Rhees. — Pressed  in  spirit. — 
A  man  drops  from  an  ocean  steamer  into  the  sea.  You  shout  aloud  for  help  to  save 
hira.  The  occasion  justifies  your  excitement.  A  trivial  occurrence  would  not  war- 
rant an  outcry.  Fanaticism  is  sometimes  shown  in  its  disproportionate  zeal  for 
unimportant  matters;  but  Paul  was  pressed  by  an  imminent  and  awful  truth 
that  menaced  the  ungodly.  Hia  enthusiasm  would  be  ours  if  his  convictions  were. 
R.  8.  Storrs. — Your  blood  be  upon  your  own  heads. — Comp.  Ezek.  xxxiii.  4. 
Paul's  act  here  illustrates  the  principle  laid  down  there.  Contrast  also  Ma.  xxvii. 
24.  Like  Pilate,  Paul  declares  himself  innocent;  like  Pilate,  Paul  employs  a  symbol 
to  emphasize  his  declaration.  But  Pilate,  though  he  uses  the  symbol,  j'et  is  in 
fact  guilty,  in  that  he  condemns  the  innocent  to  death;  Paul  is  guiltless,  in 
that  he  does  not  turn  from  the  Jews  till  they  refuse  to  hear  his  message  of  salva- 
tion.   Abbott. 


A.D.  62. 

Corinth 

Aquila  and 
Priscilla 

a  Ac.  xvili.18,  19, 
56;  1  Co.  xvi.  19; 
Eo.  xvl.  3—6;  2 
Ti.  Iv.  19. 

6  Ac.  11.9;  IPe  i. 
1. 

c  V.  26;  Ro.  xvl. 
3;  ICo.  xvl.  19. 

d  2  Tl.  iv.  19. 

e  ••  The  Jews  he 
banished  from 
Rome,  who  were 
constantly  mak- 
ing disturbances 
at  the  instigation 
ot  Chrestus." 
Suetonius,  Claud. 
25.  See  also  A^e- 
ander,  Ch.  Hist.  1. 
128. 

/Ac.  XX. 34;  1  Co. 
Iv.  12;  2  Co.  vli. 
2;  1  Th.  11.  9;  2 
Th.  lii.  8. 

g  A  coarse  species 
of  goat's  hair 
cloth,  called  ctVt- 
cium,  from  Cill- 
cla,  the  native 
country  of  Paul, 
where  It  was  pro- 
duced In  great 
abundance;  and 
where  tent-mak- 
ing was  a  com- 
mon trade. 

Paul 
preaches 
at  Corinth 

h  Ac.  xili.  43 ;  xiv. 

1. 

t  Ac.  XV.  22. 

j  1  Pe.  V.  12. 

Shaking  of  rai- 
ment :  —  ''This 
was  a  common 
Oriental  method 
of  curs'ing  one's 
enemies, and  was 
full  of  terror  to 
those  who  wit- 
nessed It.  It  was 
not  an  Invoca- 
tion of  wrath 
upon  them,  but 
rather  a  warning 
to  flee  from 
wrath."    Burrell. 

k  Ac.  xltl.  51. 

ZAc.  XX.  26;  Eze. 
xxxlii.  9. 

"An  unemployed 
life  Is  a  burden 
to  Itself ;  a  heart 
not  exercised  in 
some  honest  la- 
bor works  tro'ble 
out  of  Itself." 
Sibhe*. 


666 


ACTS. 


Chap,  xviii.  7—13. 


Justus  and 
Crispus 

a  1  Co.  i.  U. 

hCf.l  Co.  xvi.  15 ; 
1  Co.  i.  14:  Ro. 
xvl.  23;  1  Co.  1. 
26;  vi.  11.  See 
Cony,  and  How.  i. 
473. 

"  Happy  exile, 
■which  brings  us 
into  acquaint- 
ance with  a  man 
of  God."   Quesnel. 

"Do  the  next 
ttinjr."— This  old 
English  maxim 
receives  a  re- 
markable illus- 
tration in  this 
chapter  of  Paul's 
history.  When 
one  thing  does 
not  succeed,  or 
one  method  is 
frustrated,  try 
another.    Burn. 

"Great  men  are 
the  looking- 
glasses  into  wh. 
ordinary  men 
look  to  see  what 
they  ought  to  be 
like."    Farker. 

Paul's  vision 
at  Corinth 

c  2  Th.  lit.  2. 

d  Ac.  xxili.  11; 
Ep.  vl.  19.  20. 

e  Ro.  vlil.  31. 

/  De  Wette.  Is. 
Uv.  17;  Je.  1.  19; 
Ma.  xxviii.  20;  2 
Ti.  Iv.  17,  18. 

"  There  is  a  God 
in  the  midst  of 
U8,  bearing  with, 
and  supporting 
our  weakness, 
filling  our  empti- 
ness, and  repair- 
ing our  decays; 
covering  us  with 
His  wings,  and 
defending  u  s 
from  our  ene- 
mies." Augus- 
tine. 

Gallio 

Paul  before 
the  deputy 

g  Seneca  dedi- 
cated his  De  Ira 
and  De  Vitd 
Beatd  to  Gallio. 

h  •'  No  one  else  is 
so  agreeable  to 
his  most  inti- 
mate friends  as 
Gallio  is  to  all." 
Seneca. 


7,  8.  thence,  not  fr.  the  city,  but  fr.  the  synagogue.  Justus,  H-  V.,  "  Titus 
Justus,"  of  whom  nothing  more  is  known,  one  .  .  God,  a  proselyte.  Cris- 
pus," trad,  says  aft.  Bp.  ot  JEgina.  tuler,  a  notable  convert.  all  .  . 
house,  the  decision  of  one  aiding  the  faith  of  others,  many,  names  and  stations 
of  some  are  given.*  Corinthians,  native  Gks.,  not  Jews  residing  at  Corinth. 
hearing,  both  hearing  the  Gospel,  and  hearing  of  this  conversion, 

Pinil  preaching  at  Corinth. — I.  The  perseverance  with  which  it  was  pursued. 
II,  The  opposition  which  it  incurred.  III.  The  awful  sentence  which  was  pro- 
nounced. IV,  The  results  that  followed:  1.  With  regard  to  the  Apostle;  2,  With 
regard  to  the  Corinthians.     Tasson. 

WJwse  house  joined  hard  to  the  synagogue. — It  is  likely  that  St.  Paul,  though 
he  came  no  more  to  the  synagogue  at  Corinth,  chose  not  to  betake  himself  far  away, 
because  he  would  be  ready  to  receive  any  of  his  brethren  who  might  change  their 
feelings  and  come  to  him.  But  we  can  see  how,  while  his  near  neighborhood  gave 
opportunity  for  this,  the  meetings  of  those  who  came  to  the  synagogue  with  those 
who  were  going  to  the  house  of  Justus,  would  be  likely  to  cause  bitterness,  especial- 
ly when  the  number  of  St.  Paul's  adherents  began  to  increase,  and  a  ruler  of  the 
synagogue  was  counted  among  them.     Cambridge  Bible. 

9 — 10.  then  .  .  vision,  special  labors  have  special  helps  and  encourage- 
ments. [On  the  return  of  Silas  and  Timothy  {v.  5),  Paul  wrote  1  Thess.  Now  he 
writes  2  Thess.,  wh.  is  suggestive'^  of  his  trials  at  this  time.]  be  .  .  afraid, 
etc.,'''  his  success  attended  with  opposition.  I  .  .  thee,*  more  than  all  against 
thee.  /,  with  comfort,  support,  protection:  to  give  joy  to  thy  heart,  and  seals  to 
thy  work,  and  no  man,  etc.,  the  opposition  shall  not  succeed.''  much  .  . 
city,  God  knew  who  would  believe,  and  was  with  Paul  in  seeking  them. 

Paul  at  Corinth. — I.  The  new  topic  of  thought  which  Paul  proposed  to  intro- 
duce into  Corinth,  and  on  which  alone  he  proposed  to  dwell — Christ  and  Him  cru- 
cilied  (1  Cor.  ii.  2).  II.  The  adaptedness  of  this  topic  to  arrest  the  minds  of  the 
gay,  refined,  and  worldly.  Barnes. — PaiWs  vision  at  Corinth.- — I.  The  Saviour's 
declaration:  1.  The  Saviour's  classification  of  men;  2.  Christ  has  a  perfect  knowl- 
edge of  the  human  race ;  3.  Jesus  appoints  means  for  the  salvation  of  man.  II. 
His  command.  He  was — 1.  To  exercise  the  power  of  speech;  2.  To  banish 
fear.  HI.  His  promise:  1.  In  the  production  of  miracles ;  2.  In  turning  the  heart 
to  God.     Norris. 

"  Be  not  afraid.'' — We  may  judge  from  the  language  used  to  him  that  for  some 
reason  the  heart  of  the  Apostle  was  beginning  to  wax  faint,  and  that  he  was  in  dan- 
ger of  bodily  maltreatment.  Camb.  Bible.  It  is  just  as  true  to-day  as  it  was  when 
Paul  was  asserting  his  Christian  personality  in  Corinth,  that  the  man  who  would 
work  any  great  good  for  himself  or  his  fellow-men,  and  make  the  world  better  for 
his  having  lived  in  it,  must  have  the  actual  help  of  the  incarnate  Son  of  God.  C.  A. 
Dickinson.  Paul  had  his  companions  now  with  him.  But  he  was  lonesome  for  a 
stronger  than  they,  and  God  came  Himself.  Even  the  strongest  souls  have  such 
hours  of  longing  after  God.  We  long  to  have  God  with  us ;  but,  beyond  that,  to 
know  that  He  is  with  us.  And  in  many  ways  God  lets  us  know,  and  in  the  knowl- 
edge gives  us  deep  comfort.     Burrell. 

II — 13.  year  .  .  months,  fr.  arrival  to  departure.  Fr.  autumn  of  a.d. 
52  to  the  spring  of  a.d.  54.  Gallio,  bro.  of  Seneca,"  the  moralist.  His  original 
name  was  Novatus,  and  his  contemporaries  called  him  the  "  agreeable  Gallio."*  He 
and  Seneca  were  put  to  death  by  Nero,  deputy,  proconsul.  Achaia,  wh.  prov. 
included  Hellas  and  Peloponnesus,  judgement  seat,  the  judge's  chair,  tribunal, 
law,  *'-'?.,  of  the  Jews.  Thus  Lu.  summarizes  the  charge;  wh,,  fr.  Gallio's  reply, 
was  prob.  made  by  the  Jews  more  in  detail. 

Gallio. — The  haughty,  distinguished,  and  cultivated  proconsul  would  have  been 
to  the  last  degree  amazed  had  any  one  told  him  that  so  paltry  an  occurrence  would 
be  for  ever  recorded  in  history;  that  it  would  be  the  only  scene  in  his  life  in  which 
posterity  would  feel  a  moment's  interest;  that  he  would  owe  to  it  any  immortality  he 
possesses;  that  he  had  flung  away  the  greatest  opi)ortunity  of  his  life  when  he  closed 
the  lips  of  the  Jewish  prisoner;  that  it  would  be  believed  for  centuries  that  that 
prisoner  had  converted  his  great  brother  Seneca  to  his  own  "execrable  superstition ;  " 
that  the  "parcel  of  questions "  about  a  mere  opinion,  and  names,  and  a  matter  of 
the  Jewish  law,  which  he  had  so  disdainfully  refused  to  hear,  should  hereafter  be- 
come the  most  prominent  of  all  questions  to  the  whole  civilized  world.    And  Paul 


Chap,  xviii.  14—19. 


ACTS. 


66t 


may  have  suspected  many  of  these  facts  as  little  as 
deacon  Farrai: 


'  the  sweet  Gallic  "  did.     Arch- 


14,  15.  Paul  .  .  mouth,  to  make  his  defence,  wrong,  violation  of  law, 
prob.  in  regard  to  personal  injury,  or  act  of  injustice,  wicked  lewdness,  B.  V., 
"wicked  villainy;  "  an  all.  prob.  to  offences  against  the  State,  reason  would,  as 
a  Rom.  magistrate,  that  .  .  you,  to  hear  and  judge,  names,  as  "Christ," 
"Jesus,"  "Messiah,"  for  example,  and  .  .  law,  the  Jews  were  allowed  to 
manage  their  own  religious  affairs.  I  .  .  matters,  both  Lysias  «  and  Festus  '> 
acted  on  the  same  principle. 

Gallio  illustrates — I.  The  laudable  administration  of  justice  in  his  treatment  of 
the  point  of  complaint  {vv.  12 — 15).  He  rejects  it  because  it  referred  to  a  purely  re- 
ligious matter.  II.  The  censurable  administration  of  justice  in  his  conduct  at  the 
violence  of  the  Greeks  (vv.  16,  17).  Here  he  shows  himself  indifferent  and  unfair. 
Magistrates  have  in  ecclesiastical  controversies  to  distinguish  between  what  is  above 
law  and  what  is  against  the  law,  and  have  to  resent  what  is  unlawful  on  whatever  side 
it  happens.     Lisco. 

If  indeed  it  toere  a  matter  of  wrong  or  of  loicked  lewdness  {viMainy). — The  old 
word  "  lewdness  "  has  grown  to  have  a  different  meaning  from  that  which  it  had 
when  the  A.V.  was  made.  The  two  things  of  which  the  magistrate  would  take  ac- 
count are  (1)  any  evil  doing  (cp.  xxiv.  20),  an  act  of  injustice,  or  (2)  any  unscrupu- 
lous conduct  involving  moral  wrong.  He  would  be,  that  is,  a  minister  of  law  and 
equity,  for  that  was  his  duty.  "  I  am  not  minded  to  be  a  judge  of  these  matters." — 
Gallio  knows  his  own  business  and  will  only  mind  that.  It  is  not  a  case  where  his 
jurisdiction  can  interfere,  and  so  he  leaves  the  whole  untouched.  There  is  no  ques- 
tion here  about  his  own  regard  and  disregard  of  inquiries  about  religion.  He  sits 
to  administer  Roman  law,  and  this  dispute  among  the  Jews  at  Corinth  lies  outside 
his  cognizance  altogether.     Camb.  Bible. 

16,  17.  drave,  i.e.,  ordered  the  lictors  to  remove  them,  then  .  .  took, 
R.  v.,  "and  they  all  laid  hold  on."    Sosthenes,  perh.  successor  to  Crispus  {v.  8). 

Gallio. — I.  The  character  of  those  things  for  which  the  Gallios  of  our  day  do  not 
care.  They  are  things — 1.  For  which  the  Creator  cares;  2.  Which  receive  their 
saving  significance  from  the  life  and  death  of  the  Redeemer;  3.  Into  which  the 
angels  of  God  have,  all  along,  desired  to  look ;  4.  In  behalf  of  which  Gallio's  an- 
cestors were  willing  to  shed  their  blood;  5.  In  which  the  best  of  his  friends  are  most 
deeply  interested.  II.  Some  of  the  probable  causes  of  this  indifference:  1.  A  shal- 
low misapprehension  of  the  nature  of  religion;  2.  Mental  slothfulness;  3.  A  love  of 
personal  ease  rather  than  of  practical  activity. 

Sosthenes. — The  Greeks  took  the  occasion  to  beat  the  chief  religious  representa- 
tive of  the  Jews;  a  very  small  occasion  was  sufficient  to  call  into  action  their  latent 
hatred  and  contempt  of  the  Jewish  people.  The  opinion  advocated  by  some,  that 
he  was  a  Christian  and  beaten  by  the  Jews,  is  highly  improbable.  A  Sosthenes  of 
Corinth  is  afterward  mentioned  by  Paul  as  a  Christian  (1  Cor.  i.  1),  but  whether  it 
is  this  person,  or  another  of  the  same  name,  we  have  no  means  of  knowing.  The 
name  is  not  an  uncommon  one.  Abbott. — And  Gallio  cared  for  none  of  these 
things. — An  often  misapplied  text.  It  does  not  refer  to  religious  indifference  to 
Christian  truth,  for  there  is  no  indication  that  any  Christian  trutli  was  brought  before 
him;  he  did  not  even  hear  Paul  speak;  but  to  his  indifference  to  the  Jewish  excite- 
ment, and  to  the  mob  violence  against  Sosthenes.  Abbott. — Tfie  in  differ  entiam  of 
Gallio. — Gallio  is  one  of  the  most  unfortunate  characters  in  all  history.  It  has  been 
his  fate  to  suffer  at  the  hands  of  foes  and  friends.  Gallio  is  neither  so  bad  as  his 
enemies  would  make  him,  nor  so  good  as  his  friends  would  have  him  to  be.  He  is 
simply  a  man  of  the  world  at  his  best,  and  has  many  modern  representatives. 
Burn. 

18,  19.  after  .  .  while,  aft.  this  arrest.  Syria,  ultimate  destination, 
but  he  stopped  at  Ephesus  on  the  way.  shorn  .  .  head,  i.e.,  Paul's  head. 
Cenchrea,  the  E.  port  of  Corinth,  fr.  wh.  dist.  9  m.  Site  now  occ.  by  vill.  of 
Kikries.  vow,"  the  cause  and  nature  of  this  vow  are  matters  of  conjecture. 
l^phesus  [see  intro.,  etc.,  to  Ep.  to  Ephesians],  he  .  .  synagogues,  as 
his  manner  was."* 

Apostolic  earnestness. — Paul's  Apostolic  earnestness  is  here  seen — I.  In  his  noble 
defiance  of  danger.     II.  In  his  denial  of  friendship :  1.  His  adieu  to  his  brethren  at 


Gallio's 
reply 

a  Ac.  xxiil.  29. 
6  Ac.  XXV.  18,  19. 

"  Theology  must 
always  suffer, 
when  it  is  studi'd 
as  a  science." 
Heurtley. 

"  Paul  asserted 
Jesus  to  be 
Christ,  which  the 
Jews  denied; 
this,  to  a  Roman, 
would  be  a  ques- 
tion of  names." 
Alford. 

""We  have  lost  the 
public  substance 
of  religion  by 
changing  it  into 
opinion."    Lattd. 

"  He  hears  no 
more 
Than  rocks, 
when  winds 
and  waters 
roar."  Creech. 


Sosthenes 

"  Persons  taken 
up  with  their 
toilet  and  look- 
ing-glass, who 
would  much 
sooner  have  the 
Com  mon wealth 
out  of  order  than 
their  own  head- 
dress "     Seneca. 

"As  a  pile  of 
small  dry  wood 
is  quickly  kin- 
dled, and  flames 
out  mightily,  so 
lust  is  greatly 
provoked  by  riot- 
ing, banqueting, 
and  continual 
pampering  of  the 
body,  and  by  the 
'absence  of  lawful 
and  honest  exer- 
cise, giving  it  to 
idleness,  sloth, 
and  ease," 
Cawdray. 


Paul  goes  to 
Bphesns 

c  Nu.  vl.  18;  Ac. 
xxl.  23,  24. 

dAc.  xvll.  1—3. 

For  descr.  of 
Ephesus,  see 
Cony,  and  How., 
and  Mr.  Levhn't 
Life,  etc.,  qf  Paid, 
i.  844. 


668 


Chap,  xvlil.  ao— ag. 


A.D.  51. 

"  The  saints  In 
distress,  espe- 
cially, used  to 
make  their 
prayers  with 
vows ■  He  nee 
prayer  in  Greek 
is  called  a  service 
with  vows.  Mr. 
Phllpot.  martyr, 
first  coming  into 
Smlthfleld  to  suf- 
fer, kneeled 
down,  and  said, 
'  /  will  pay  my 
vows  in  thee,  O 
Smithfield.' "  J. 
Trapp. 

Paul leaTCS 
Bphesus 

a  Ac.  xix.  1. 

6  1  Co.  Iv.  19 ;  He. 
vi.  3;  Ro.  i.  10; 
XV.  32;  Ph.  11.  19, 
24.  See  also  Ja. 
Iv.  15;  Lu.  xxii. 
42. 

D.  V.  =  Deo  vo- 
Unte.Otod  willing. 

Pattl's  third 

missionary 

tour 

Oalatla  and 
Phrygia 

cAc.  xiv.  21.  22; 
1  Th.  ill.  1—10; 
Ac.  XV.  41. 

"  The  Christian 
race  is  not  to  be 
run  by  so  many 
fits,  but  by  a  con- 
stant course  and 
progress  —  still 
getting  ground 
upon  our  lusts, 
still  approaching 
nearer  to  the 
kingdom  of  hea- 
ven. A  Christian 
is  not  made  in  a 
fit,  neither  is  the 
work  of  grace 
wrought  in  a 
passion  but  it  is 
a  settled, solemn, 
and  constant 
frame  of  heart 
that  bri'gs  a  man 
to  Christ  and 
salvation."  Hop- 
kin*. 

•'  If  there  be  one 
thing  on  earth 
which  is  truly 
admirable,  it  Is 
to  see  God's  wis- 
dom blessing  an 
Inferior'ty  of  na- 
tural powers, 
where  they  have 
been  honestly, 
truly,  and  zeal- 
ously  culti- 
vated." Dr . 
Arnold. 


Corinth;  2.  His  separation  from  his  dearest  companions  at  Ephesua ;  3.  His  depart- 
ure from  Ephesus  in  opposition  to  the  earnest  request  of  his  friends.  HI.  In  hia 
consecration  to  duty — 1.  He  felt  that  God's  will  called  him  to  Jerus. ;  now — 2.  He 
was  willing  to  return  to  Ephesus,  if  it  were  God's  will.     Thomas. 

Judaism  and  Girislianity. — When  we  are  studying  the  Acts  we  must  never  for- 
get that  Judaism  gave  the  tone  and  form,  the  whole  outer  framework  to  Christian- 
ity, even  as  England  gave  the  outward  shape  and  form  to  the  constitutions  of  the 
United  States  and  her  own  numberless  colonies  throughout  the  world.  Stokes. 
Keeping  a  vow. — Mr.  Chase  says  that,  at  the  cabinet  meeting  immediately  after  the 
battle  of  Antietam,  and  j  ust  prior  to  the  issue  of  the  September  Proclamation,  the  Pres- 
ident entered  upon  the  business  before  them,  by  saying  that  the  time  for  the  enunciation 
of  the  emancipation  policy  could  no  longer  be  delayed.  Public  sentiment,  he 
thought,  would  sustain  it;  many  of  his  warmest  friends  and  supporters  demanded 
it;  and  he  had  promised  his  God  that  he  would  do  it.  The  last  part  of  this  was 
uttered  in  a  low  tone,  and  appeared  to  be  heard  by  no  one  but  Secretary  Chase,  who 
was  sitting  near  him.  He  asked  the  President  if  he  correctly  understood  him.  Mr. 
Lincoln  replied,  "I  made  a  solemn  vow  before  God,  that,  if  General  Lee  was  driven 
back  from  Pennsylvania,  I  would  crown  the  result  by  the  declaration  of  freedom  to 
the  slaves."    He  issued  his  proclamation,  and  four  million  slaves  became  free  men. 

20,  31.  desired  .  .  not,  he  had  triumphed  over  enemies  in  Corinth,  now 
he  resisted  the  importunities  of  friends,  feast,  wh.  of  the  three  great  festivals  is 
not  known.  Prob.  Passover  or  Pentecost.  R.  V.  omits  "I  must  by  all  means  .  .  . 
Jerusalem;  but."  I  .  .  return,  this  he  did  soon  aft."  if  .  .  will,  a  fre- 
quent expression  of  the  Apos.*  Subordination  of  his  plans  and  purposes  to  the  will 
ot  God. 

Paul  on  his  journeys,  an  example  of  an  obedient  servant  of  God. — I.  No  hostile 
hatred  restrains  him,  when  the  Lord  sends  him.  H.  No  brotherly  love  retains  him, 
when  the  Lord  calls  him  away.  HL  No  place  is  too  distant  to  him ;  he  hastens 
when  the  Spirit  draws  him  thither.  IV.  No  place  is  too  pleasant  to  him ;  he  takes 
his  leave,  when  the  Lord  cannot  use  him  there,     Oerok. 

They  desired  him  to  tarry  longer  time  with  them. — The  only  occasion  on  which  he 
was  urged  to  remain  and  preach  the  Gospel  in  the  synagogue  and  to  the  Jews.  The 
vow  that  called  him  to  Jerusalem  must  have  been  one  of  peculiar  sacredness  in  his 
eyes,  to  have  enabled  him  to  resist  such  a  call.  Observe  that  he  here  postpones 
Christian  work,  in  order  to  get  the  benefit  of  personal  communion  with  other 
Christians,  and  an  opportunity  for  public  worship.  Abbott. — If  Ood  will. — Do  what 
you  please,  we  can  oniy  reach  our  end,  perfect  our  plan,  fulfil  our  purpose — "  if 
God  will."  Man  has  power  of  choice;  he  is  called  upon  to  judge  what  is  most  fitting 
and  most  proper.  But  God,  who  has  left  him  free,  realizes  His  own  ends  through 
that  freedom,  even  though  that  freedom  should  determine  itself  in  opposition  to  the 
behests  of  His  will.     Davison. 

22,  23.  gone  up,  to  Jerusalem.  Antioch,  and  thus  concluded  his  second 
miss'y  journey,  departed,  on  his  third  miss'y  tour.  Galatia  (see  intro.,  etc., 
Ep.  to  Galatians).  order,  succession,  ace.  to  plan.  A  glance  at  the  map  will  show 
that  the  Apos.  made  a  great  detour  to  reach  Ephesus  through  Galatia,  etc. 
strengthening,"  etc.,  heresies  had  already  begun  to  spring  up. 

The  power  of  purpose. — See  it  in  Martin  Luther.  He  has  a  purpose,  that  miner^s 
son.  That  purpose  is  the  acquisition  of  knowledge.  He  exhausts  speedily  the  re- 
sources of  Mansfield,  reads  hard,  and  devours  the  lectures  at  Magdeburg,  chants  in 
the  hours  of  recreation,  like  the  old  Minnesingers,  in  the  streets  for  bread,  sits  at  the 
feet  of  Trebonius  in  the  college  at  Eisenach,  enters  as  a  student  at  Erfurt,  and  at  the 
age  of  eighteen  has  outstripped  his  fellows,  has  a  university  for  his  admirer,  and  pro- 
fessors predicting  for  him  the  most  successful  career  of  the  age.  He  has  a  purpose, 
that  scholar  of  Erfurt.  That  purpose  is  the  discovery  of  truth,  for  in  the  old  library 
he  has  stumbled  on  a  Bible.  Follow  him  out  into  the  new  world  which  that  volume 
has  flashed  upon  his  soul.  With  Pilate's  question  on  his  lip  and  in  his  heart,  he  fore- 
goes his  brilliant  prospectr— parts,  without  a  sigh,  with  academical  distinction — takes 
monastic  vows  in  an  Augustine  convent — becomes  the  watchman  and  sweeper  of  the 
place— wastes  himself  with  voluntary  penances  well-nigh  to  the  grave — studies  the 
Fathers  intensely,  but  can  get  no  light — pores  over  the  Book  itself,  with  scales  upon 
his  eyes — catches  a  dim  streak  of  auroral  brightness,  but  leaves  Erfurt  before  the 
glorious  dawn— until  at  last,  in  his  cell  at  Wittemberg,  on  his  bed  of  languishing  at 


Chap,  xvlll.  a4— aS. 


Bologna,  and  finally  at  Rome — Pilate's  question  answered  upon  Pilate's  stairs — there 
comes  the  thrice-repeated  Gospel-whisper,  "The  just  shall  live  by  faith,"  and  the 
glad  evangel  scatters  the  darkening  and  shreds  off  the  paralysis,  and  he  rises  into 
moral  freedom,  a  new  man  unto  the  Lord !  He  has  a  purpose,  that  Augustine 
monk.  That  purpose  is  the  Reformation  !  Waiting  with  the  modesty  of  the  hero, 
until  he  is  forced  into  the  strife,  with  the  courage  of  the  hero  he  steps  into  the  breach 
to  do  battle  for  the  living  truth.  Bold,  disinterested,  spiritual — he  stands  before  us, 
God-prepared  and  God-upheld — that  valiant  Luther,  who,  in  his  opening  prime, 
amazed  the  Cardinal  de  Vio  by  his  fearless  avowal,  "Had  I  five  heads  I  would  lose 
them  all  rather  than  retract  the  testimony  which  I  have  borne  for  Christ " — that  in- 
corruptible Luther,  whom  the  Pope's  nuncio  tried  in  vain  to  bribe,  and  of  whom  he 
wrote  in  his  spleen,  "This  German  beast  has  no  regard  for  gold  " — that  inflexible 
Luther,  who,  when  told  that  the  fate  of  John  Huss  would  probably  await  him  at 
Worms,  said  calmly,  "  Were  they  to  make  a  fire  that  would  extend  from  Worms  to 
Wittemberg,  and  reach  even  to  the  sky,  I  would  walk  across  it  in  the  name  of  the 
Lord  " — that  triumphant  Luther,  who,  in  his  honored  age,  sat  in  the  cool  shadow  and 
'mid  the  purple  vintage  of  the  tree  himself  had  planted,  and  after  a  stormful  sojourn 
'scaped  the  toils  of  the  hunters,  and  died  peacefully  in  his  bed — that  undying  Luther, 
"who,  being  dead,  yet  speaketh,"  the  mention  of  whose  name  rouses  the  ardor  of 
the  manly,  and  quickens  the  pulses  of  the  free ;  whose  spirit  yet  stirs,  like  a  clarion, 
the  great  heart  of  Christendom ;  and  whose  very  bones  have  so  marvellous  a  virtue, 
that,  like  the  bones  of  Elisha,  if  on  them  were  stretched  the  corpse  of  an  effete  Prot- 
estantism, they  would  surely  wake  it  into  life  to  the  honor  and  glory  of  God.  Pun- 
shon. 

24,  25.  [vv.  24—28  a  parenthetical  ace.  of  the  "  eloquent "  ApoUos :  called  by 
Meyer  "a  historical  episode."]  Apollos,"  contr.  of  Apollonius.  born  .  . 
Alexandria,  great  seat  of  Hellenistic  language,  learning,  philosophy,  mighty 
.  .  Scriptures,*  familiar  with  their  letter  and  spirit,  came  .  .  ^phesus, 
aft.  Paul's  departure  {v.  21).  instructed  .  .  I^ord,  perh.  by  John  Bap., 
wh'ose  ministry  A.  may  have  attended,  fervent  .  .  spirit,  of  warm  fiery  dis- 
position, zealous,  diligently,  accurately  as  far  as  he  knew,  knowing  .  . 
John,  that  is,  knowing  no  other  baptism.  He  knew,  probably,  that  Christians  were 
baptized,  but  knew  nothing  of  any  difl'erence  between  their  baptism  and  that  which 
John  employed.     Abbott. 

ApoUos. — A  man  of — I.  Superior  Biblical  knowledge  of  the  leading — \.  Histori- 
cal facts ;  2.  Principles ;  3.  Aims,  of  the  Scriptures.  IL  Effective  power  of  expres- 
sion. The  power  of  eloquence  depends  on — 1.  The  power  of  the  subject  on  the 
speaker's  own  mind.  HL  Fine  attributes  of  spirit:  1.  Earnest;  2.  Faithful;  3. 
Courageous;  4.  Docile.  IV.  Varied  capacity  for  usefulness:  1,  For  confirming 
those  who  believed;  2.  For  convincing  those  who  did  not  believe.     Thomas. 

'' Mighty  in  the  Scriptures." — He  could  take  prophecy,  psalm,  history,  and  the 
ritual,  and  make  the  Jewish  congregations  feel  that  the  great  longing  of  the  world 
for  four  thousand  years  had  at  last  found  its  answer  in  the  advent  of  Jesus  as  the 
Christ.  Some  modern  scholars  declare  he  wrote  the  Epistle  to  the  Hebrews. 
Robinson.  Apollos  knew  "  only  the  baptism  of  John."  If  he  could  be  so  eloquent 
about  water,  what  will  he  be  when  he  comes  to  speak  of  blood  ?  We  shall  find  this 
man  doing  wonders  in  the  Church.  It  is  possible  to  teach  even  the  alphabet 
earnestly.  Apollos  knew  only  the  alphabet,  but  he  taught  the  separate  letters  as  if 
they  were  separate  poems.  The  fervent  man  touches  everything  with  his  fervor. 
Do  not  despise  the  teachers  who  are  not  teaching  exactly  the  fulness  of  the  Gospel. 
If  they  are  teaching  up  to  the  measure  of  their  intelligence,  thank  God  for  their  co- 
operation.    Parker. 

26 — 28.  began,  did  not  long  continue,  boldly,  attacking  sin,  enforcing 
repentance.  Aquila,  etc.,  who  had  been  taught  by  Paul."  heard,  and,  by  care- 
ful hearing,  soon  discovered  the  deficiencies  of  his  teaching,  took  .  •  per- 
fectly,'' they  examples  of  fidelity  to  truth;  he  of  humility  as  well  as  zeal,  when, 
his  view  being  now  more  clear.  Achaia,  of  wh.  prov.  Corinth,  wh.  he  proposed  to 
visit,'  was  the  cap.  wrote,  a  letter  of  introduction  and  commendation,  helped, 
etc.,  aided  in  the  confirming  of  their  faith,  he  .  .  Tews,  the  hardest  of  all  to 
convince.  Ok.,  argued  down,  shewing  .  .  Scriptures,  comp.  the  predic- 
tions with  their  fulfilment  in  Christ. 

ApoUos. — In  him  we  see — I.  A  man  with  great  natural  gifts  devoting  them  to  the 
study  and  exposition  of  Divine  truth.    All  good  men  cannot  be  preachers,  but  intel- 


A.D.  5i. 

"Porsoverance 
gives  power  to 
weakness,  and 
opens  to  poverty 
the  world's 
we'lth.  It  spreads 
fertility  over  the 
barren  landsc'pe 
and  bids  the 
choicest  fruits 
and  flowers 
spring  up  and 
flourish  In  the 
desert  abode  of 
thorns  and 
briars."  S.  Q. 
Goodrich. 


Apollos 

tlie  eloquent 
preacher 

a  1  Co.  iU.  4—7. 

"One  who  is  only 
partly  Instruct'd 
can  do  much  In 
bringing  souls  to 
Christ.  Let  him 
tell  what  he 
knows.  Truth 
augments  Its 
volume  and  in- 
creases Its  value 
by  extensive  dis- 
tribution." Bob- 
inson. 

b  Col.  111.  16;  Tit. 
1.  9 :  Jo.  V.  39. 

"We  see.  In  the 
provldentlalcaU- 
Ing  of  Apollos 
to  the  ministry 
an  instance  of 
adaptation  of  the 
workman  to  the 
work.  A  mas- 
terly exposition 
of  the  Scr  ptures 
by  a  learned 
Hellenist  of  Alex- 
andria formed 
the  most  appro- 
priate 'watering' 
(i  Co.  iii.  6)  lor 
those  who  had 
been  planted  by 
the  pupil  of  Ga- 
maliel."   Alford. 

the  humble 
learner 

c  Ac.  xvlll.  2. 

d  Pr.  ix.  9. 

e  Ac.  xix.  1 ;  1  Co. 
1.  12;  111.  4. 

"As  the  Baptist 
submitted  to 
Christ,  so  must 
the  Baptist's  fol- 
lowers submit  to 
Christ's  follow- 
ers, Apollos  to 
the  Church  .  .  . 
now  that  the 
Church  was  set 
up."    iVewuum. 


670 


Chap.  xix.  X— 4. 


A.D.  64. 

"  The  preaching 
of  Apollos  at 
Corinth,  though 
successful,  ap- 
pears to  have 
given  rise  to  a 
sectarian  spirit, 
vFhich  Paul  re- 
proved (1  Co.  1.), 
and  which  was, 
pei'haps,  the 
cause  of  the  re- 
tirement of  Apol- 
los from  Corinth, 
and  of  his  un- 
willingness to  re- 
turn."  Humphry. 

••  It  was  said  by 
one  wise  and 
good  man  of 
another  —  by 
Baxter  of  Judge 
Hale— that  more 
might  bo  learned 
from  his  ques- 
tions than  from 
another  man's 
answers.  With 
yet  higher  truth 
might  it  be  said 
that  the  silence 
of  Scripture  is 
oftentimes  more 
instructive  than 
the  speech  of 
other  books ;  so 
that  it  has  been 
likened  to  a 
'dial  in  which 
the  shadow  as 
well  as  the  light 
informs  us.'" 
Archbishop  Trench. 


Paul  aitives 
at  Bpliesus 

a  Ac.  viii.  14 — 16; 
ICo.  xii.8— 10. 

"  How  is  it  pos- 
sible to  receive 
the  seal  without 
feeling  the  im- 
pression ?"  £p. 
Downhame. 

'•  The  baptism  of 
repentance,  not 
of  forgiveness." 
Chry  SOS  torn. 

'•  John  baptized 
without,  Christ 
within."  Bishop 
Hall. 

'•  Though  there 
were  many 
rooms  in  the  ark, 
there  was  only 
one  door.  '  And 
the  door  of  the 
ark  Shalt  thou 
set  in  the  side 
thereof.'  And  so 
there  is  only  one 
door  In  the  ark 
of  our  salvation, 
and  that  is 
Christ.  There 
are    not     two 


lectual  gifts  are  put  to  their  noblest  use  when  they  are  employed  in  the  discovery  and 
proclamation  of  Divine  truth,  or  for  the  advancement  of  righteousness.  What  a  difler- 
ence  between  Apollos  and  some  eloquent  politician  or  lawj'er  who  uses  his  gifts  merely 
to  win  fame  and  wealth.  II.  A  great  man  condescending  to  be  instructed  by  social 
and  mental  inferiors,  Apollos  was  an  Alexandrian  scholar — a  rank  corresponding 
to  that  of  a  graduate  of  Oxford  or  Cambridge,  and  yet  he  submitted  to  be  taught 
by  a  tent-maker  and  his  wife.  Let  us  accept  truth  from  any  quarter.  Many  poor 
persons  are  well  qualitied  to  instruct  great  scholars  in  the  things  of  the  kingdom, 
in.  A  great  man  risking  all  his  prospects  of  worldly  advancement  in  the  exposition 
of  unpopular  truths.  Consider  how  the  Jews  would  have  rewarded  Apollos  had  he 
shown  that  Jesus  was  not  the  Christ.  Let  it  be  our  concern  to  ascertain  not 
whether  our  opinions  are  likely  to  be  popular, but  whether  they  are  true;  and  if  they 
are  true  let  us  not  fear  to  make  them  known.     Bertram. 

God  leads  into  clearer  light  and  larger  usefidneas  those  who  live  and  labor  ac- 
cording to  the  light  they  have. — Apollos  was  instructed  in  the  way  of  the  Lord  ac- 
cording to  the  imperfect  knowledge  of  John's  disciples;  but  did  not  know  that  Jesus 
was  the  Messiah.  The  sincerity,  devotion,  and  earnestness  of  his  heart  fitted  him  to 
welcome  the  news  of  Christ  as  come.  He  was  ready  for  instruction  from  any 
source.  In  the  providence  of  God,  teachers  were  found  for  him.  He  became  ac- 
quainted with  Christ,  and  an  open  door  was  ready  for  him.  Souls  are  not  to  wait 
for  the  knowledge  of  all  truth  before  they  begin  to  love  and  serve.  At  first  the  full 
illumination  may  be  withheld;  but,  doing  the  truth  as  one  understands  it,  he  shall 
be  led  into  larger  truth  for  greater  service.  Monday  Club  Ser.  Analogous  to  this 
story  of  Apollos  are  some  incidents  in  the  experience  of  modern  missionaries  in 
foreign  lands.  Dr.  Chamberlain,  of  the  Reformed  (Dutch)  Mission,  has  narrated  such 
an  one  to  me.  A  Hindoo  purchased  a  Bible  from  a  native  who  had  bought  it  from 
a  mission  station ;  the  purchaser  was  converted,  with  his  wife,  by  reading  the  Bible ; 
they  gathered  the  villagers  together  and  read  it  aloud  to  them,  organized  a  quasi 
Christian  church,  without,  however,  baptism  or  the  Lord's  Supper,  the  necessity  and 
nature  of  which  they  did  not  understand;  he  became  known  far  and  near  as  "the 
man  with  the  book."  His  church,  some  seven  or  eight  years  thereafter,  was  found 
by  some  missionaries  during  a  missionary  journey  through  the  country,  and  after 
being  more  perfectly  instructed  in  Christian  doctrine, was  received  by  them  into  the 
visible  "  communion  of  saints."    Abbott. 


CHAPTER   THE  NINETEENTH. 


I — 4.  tipper,  inland,  as  comp.  with  sea-board.  (See  map  of  Paul's  route.) 
disciples,  so  called,  yet  with  imperfect  knowledge.  Prob.  they  had  recently  ar- 
rived, received  .  .  Ghost," -??.  r.,  "Did  ye  receive  the  Holy  Ghost  when  ye 
believed?"  i.e.,  on  your  becoming  believers,  did  you  have  the  miraculous  gifts  of 
the  Spirit  conferred  on  you  ?  they  said,  the  sense  of  their  reply  being  under- 
stood by  the  scope  of  the  question,  unto  what,  i.e.,  what  belief,  or  "profes- 
sion." John's  baptism,  i.e.,  repentance  and  faith  in  the  coming  Messiah. 
then  .  .  Paul,  explaining  that  John's  "Coming  One"  had  really  come. 
Christ  Jesus,  who  was,  indeed,  the  One  who  to  John  was  coming. 

Faid and  the  converted feiD  at  Eiphesus. — I.  The  question  proposed — "Have  ye 
received  the  Holy  Ghost  since  ye  believed  ? "  Concerning  the  Holy  Ghost  we  ob- 
serve: 1.  How;  2.  Why;  3.  When  it  was  bestowed  on  believers;  and — 4.  The 
results  that  attended  its  bestowal.  II.  The  answer  given:  1.  A  lamentable  dis- 
play of  ignorance ;  2.  A  proof  of  only  partial  conversion.  Something  was  yet  defi- 
cient. III.  The  results  which  follow:  1.  The  first  question  was  followed  by  a  second; 
2.  This,  being  answered,  leads  to — (1)  Their  baptism  ;  (2)  Their  receiving  of  the 
Holy  Ghost,  and  the  gift  of  prophecy.     Tasson. 

The  Holy  Spirit. — There  is  a  notion  that  you  cannot  tell  whether  you  have  the 
Holy  Spirit  or  not;  but  you  can.  Give  a  man  an  electric  shock,  and  he  will  know 
it;  but  if  he  has  the  Holy  Ghost  he  will  know  it  much  more.  "Oh,"  says  one,  "I 
thought  we  must  always  say,  'I  hope  so,  I  trust  so.'"  I  know  that  jargon;  but  men 
do  not  say,  "I  hope  I  have  an  estate,"  or,  "I  trust  I  have  twenty  shillings  in  the 
l^ound,"  or,  "I  think  I  have  a  wife  and  children."  Spurgeon.  Though  born  of  the 
Spirit,  we  are  not  born  full  grown.  The  Christian  life  has  stages,  sometimes  marked 
off  by  sharp  exi)eriences,  then  gliding  one  into  another,  realized  only  as  past;  one 


Chap.  xlx.  5—16. 


671 


as  sunrise  with  one  sparkling  instant  when  the  glittering  disc  touches  the  horizon ; 
another,  stealing  up  in  clouds,  unrecognized  until  we  find  full  day  around  us.  Each 
stage  has  its  own  explanation,  vindication  it  may  be,  but  only  for  the  sake  of  the 
next.     C.  M.  Southgate. 

5 — 8.  when  tliis,  that  the  Messiah  had  come,  and  that  Jesus  was  He.  name 
.  .  Jesus,  this,  the  great  dif.  betw.  the  bap.  of  the  Aposs.  and  that  of  Jo.,  who 
did  not  bap.  in  the  name  of  Jesus,  tongues,"  dif.  languages,  prophesied  '' 
taught,  all  .  .  twelve,  thus  miraculously  endowed,  they  disappear  fr.  history. 
boldly,"  openly,  courageously,  things  .  .  God,''  the  facts  and  doctrines  of 
the  Gospel  in  their  relation  to  grace  and  glory. 

Paul's  ministry  at  Ephesus. — I.  Its  subject — Christ  and  His  Gospel.  II.  Its 
characteristics:  1.  Free — Paul  was  not  a  focafeetZ  priest ;  2.  Argumentative — "dis- 
puting;" 3.  Indefatigable — he  was  "daily"  at  his  work.  III.  Its  success — "all 
they,"  etc.  Is  this  literally  true,  or  is  it  hyperbolical?  Probably  the  latter;  as 
Ephesus  was  the  metropolis  of  that  region,  and  into  it  the  population  of  the  prov- 
inces was  constantly  flowing.     Thomas. 

Ephesus. — This  city  was  renowned  throughout  the  world  for  the  worship  of  Diana 
and  the  practice  of  magic.  Though  it  was  a  Greek  city,  like  Athens  or  Corinth,  the 
manners  of  its  inhabitants  were  half  Oriental.  The  image  of  the  tutelary  goddess 
resembled  an  Indian  idol  rather  than  the  beautiful  forms  which  crowded  the  Acrop- 
olis of  Athens;  and  the  enemy  which  Paul  had  to  oppose  was  not  a  vaunting  philos- 
ophy, as  at  Corinth,  but  a  dark  and  Asiatic  superstition.  The  worship  of  Diana  and 
the  practice  of  magic  were  closely  connected  together.  Eustathius  says,  that  the 
mysterious  symbols,  called  "Ephesian  letters,"  were  engraved  on  the  crown,  the 
girdle,  and  the  feet  of  the  goddess.  These  Ephesian  letters  or  monograms  have 
been  compared  to  the  Runic  characters  of  the  North.  When  pronounced,  they  were 
regarded  as  a  charm ;  and  were  directed  to  be  used  especially  by  those  who  were  in 
the  power  of  evil  spirits.  "When  written,  they  were  carried  about  as  amulets.  Curi- 
ous stories  are  told  of  their  influence.  Croesus  is  related  to  have  repeated  the  mys- 
tic syllables  when  on  his  funeral  pile ;  and  an  Ephesian  wrestler  is  said  to  have 
always  struggled  successfully  against  an  antagonist  from  Miletus  until  he  lost  the 
scroll  which  before  had  been  like  a  talisman.  The  study  of  these  symbols  was  an 
elaborate  science;  and  books  both  numerous  and  costly,  were  compiled  by  its  pro- 
fessors.    Conybeare  and  Howson. 

9—12.  divers,  some  Jews,  that  way,  R.V.,  "the  Way,"  i.e.,  the  Christian 
life,  and  .  .  disciples,  fr.  Jews  and  synagogues,  school,  his  place  of 
teaching.  Perh.  the  discs,  rented  this  school-room.  Tyrannus,  prob.  a  teacher  of 
philosophy  or  rhetoric,  this  .  .  years,  iu  add.  to  three  mo.  of  v.  8.  (To 
this  six  or  nine  mos.  must  be  added  for  teaching  elsewhere  in  Ephesus.')  Asia,  i.e., 
the  Rom.  prov.  of  wh.  Ephesus  was  the  cap.  special,-''  of  an  extraordinary  na- 
ture.    Some  wrought  without  presence  of  Paul  {v.  12). 

Wherefore  is  the  worship  of  relics  a  dead  and  idolatrous  worship  ? — Because — 
I.  It  expects  salvation  from  dead  instruments ;  from  bones,  rags,  and  pieces  of  wood, 
instead  of  from  the  living  God  and  His  spiritual  instruments.  II.  It  receives  salva- 
tion with  a  dead  hand;  with  the  dead  works  of  pilgrimages  and  ceremonies,  instead 
of  with  the  spiritual  instrument  of  a  living  faith.     Gerok. 

Paul  at  Ephesus. — Here  in  Ephesus  we  see  St.  Paul's  marvellous  power  of 
adaptation.  He  is  at  one  hour  a  clever  artisan  capable  of  gaining  support  sufficient 
for  others  as  well  as  for  himself;  then  he  is  the  skilful  controversialist  "reasoning 
daily  in  the  school  of  one  Tyrannus " ;  and  then  he  is  the  indefatigable  pastor  of 
souls  "teaching  publicly,  and  from  house  to  house,"  and  "ceasing  not  to  admonish 
every  one  night  and  day  with  tears."    Stokes. 

Handkerchiefs  in  the  East. — The  mode  of  wrought  handkerchiefs  is  general  in 
Arabia,  in  Syria,  in  Palestine,  and  in  all  the  Turkish  empire.  They  are  wrought 
with  a  needle;  and  it  is  the  amusement  of  the  fair  sex  there,  as  among  us  the  mak- 
ing of  tapestiy  arid  lace.  The  young  women  make  them  for  their  fathers,  their 
brothers,  and,  by  way  of  preparation  beforehand,  for  their  spouses:  bestowing  them 
as  favors  on  their  lovers.  They  have  them  almost  constantly  iu  their  hand  in  those 
warm  countries,  to  wipe  away  perspiration.     Harmer. 

13 — 16.  vagabond,  wandering,  strolling,  exorcists,  professed  expellers  of 
evil  spirits.    Jesus     .     .    preacheth,  only  so  much  did  they  know  of  Jesus. 


Christs  preach- 
ed, one  in  one 
chapel,  and  an- 
oth.  in  another." 
Spurgemi. 

the  Holy 
Ghost  is 
griven  to 
certain 
disciples 

a  Ac.  il  i. 
b  1  Co.  xiv.  1—4. 
c  Ac.  xvili.  26. 
d  Mk.  1.  U,  15. 

"  S  u  p  e  rstition  I 
that  horrid  in- 
cubus  which 
dwelt  in  dark- 
ness, shunning 
the  light,  with 
all  its  racks,  and 
p  o  ison-chalices, 
and  foul  sleep- 
ing draughts,  is 
passing  away 
without  return. 
Religion  cannot 
pass  away.  The 
burning  of  a 
little  straw  may 
hide  the  stars  of 
the  sky;  but  the 
stars  are  there 
and  will  reap- 
pear."    Carlyle. 

Paul 

preaches  in 
the  school  of 
Tyrannus 

School,  leisure 
for  learning.  L. 
schola ;  Grk.  schole, 
leisure. 

e  Ac.  XX.  31;  Ko. 
i.  16. 

"  To  this  long 
teaching  of  Paul 
the  seven 
Churches  of  Asia 
owe  their  estab- 
lishment." Al- 
ford. 

"Many  of  every 
age,  of  every 
rank,  even  of 
both  sexes,  are 
and  will  be  in- 
volved in  this 
danger.  For  the 
contagion  of  that 
superstition  has 
pervaded  not 
only  the  cities, 
but  even  the  vil- 
lages and  fields. " 
Pliny,  U)  years 
after,  when  ref.  to 
Bilhynia  in  his 
letter  to  Trajan. 

f  IK.  Iv.  29;  Ac. 

V.  15. 

Sceva  and 
his  sous 


6Y2 


Chap.  xlx.  Z7 — ao< 


A.D.  66. 

Vagabond,  wan- 
dering. L.  vaga- 
bundut  —  vagor, 
vagari,  to  wander 
—vagus,  wander- 
ing, unsettled. 

••  There  Is  super- 
stition In  shun- 
ning superstlti'n 
—and  he  that 
disdains  to  loll'w 
religion  in  the 
open  and  trodden 
path, may  chance 
to  lose  his  way 
in  the  trackless 
wilds  ot  experi- 
ment, or  in  the 
obscure  1  a  b  y- 
rlnth  of  specu- 
lation."     Bacon. 

These  seven  sons 
of  Sceva  are  liv- 
ing to-day.  Here 
is  one  of  thom. 
A  man  who  in- 
dulges himself 
in  some  way  and 
then  seeks  to  ex- 
orcise the  spirit 
of  intemperance 
in  others.  The 
seven  sons  of 
Scova  have  seven 
sisters,  and  the 
whole  fourteen  of 
them  are  living 
to-day.    Parker. 


books  of 

magpie 

destroyed 

a  Lu.  vll.  16;  Ac. 
U.43. 

b  Alford.  These 
last  were  cele- 
brated by  the 
name  of  Ephe- 
sian  Letters. 
They  were  copies 
of  the  mystic 
words  engraved 
on  the  image  of 
the  Ephesian 
Artemis.  See  note 
fr.  Cony,  and  How. 
supra. 

c  Is.  Iv.  11. 

"It  was  said  of 
Bona  ventura, 
that  he  would 
rath'r  lose  all  his 
philosophy,  than 
one  article  of  his 
faith.  .  .  .  These 
men  were  not 
losers  by  burn- 
ing their  books; 
for  they  had  got 
acquaint  ance 
with  one  Book 
that  was  worth 
them  all."     Our- 

TUXU. 


chief  .  .  priests,  prob.  chief  of  those  at  Ephesus,  evil  .  .  said,  per- 
sonality of  evilspirits.  know,  power  of  Jeaus,  and  mission,  etc.,  of  Paul,  who 
.  .  ye  ?  using  the  name  of  one  in  whom  ye  do  not  believe,  prevailed  .  . 
thetn,  Ok.,  both.  "  Two  only,  it  would  seem,  were  thus  employed  on  this  particu- 
lar occasion."  fled  .  .  wounded,  the  power  of  this  evil  spirit  manifests  the 
great  power  of  Him  in  whose  name  such  were  cast  out. 

A  devil's  estimate  of  character. — I.  The  character  of  Christ  is  studied  by  evil 
spirits, — "  Jesus  I  know."  1.  Their  attention  would  be  excited  by  the  prophecies 
respecting  an  illustrious  one  destined  to  put  their  forces  to  the  rout;  2,  They  soon 
identified  Him  as  the  predicted  conqueror;  3.  They  knew  Him  by  the  reverses  they 
suffered  through  His  Passion.  II.  Virtue  is  respectable  and  vice  despicable  even  in 
hell, — "  Jesus  I  know,"  etc.  III.  Artifice  cannot  charm  the  devil  out  of  humanity: 
1.  Satanic  power  yields  only  to  Omnipotence;  2.  Satan  scorns  exorcists,  of  whatever 
arts,  IV.  God  employs  devils  to  bumble  the  arrogance  of  wickedness.  Mac- 
do  nald. 

"  Whom  Paul  preached." — How  much  modern  meaning  there  is  in  "We  adjure 
thee  by  Jesus  whom  Paul  preache'th."  We  are  urged  to-day  to  .  preach  the  Christ 
whom  tiie  Puritans  preached.  That  exhortation  is  not  without  deep  meaning.  But 
a  man  may  say  to  his  hearers,  "I  adjure  you  to  serve  the  Christ  whom  the  Puritans 
preached,"  and  they  will  return  the  answer  of  indiflerence  or  mockery.  A  man 
might  go  even  further  and  say,  "I  adjure  you  by  the  Christ  of  the  New  Testa- 
ment," and  the  nineteenth  century  would  know  nothing  about  such  a  Christ. 
How  is  the  Christian  to  suit  his  age  and  arrest  it  ?  By  preaching  the  Christ  whom 
his  own  heart  knows  and  loves.  Paul  uses  an  expression  which  some  persons 
cannot  think  is  in  the  New  Testament.  He  uses  the  expression,  "  my  Gospel."  Every 
man  has  his  own  hold  of  the  Gospel,  and  he  must  preach  that.  If  I  have  to  preach 
a  Christ  whom  another  man  preached  I  have  to  commit  a  lesson  to  memory  and  to 
be  very  careful  lest  I  stumble  in  the  verbal  recitation ;  but  if  I  preach  a  Christ  born 
in  my  own  heart,  the  hope  of  glory,  living  with  me  day  by  day,  then  my  whole  life 
must  break  into  eloquence,  and  men  must  be  constrained  to  say,  "He  has  been  with 
Jesus  and  learned  of  Him."    J.  Farker. 

17 — S50.  fear  .  .  magnified,"  they  saw,  by  comparison  {see  note  on  v. 
16),  how  great  the  power  of  Jesus  was.  confessed,  their  previous  errors. 
showed  .  .  deeds,  acknowledged  their  magical  arts,  superstitious  practices. 
curious  arts,  occult,  magical,  books,  "  magical  formuloi,  or  receipt-books,  or 
loritten  amidets"^  ^fty  .  .  silver,  i.e.,  50,000  drachmas.  A  drachma  =  ab. 
17  cents,  hence  the  value  of  whole  =  8,500  dollars.  All  anc.  books  expensive;  esp. 
those  containing  mystic  symbols,  etc.  grew,  ref.  to  wide  diflusion.  prevailed,* 
ref.  to  influence  over  personal  habits,  practices,  opinions. 

Tlie  evils  of  improper  books. — I.  The  classes  of  books  which  we  consider  to  be 
pernicious.  Those  that^-1.  Assail  the  truth  of  Christianity;  2.  Oppose  its  holiness; 
3.  Destroy  its  temper.  II.  The  danger  which  attends  the  indiscriminate  use  of  such 
books.  It  arises  from  the  fact  that — 1.  The  human  mind  is  naturally  sceptical;  2. 
The  human  heart  is  naturally  licentious;  3.  The  human  temper  is  naturally  trifling. 
Blackburn. 

Tlie  magicians. — Here  we  have  an  illustration  of  earnest,  sincere,  and  believing 
hearing.  Their  repentance  was  not  of  that  cheap  sort  that  spends  itself  only  in  tears.  It 
was  like  that  of  the  woman  who,  when  she  heard  a  sermon  on  false  measures,  went 
straight  home  and  burned  the  bushel.  Have  you  nothing  to  burn  ?  W.  M.  Taylor. 
What  would  you  think  of  a  gambler,  who,  having  repented,  should  store  away  his 
instruments,  saying,  "I  do  not  intend  to  touch  these  things  again;  but  still,  the 
time  may  come  when  I  shall  think  differently ;  and  I  will  keep  them  "  ?  And  yet  a 
great  many  people  keep  their  old  sins  warm,  while  they  go  to  try  on  virtue,  and  see 
if  they  like  it.  Such  a  reformation  as  this  is  a  sham.  Beecher. — The  preaching 
that  is  needed. — One  thing  I  have  against  the  clergy,  both  of  the  country  and  in  the 
towns.  I  think  they  are  not  severe  enough  on  their  congregations.  They  do  not 
sufficiently  lay  upon  the  souls  and  consciences  of  their  hearers  then*  moral  obliga- 
tions, and  probe  their  hearts  and  bring  up  their  whole  lives  and  action  to  the  bar  of 
conscience.  The  class  of  sermons  which  I  think  are  most  needed  are  of  the  class 
which  offended  Lord  Melbourne  long  ago.  Lord  Melbourne  was  one  day  seen  com- 
ing from  church  in  the  country  in  a  mighty  fume.  Finding  a  friend,  he  exclaimed, 
"  It  is  too  bad.  I  have  always  been  a  supporter  of  the  Church,  and  I  have  always 
upheld  the  clergy.    But  it  is  really  too  bad  to  have  to  listen  to  a  sermon  like  that 


Chap.  xix.  41—48. 


ACTS. 


673 


1.  Excitement;  2.  la- 


ws have  had  this  morning.  Why,  the  preacher  actually  insisted  upon  applying  re- 
ligion to  a  man's  private  life  ! "  But  that  is  the  kind  of  preaching  which  I  like  best, 
the  kind  of  preaching  men  need  most,  but  it  is,  also,  the  kind  of  which  they  get  the 
least.     W.  E  Gladstone. 

ai— a3«  these  things,  just  narrated.  I  .  .  Rome,"  wh.  he  did  see, 
but  as  a  prisoner.  Timotheus,  last  heard  of  at  Corinth,*  now  sent  on  to  Corinth, 
the  cap.  of  Achaia,  to  prepare  for  P.'s  coming. <=  i^rastus''  (amiable),  some  think 
not  the  E.  mentioned  in  Rome.'  and  .  .  time,  of  P.'s  departure,  way,  doc- 
trines of  Gospel,  and  Christian  life. 

T7ie  Gospel  makes  a  stir. — I.  The  Gospel  is  a  peculiar  way — 1.  Of  thinking;  2. 
Of  feeling;  3.  Of  acting.     II.  The  stir  which  it  produces. 
quiry;  3.  Prayer;  4.  Activity.     W.  W.  Wythe. 

"  I  must  also  see  Borne." — Paul  little  thought  that  the  path  to  Rome  lay  through 
Jerusalem.  "God  moves  in  a  mysterious  way,"  and  that  way  is  always  the  nearest, 
although  we  may  attempt  "short  cuts."  And  see  to  it  that  you  take  Jerusalem  on 
your  way,  and,  like  Paul,  identify  yourself  with  the  Church.  Life  is  a  perilous  place 
without  the  fear  of  God,  a  pronounced  profession,  and  religious  associates.  Burn. 
''And  the  same  time.'" — But  why  about  that  special  time?  We  have  already 
said  that  here  we  find  an  indication  of  the  date  of  the  riot.  It  must  have  happened 
during  the  latter  part  of  April,  a.d.  57,  and  we  know  that  at  Ephesus  almost  the 
whole  month  of  April,  or  Artemisius,  was  dedicated  to  the  honor  and  worship  of 
Artemis.  Stokes. — "  No  small  stir." — The  stir  made  about  the  Gospel  has  once  and 
again  tended  to  its  propagation.  When  the  Jews  contradicted  and  blasphemed,  the 
Gentiles  became  more  attentive  and  inquisitive.  The  stir  which  was  now  made  at 
Ephesus  was  the  means  of  contributing  to  the  spread  of  the  Gospel,  for  we  after- 
wards read  of  a  considerable  church  being  formed,  and  of  a  great  number  of  be- 
lievers in  that  city.     £.  Beddome,  M.A. 

34—28.  Demetrius.-''  shrines,*  small  models  of  the  temple  and  statue, 
used  as  charms,  carried  on  journeys,  etc.  Diana,  Gk.,  Artemis.  Represented  with 
many  breasts,  she  must  be  considered  as  symbolizing  the  generative  and  sustaining 
power  of  nature,  craftsmen,  skilled  artificers  who  worked  for  Demetrius. 
whom  .  .  occupation,  a  trade  meeting  and  union.  Workmen  =  unskilled. 
but  .  .  Asia,  hence  people  fr.  other  places  would  not  buy  shrines  in  Ephesus. 
not  .  .  craft,  truly  the  chief  matter  with  them,  but  .  .  despised,  to 
save  their  craft,  they  affect  great  zeal  for  religion,  magnificence,  all.  to  temple* 
and  rites,     great,  title  special  to  the  Ephesian  Diana. 

Demetrius. — Introduction: — The  meeting  in  which  these  words  were  delivered 
gives  us  an  insight  into — 1.  The  perversion  of  human  handicraft;  2.  The  force  of 
the  mercantile  spirit;  3.  The  revolutionary  power  of  the  Gospel.  Concerning  our 
text,  let  us  consider  the  triumphs  of  the  Gospel  at  Ephesus  as  being — I.  A  religious 
revolution,  which  is  always  of  all  changes  the  most — 1.  Radical;  2.  Difficult.  II, 
Undeniable  facts.  The  evidence  of — 1.  Personal  observation ;  2.  General  testi- 
mony. 3.  Avowed  enemies.  III.  Confined  to  no  particular  type  of  men.  IV. 
Achieved  by  the  agency  of  man  as  man.  This  was  the  opinion  of  Demetrius ;  but 
we  discover  Divine  power — 1.  In  P.'s  daring  to  enter  such  a  place  as  Ephesus;  2.  In 
what,  by  his  simple  agency,  he  accomplished  there.     Thomas. 

Shrines  for  Diana. — These  shrines  were,  I  doubt  not,  similar  to  some  of  those 
used  in  the  East  at  this  day.  They  are  made  of  silver  or  gold,  copper  or  brass. 
They  are  often  formed  into  the  shape  of  a  temple,  and  hang  in  front  of  the  person, 
being  suspended  from  the  neck  by  a  string.  Devotional  motives  prompt  the  people 
to  this  practice,  as  they  are  thus  constantly  reminded  of  the  holy  place ;  and  pos- 
sessing an  emblem  of  the  deity,  they  are  under  his  protection.  Sometimes  the  god 
is  enclosed  in  a  shrine  which  has  a  door  to  exhibit  him  to  the  admiring  and  confid- 
ing eyes  of  the  beholder.  Roberts. — Self-interest. — It  was  not  the  truth  which 
Paul  preached,  in  itself  considered,  to  which  the  Ephesians  objected.  Let  the 
Apostle  teach  a  doctrine  which  would  make  the  trade  in  silver  shrines  good,  and 
Demetrius  would  have  turned  his  opposition  into  help.  It  was  not  pure  reverence 
for  Diana  that  actuated  them ;  it  was  their  business  that  made  them  so  religious  in 
her  direction.  Let  Paul  lay  down  as  the  first  condition  of  salvation  that  every  man 
must  set  up  a  shrine  to  Jesus,  and  it  would  have  answered  quite  as  well.  Their  per- 
sonal gain  was  the  real  idol.     Monday  Club. 


Paul 

resolves  to 
visit  Rome 

a  Eg.  i.  15;  xv. 
23—28.  See  Pa- 
ley's  Uor.  Paul. 

b  Ac.  xviii.  5. 

c  1  Co.  iv.  17—19. 

d  2  Ti.  iv.  20. 

e  Ro.  xvl.  23. 

"  Ephesus  was 
the  third  capital 
and  starting- 
point  of  Chris- 
tianity. At  Jer- 
usalem Chris- 
tianity was  born 
in  the  cradle  of 
Judaism;  An- 
tioch  had  been 
the  starting- 
point  of  the 
Church  of  the 
Crentiles.Eph'sus 
was  to  witness 
its  full  develop- 
ment, and  the 
final  amalgama- 
tion of  its  un- 
consolidated ele- 
ments in  the 
workof  John,  the 
apostle  of  love." 
J.  Bennett. 

Demetrius 
and  the 
slirlue 
makers 

/  3  Jo.  12. 

g  "They  were 
carried  in  pro- 
cessions, on  jour- 
neys, and  mili- 
tary expeditions, 
and  sometimes 
set  up  as  house- 
hold gods  in  pri- 
vate dwellings. 
Pliny  says  that 
this  was  the  case 
with  the  temple 
of  the  Cnidian 
Venus  and  other 
heath'en  writers 
make  allusion  to 
the  shrines  of 
the  Ephesian 
Diana."  Cony,  and 
How.  li.  89. 

h  •'  It  was  425  feet 
long,  220  broad; 
127  columns,  ea. 
the  gift  of  a  king, 
60  ft.  high,  36  of 
them  enriched 
with  ornament 
aud  color.  The 
folding  doors 
were  of  cypress 
wood.  The  part 
not  open  to  sky 
roofed  with 
cedar.  The  stair- 
case formed  of 
the  wood  of  a 
R'ngle  vine  from 
Cyprus." 


674 


ACTS. 


Chap.  xlx.  29—36. 


the  scene  in 
the  theatre 

a  Ac.  XX.  4. 

6  Ro.  xvl.  23;  1 
Co.  1.  U. 

cAc.  XX.  4;  xxvll. 

2. 

d  Eulns  still  visi- 
ble. Very  large. 
Built  on  side  of 
lofty  hill.  Kows 
of  seats  one 
above  another. 
Would  hold 
30,000  persons. 

e  The  Aslarchse 
were  ten  in  e  n, 
elected  annually 
by  the  cities  of 
the  prov.  of  Asia, 
to  pi-eside  over 
the  games  and 
festivals  held  in 
honor  of  the 
gods  and  Rom. 
Emperor.  They 
were  elected  fr. 
the  wealthy 
class.  Often 
provided  for  ex- 
hibitions at  their 
own  cost.  Once 
chosen,  they  re- 
tained the  title 
for  life. 

great  is 
Diana  of  the 
J^phesians 

/IK.  xvili.  26; 
Ma  vi.  7. 

g  ••  The  Moham- 
medan monks  in 
Inda  at  the  pre- 
sent time  often 
practise  such  re- 
petitions for  en- 
tire days  toge- 
ther. They  have 
been  known  to 
say  over  a  single 
syllable,  having 
a  supposed  reli- 
gious efficacy, 
until  they  ex- 
haust their 
strength, and  are 
unable  to  articu- 
late any  longer." 
See  Tholvjck,  Serm. 
on  Ml.  313. 

the  town 

clerk's 

advice 

h  The  title  ap- 
pears in  old 
Epheslan  In- 
scrlptions  and 
coins. 

i  Title  found  on 
JEpheslan  In- 
scrlptions. 

j  Eurip..  Iph.  T. 
977. 

fe  Pausan.,l.  xxvl. 


29 — 31.  Gaius,  or  Caius;  two  others  of  this  name,  one  of  Derbe,"  the  othei 
of  Corinth.*  Aristarchus,  a  Thessaloniau."  theatre, '^  used  by  Gks.  (not  by 
Roms.)  for  business  as  well  as  sport,  entered,  to  preach  the  Gospel,  and  defend 
his  course,  disciples  .  .  not,  as  E])hesians,  they  knew  the  temper  of  the 
crowd,  chief  .  .  Asia,*  lit..  "Asiarchs,"  people  of  the  highest  rank  had  by 
this  time  become  adherents  of  the  Gospel. 

They  rushed  into  the  theatre. — I.  "What  produced  this  excitement:  1.  Self-inter- 
est endangered;  2.  Superstitious  feelings  aroused;  3.  Unpopularity  of  the  Gospel; 
4.  The  persuasive  eloquence  of  one  man.  II.  What  this  excitement  produced:  A 
display  of  the  spirit  of — 1.  Enemies  of  truth;  2.  True  friends;  3.  Eminent  Christians. 
Stems  and  Twigs. 

Chiefs  of  Asia. — That  the  very  maintainers  and  presidents  of  the  heathen  sports 
and  festivals  of  a  people  to  whom  the  doctrine  of  Christ  and  the  resurrection  was 
foolishness,  were  the  friends  of  Paul,  was  an  assertion  which  no  fabricator  of  a  forg- 
ery would  have  ventured  upon.  "We  cannot  penetrate  the  veil  which  antiquity  has 
thrown  over  these  events,  and  are  only  left  to  conjecture,  either  that  Christianity 
itself  had  supporters,  though  secret  ones,  who  feared  the  multitude,  in  these  wealthy 
Asiatics,  or  that,  careless  of  the  truth  of  what  the  Apostle  preached,  they  admired 
his  eloquence,  and  wished  to  protect  one  whom  they  considered  so  highly  gifted. 
Akerman. 

32—34.  knew  .  .  together,  graphic  picture  of  a  city  mob.  Jew, 
they  knew  Jews  to  be  enemies  to  image  worship,  cried,  etc./  an  act  of  worship,» 
and  proof  of  attachment  to  the  goddess. 

Great  is  Biana  of  the  Ephesians,  hut  greater  is  the  God  of  the  CJiristians. — I. 
Great  and  glorious  is  the  kingdom  of  nature ;  but  we  find  our  true  home  and  our 
right  place  only  in  the  kingdom  of  grace.  II.  Great  and  beautiful  are  the  works  of 
the  human  mind  in  art  and  science;  but  art  and  science  fall  into  the  grossest  error 
without  the  discipline  of  the  Divine  Spirit,  and  the  ligiit  of  the  Christian  revelation. 
III.  Great  and  strong  is  the  power  of  the  human  will;  but  with  the  best  will  we  can- 
not render  to  the  holy  God  any  pure  service,  if  His  Spirit  does  not  cleanse  our 
hearts.     Gerok. 

The  Jews  putting  him  forioard. — This  appears  to  make  it  clear  that  he  was  no 
Christian.  For  the  Jews  could  have  had  no  interest  in  bringing  forward  anybody 
who  would  speak  in  defence  of  St.  Paul.  But  they  were  clearly  concerned  in  hinder- 
ing, if  they  could,  this  uproar,  raised  against  one  who  to  the  heathen  would  be 
counted  as  a  Jew,  from  developing  into  a  general  attack  on  their  race.  We  see  that 
this  might  be  no  unlikely  result,  for  the  crowd,  recognizing  the  Jewish  face  of  the 
intending  speaker,  would  not  hear  a  word  that  he  had  to  say.  Cambridge  Bible. 
Self-interested  idolaters. — As  in  the  days  of  the  Apostles,  so  now,  self-interest  often 
leads  men  to  oppose  the  truth.  A  missionary  writes:  "One  man  was  very  indig- 
nant on  hearing  the  sin  and  folly  of  idol-worship  exposed;  the  native  brother  who 
was  speaking  coolly  replied,  '  I  suppose  you  are  a  maker  of  images  ? '  '  Yes  ! '  ex- 
claimed a  voice  in  the  crowd,  '  he  makes  and  sells  them  for  four  annas  apiece.'  '  I 
thought  so,'  said  the  native  brother,  'he  is  afraid  lest  any  should  be  persuaded  not 
to  buy  his  images,  and  that  is  the  reason  he  is  so  angry  with  us.'  This  remark  ex- 
cited such  a  general  laugh  at  the  idol-maker,  that  for  shame  he  retired  from  the 
crowd  and  gave  us  no  more  trouble."    Nye. 

35,  36.  town  clerk,  see  Gk.,^  such  the  title  of  an  almost  similar  English 
office.  The  grammateus  kept  the  archives  and  was  the  public  reader  of  the  decrees. 
worshipper,  guardian.  Gk.,  lit.,  temple-keeper.'  Honorary  title  granted  to  cer- 
tain cities  for  care  bestowed  on  temple  and  worship  of  favorite  deities,  image  . 
.  Jupiter,  similar  trad,  of  statue  of  Diana  in  Tauris;>  and  of  Minerva  at 
Athens.*  seeing  .  .  things,  the  established  reputation  of  Diana,  and  origin 
of  image,  should  remove  fear  of  her  worship  being  abandoned,  ye  .  .  rashly, 
but  with  the  calmness  befitting  the  votaries  of  so  great  a  deity. 

The  speech  of  the  town  clerk.— It  is  indeed  no  Apostolic  discourse,  yet  there 
shines  from  it  the  spirit  of  a  wise,  prudent,  firm,  and  just  man,  which  might  serve 
as  a  model  to  many  Christian  magistrates.  I.  He  appeases  and  wins  over  the 
people  with  the  assurance  that  the  renown  of  their  city  was  eminent  beyond  all  dis- 
pute. II.  At  the  same  time  he  addresses  them  not  according  to  their  opinions:  1. 
He  does  not  concede  the  point  to  them ;  2.  He  does  not  abandon  to  them  the  per- 
secuted disciples.     Spiegelkauer. 


Chap.  xix.  37—41. 


6Y6 


Do  nothing  rashly. — "I  have  heard  one  say,  that  there  was  a  gentleman  men- 
tioned in  the  lOth  chapter  of  the  Acts,  to  whom  he  was  more  indebted  than  to  any 
man  in  the  world.  This  was  he  whom  our  translation  calls  the  town  clerk  of  Ephe- 
sus,  whose  cousel  it  was  to  do  nothing  rashly.  Upon  any  proposal  of  consequence, 
it  was  a  usual  speech  with  him,  'We  will  first  advise  with  the  town  clerk  of  Ephe- 
sus.'  One,  in  a  fond  compliance  with  a  friend,  forgetting  the  town  clerk,  may  do 
that  in  haste  which  he  may  repent  at  leisure — may  do  what  may  cost  him  several 
hundreds  of  pounds,  besides  trouble,  which  he  would  not  have  undergone  for  thou- 
sands."    Cotton  Mather. 

37,  38.  men,  Gaius  and  Aristarchus.  churches,  temples,"  wh.  were  oft. 
plundered  of  votive  oflferiugs  and  gifts,  blasphemers  .  .  goddess,  Paul 
had  enunciated  the  doctrines  of  the  Gospel,  without  attacking  special  forms  of 
error.  (Was  the  town  clerk  friendly  at  heart  to  the  new  sect  ?)  wherefore  .  . 
him,  he  saw  that  it  was  more  a  question  of  craft  than  religion,  in  danger,  law 
.  .  open,  see  Ok.,  court  days  are  held,  deputies,  proconsuls:  law  officers, 
better  than  lynch -law.     implead,  i.e.,  plead  against. 

A  good  toivn  clerk. — 1.  Happy  the  city  with  so  able  an  official  as  the  town  clerk 
of  Ephesus.  2.  Wise  the  advice  that  urges  the  angry  multitude  to  do  nothing 
rashly.  3.  Shrewd  the  counsel  that  reminds  the  mob  of  the  law  whose  place  it  is 
usurping.  4.  Keen  the  insight  that  sees  just  when  to  read  the  Riot  Act  to  the 
crowd.  5.  Admirable  the  judgment  that  can  tell  when  to  work  on  the  people's 
S.  S.  Times. 


The  toicn  clerk. — The  town  clerk  or  recorder  is  introduced  because  he  was  the 
chief  executive  officer  of  the  city  of  Ephesus,  and,  as  such,  responsible  to  the  Ro- 
man authorities  for  the  peace  and  order  of  the  city.  The  city  of  Ephesus  was  a  free 
city,  retaining  its  ancient  laws  and  customs  like  Athens  and  Thessalouica,  but  only 
on  the  condition  that  these  laws  were  eMective  and  peace  duly  kept.  Otherwise  the 
Roman  authorities  and  their  police  would  step  in.  These  town  clerks  or  recorders 
of  Ephesus  are  known  from  this  one  passage  in  the  Acts  of  the  Apostles,  but  they 
are  still  better  known  from  the  inscriptions  which  have  been  brought  to  light  at 
Ephesus.  The  names  of  a  great  many  town  clerks  have  been  recovered  from  the 
ruins  of  Ephesus,  some  of  them  coming  from  the  reign  of  Nero,  the  very  period 
when  this  riot  took  place.  It  is  not  impossible  that  we  may  yet  recover  the  very 
name  of  the  town  clerk  who  guve  the  riotous  mob  this  very  prudeut  advice,  "Ye 
ought  to  be  quiet,  and  to  do  nothing  rash,"  which  has  made  him  immortal.  Stokes. 
The  image  of  Diana. — We  usually  conceive  of  this  goddess,  when  represented  in 
art,  as  the  tall  huntress,  eager  in  pursuit,  like  the  statue  in  the  Louvre.  Such  was 
not  the  form  of  the  Ephesian  Diana.  The  image  may  have  been  intended  to  repre- 
sent Diana  in  one  of  her  customary  characters,  as  the  deity  of  fountains;  but  it  re- 
minds us  rather  of  the  idols  of  the  far  East,  and  of  the  religions  which  love  to  rep- 
resent the  life  of  all  animated  beings  as  fed  and  supported  by  the  many  breasts  of 
Nature.  The  figure  which  assumed  this  emblematic  form  above  was  terminated  be- 
low in  a  shapeless  block.  The  material  was  wood.  A  bar  of  metal  was  in  each 
hand.  The  dress  was  covered  with  mystic  devices,  and  the  small  shrine,  where  it 
stood  within  the  temple,  was  concealed  by  a  curtain  in  front.  Yet,  rude  as  the  im- 
age was,  it  was  the  object  of  the  utmost  veneration.     Conybeare  and  Howson. 

39 — 41.  other  matters,'  of  a  more  public  nature  than  your  own  craft. 
lawftll  assembly,  iu  a  court  of  law;  wh.  this  is  not,  but  a  citj'  mob,  riotous  aud 
powerless.  danger  .  .  question,  by  Rom.  government,  cause,  no 
ground  on  wh.  we  could  defend  our  assembly,  dismissed  .  .  assembled, 
pronounced  it  dissolved. 

The  speech  of  the  town  clerk  at  Ephesus. — This  whole  speech  is  the  model  of  a 
popular  harangue.  Such  excitement,  on  the  part  of  the  Ephesians,  was — I.  Undig- 
uifled,  as  they  stood  above  all  suspicion  in  religious  matters  (vv.  35,  36).  II.  Un- 
justifiable, as  they  could  establish  nothing  against  the  men  (v.  37).  III.  Unneces- 
sary, as  other  means  of  redress  were  open  to  them  (w.  38,  39).  IV.  Dangerous;  if 
neither  pride  nor  justice  availed  anything,  fear  of  the  Roman  power  should  restrain 
them  {v.  40).     Hackett. 

The  conduct  of  the  town  clerk. — When  the  tumult  had  gone  on  for  about  two 
hours  down  comes  the  town  clerk.  At  the  appearance  of  a  well-known  Roman 
official  order  is  quickly  restored,  just  as  we  have  seen  a  crowd  in  the  streets  of 
London,  assembled  to  witness  a  fight,  quietly  disperse  on  the  appearance  of  one 
policemau,  whilst  the  two  excited  combatants  saunter  otl'  calmly  iu  the  opposite 


A.D.  57. 

The  town  clerk 
laid  down  the 
principle  that 
ought  to  guide 
us  (ver.  36)  The 
brevity  of  life, 
the  certainty  of 
death, the  reality 
of  s'.n,  the  pre- 
sent hell  that 
burns  me,  the 
need  of  a  Saviour 
—these  things 
cannot  be 
"spoken  a- 
gainst";  there- 
fore, those 
of  us  who  feel 
them  to  be  true 
"ought  to  be 
quiet."  J.  Parker, 
D.D. 

alnWlcUf's  and 
the  Eheims  Vs. 
for  "robbers  of 
churches,"  we 
have  sacrilegious, 
f r.  the  Vulgate. 

"  It  Is  not  per- 
haps so  heinous 
an  idolatry  to 
set  up  a  graven 
image,  a  sense- 
less and  a  sin- 
less stock  of 
stone,  as  for  a 
man  to  set  up 
his  own  sinful, 
corrupt  affec- 
tions, and  him- 
self in  oppositi'n 
to  the  righteous 
will  of  God.  Jer. 
xliv."      Chamock. 

'•■  Natural  philo- 
sophy is,  after 
the  Word  of  God, 
the  surest  reme- 
dy again' t  super- 
stition and  the 
most  approved 
supp'rt  of  faith." 
Bacon. 

the  riotous 

meeting 

dissolved 

6  2  Co.  1.  8—10. 

"That  discreet 
town  clerk,  with 
mild,  soft,  and 
wise  speech  paci- 
fied all  the  tu- 
mult and  uproar 
sooner  and  bet- 
ter than  force 
would  or  could. 
If  a  man  will 
catch  birds,  he 
may  not  come 
towards  them 
with  a  staff:  the 
pipe  goeth  sweet- 
ly, while  they  are 
deceived.  .  .  . 
Great  Is  the 
power  of  a  sweet 
tongue."  Biikop 
Babin^tcn. 


6t6 


Chap.  XX.  z — 6. 


A.D.  57. 

Paul  visits 
Macedonia 
and  Greece 

a20o.  11.12. 13. 

h  Bo.  XV.  26;  2 
Co.  ix.  2;  1  Th. 
i.  8. 

c  Cony,  and  flow. 

(2  Ac.  xlx.  21 . 

"  Trust  In  God 
doea  not  super- 
sede the  employ- 
ment of  prudent 
means  on  our 
part.  To  e.^pect 
God's  protection, 
while  we  do  no- 
thing, is  not  to 
honor,  but  to 
tempt  Provi- 
dence."    Quesnel. 

"  Nothing  is  so 
contagious  as 
enthusiasm;  it  is 
the  real  allegory 
of  the  tale  of 
Orpheus:  it 
moves  stones,  it 
charms  brutes. 
Enthusiasm  Is 
the  genius  of 
sincerity,  and 
truth  accom- 
plishes no  vic- 
tories without 
it."  Bulwer  Lyt- 
ton. 

"The  busiest 
man  then  was 
Just  the  same  as 
the  busiest  man 
still.  He  was  the 
man  who  had 
the  most  time 
and  leisure  to 
bestow  thought 
upon  the 
future."      Stokes. 

••  When  I  take 
the  humor  of  a 
thing  once,  I  am 
like  your  tailor's 
n  e  e  d  1  e— I  g  o 
through."  Ben 
Jonson. 


Paul's 
companions 

Troas 

«  Eo.  xvl.  21. 

/  Ac.  xlx.  29; 
xxvii.  2:  Col.  iv. 
10;    Philem.    24. 

g  Ep.  vl.  21;  Col. 
Iv.  7 ;  2  Ti.  Iv.  12; 
Tit.  IIL  12. 

h  hJ3.    xxl.  19;  2 

Tl.  iv.  20. 


direction  with  their  hands  in  their  pockets.  This  sudden  quieting  of  the  city  was  a 
great  tribute  to  the  genius  of  Rome  for  good  government.  The  Roman  officials,  in- 
deed, usually  appear  to  advantage  in  the  New  Testament,  especially  in  the  Acts. 
Gallio  knew  his  business  at  Corinth,  and  the  town  clerk  knew  his  business  at 
Ephesus.  His  speech  was  brief  and  admirable — quite  as  good  as  Gallio's,  in  its 
way,  and  to  the  point.     Raweis. 


CHAPTER    THE   TWENTIETH. 

I — g.  Macedonia,"  a  country  N.  of  Greece  proper.  Became  (142  b.c.)  a 
Rom.  proconsular  prov.  till  time  of  Tiberius;  from  time  of  Claudius  (a.d.  41)  it  com- 
prehended, with  Achaia,  the  whole  of  Greece.*  parts,  region  of  Maced.,  visiting 
specially,  of  course,  the  churches  of  Philippi,  Thessalonica,  and  Berea.  much 
exhortation,  the  two  Epistles  to  the  Thessalonians.  The  Apostle's  much  exhort- 
ation would  be  an  echo  of  what  he  had  said  in  his  letters,  "Watch  and  be  sober," 
"  Abstain  from  every  form  of  evil,"  "  Be  at  peace  among  yourselves."  Greece,  i.e., 
Achaia,  S.  of  Maced.,  cap.  Corinth,  three  months,  spring  of  a.d.  57."  Syria, 
to  revisit  Jerusalem.'*  R.V.,  "And  when  he  had  spent  three  mout\is,  there,  and  a 
plot  was  laid  against  him  by  the  Jews,  as  he  was  about  to  set  sail  for  Syria,  he  de- 
termined to  return  through  Macedonia."  He  had  apparently  gone  so  far  as  to 
arrange  for  his  passage  and  go  on  board,  and  was  nearly  departed,  before  he  got  the 
warning  news,  and  changed  his  plan. 

These  verses  bring  under  notice — I.  The  fragmentary  character  of  Gospel  history. 
These  few  sentences  extend  over  a  period  of  nearly  twelve  months,  during  which 
what  wonderful  things  have  occurred,  what  privations  endured,  perils  braved,  dis- 
cussions conducted,  souls  converted  !  II.  The  mystery  of  difficulties  in  connection 
with  duty.  Antecedently  one  might  have  thought  that  the  Divine  Father  would  have 
provided  that  a  man  like  Paul  should  have  no  thorns  in  his  path.  III.  The  uncon- 
querableness  of  a  Christ-like  love.  Mark  it — 1.  In  Paul's  remahiing  at  Ephesus 
until  the  "uproar" ceased.  He  did  not  abandon  the  vessel  in  the  storm.  2.  In  the 
spirit  with  which  he  withdrew.  He  calls  the  disciples  together  and  "embraced 
them."  No  amount  of  trial  could  cause  Paul  to  relinquish  his  blessed  mission. 
TJiomas. 

Let  us  realize  what  happened  in  these  eventful  months.  St.  Paul  wi-ote  First 
Corinthians  in  April  a.d.  57.  In  May  he  passed  to  Troas,  where,  as  we  learn  from 
Second  Corinthians,  he  labored  for  a  short  time  with  much  success.  He  then  passed 
into  Macedonia,  urged  on  by  his  restless  anxiety  concerning  the  Corinthian  Church. 
In  Macedonia  he  labored  during  the  following  live  or  six  months.  How  intense  and 
absorbing  must  have  been  his  work  during  that  time  !  It  was  then  that  he  preached 
the  Gospel  with  signs  and  wonders  round  about  even  unto  Illyricum,  as  he  notes  in 
Romans  xvi.  19,  an  epistle  written  this  very  year  from  Corinth.  He  penetrated, 
therefore,  into  the  mountainous  districts  west  of  Berea,  bearing  the  Gospel  tidings 
into  cities  and  villages  which  had  as  yet  heard  nothing  of  them.  But  preaching  was 
not  his  only  work  in  Macedonia.  He  had  written  his  first  Epistle  to  Corinth  from 
Ephesus  a  few  months  before.  From  Macedonia  he  despatched  his  second  Corinth- 
ian Epistle,  which  must  be  carefully  studied  if  we  desire  to  get  an  adequate  idea  of 
the  labors  and  anxieties  amid  which  the  Apostle  was  then  immersed  (see  Cor.  ii.  13, 
and  vii.  5  and  6).  And  then  he  passed  into  Greece,  where  he  spent  three  months  at 
Corinth,  settling  the  afl'airs  of  that  very  celebrated  but  very  disorderly  Christian 
community.  The  three  months  spent  there  must  have  been  a  period  of  overwhelm- 
ing business.  While  he  was  immersed  in  all  the  local  troubles  of  Corinth,  he  had  to 
find  time  at  Corinth  to  write  the  Epistle  to  the  Galatians  and  the  Epistle  to  the 
Romans.  But  tliis  was  not  all,  or  nearly  all.  St.  Paul  was  at  the  same  time  en- 
gaged in  organizing  a  great  collection  throughout  all  the  churches  where  he  had  min- 
istered on  belialf  of  the  poor  Christians  at  Jerusalem.  All  these  things  combined 
must  have  rendered  this  period  of  close  upon  twelve  months  one  of  the  Apostle'.s 
busiest  and  intensest  times.     Stokes. 

4 — 6,  accompanied  him,  we  find  Trophimus  went  to  Jerusalem  (xxi.  29) 
and  that  Ai-istarchus  was  with  St.  Paul  in  the  voyage  to  Rome  (xxvii.  2).  Sopater 
.  .  Berea,  see  Gk.,  Sopater,  son  of  Tyrrhus:  perh.  to  dis.  from  Sosipater,*  an- 
other form  of  same  name.  Aristarchus,  named  before./  Secundus,  of  whom 
ttotUing  known.    Tychicus"  (J'orlunate),  prob.  au  Ephesian.    Trophimus*  (.one 


Chap.  Z3C.  7— za. 


ACTS. 


611 


nourished),  an  Ephesian.  Troas,"  sea-port  nr.  Hellespont,  S.  of  anc.  Troy.  Con- 
siderable ruins,  now  Eski  Stamboul.  we  sailed,  in  this  verse  the  change  of  pro- 
noun indicates  that  the  writer  of  the  narrative  again  becomes  a  fellow-traveller  with 
St.  Paul.  Philippi  {see  notes  Ac.  xvi).  after  .  .  btead,  Passover.  St. 
Paul  came  to  Philippi,  found  St.  Luke  there,  celebrated  the  Passover,  and  then 
sailed  away  with  St.  Luke  to  join  the  company  who  had  gone  before,  five  days, 
on  the  tiftli  day.     His  journey  to  Europe  had  occ.  2  dys.* 

Paul  accompanied  by  friends. — I.  These  are  not  deterred  by  persecutions.  II. 
They  accompany  Paul  because  of— 1.  Their  love  to  Christ;  2.  Their  love  to  him;  3. 
Their  desire  to  see  Christianity  spread  through  the  world.  III.  Their  love  and  kind- 
ness is  not  without  its  reward  :  1.  They  shall  receive  peace  of  mind  in  this 
world;  2.  In  the  world  to  come  they  shall  be  eternally  blest. 

Tlie  early  Christians. — Pliny,  however,  writing  of  the  state  of  affairs  in  Bithy- 
nia, — and  it  bordered  upon  the  province  where  Troas  was  situated, — tells  us  from 
the  confession  extracted  out  of  apostate  Christians  that  "the  whole  of  their  fault  lay 
in  this,  that  they  were  wont  to  meet  together  on  a  stated  day,  before  it  was  light, 
and  sing  among  themselves  alternately  a  hymn  to  Christ  as  God,  and  to  bind  them- 
selves by  a  sacrament  (or  oath)  not  to  the  commission  of  any  wickedness,  but  not  to 
be  guilty  of  theft  or  robbery  or  adultery."  After  this  early  service  they  then  sepa- 
rated, and  assembled  again  in  the  evening  to  partake  of  a  common  meal.  The 
Agape  or  Love-Feast  was  united  with  the  Holy  Communion  in  St.  Paul's  day. 
Stokes. 

7 — g.  first  .  .  week,  which  had  now,  in  memory  of  the  resurrection,  be- 
gun to  be  observed  as  a  holy  day  by  Christians.  In  an  Epistle  written  before  this 
visit  to  Troas  (1  Cor.  xvi.  2)  the  day  is  appointed  by  St.  Paul  as  the  special  time 
when  the  Christian  alms  should  be  laid  aside.  Cam.  B.  break  bread.  Lord's 
Supper;  in  the  evening,  contitiued  .  .  midnight,  a  long  discourse;  yet 
not  too  long  considering  the  preacher,  the  subject,  the  occasion.  They  might  never 
hear  him  again,  there  .  .  lights,  or  lamps;  the  "  many  lights"  shows  that 
it  was  not  a  mere  gathering  of  one  or  two  with  the  Apostle  and  his  friends,  but  a 
settled  Christian  congregation,  upper  chamber,  third  story  {v.  9).  l^utychus 
{fortunate),  fortunate  in  hearing  P.,  unfortunate  in  falling,  fortunate  in  being  re- 
stored, window,  the  window  in  that  climate  was  only  an  opening  in  the  wall,  and 
not,  as  in  our  country,  provided  with  a  framework. 

Paul  at  Troas. — We  have  here  religious  institutions — sanctioned  by  Christian- 
ity. 1.  "The  first  day  of  the  week."  This  is  the  first  account  we  have  of  the  ob- 
servance of  this  day,  and  from  that  time  to  this  it  has  been  observed  for  religious 
purposes  (1  Cor.  xvi.  2 ;  Rev.  i.  10).  2.  The  Lord's  Supper,  which  has  also  been 
observed  ever  since,  and  so  has — 3.  The  preaching  of  the  Gospel.     Tliomas. 

Many  lights. — The  common  Oriental  lamp  was,  and  is,  a  shallow,  oblong  vessel 
of  clay,  containing  oil,  with  a  handle  at  one  end,  and  a  lip  for  the  wick  to  rest  on,  or 
a  small  aperture  for  it  to  pass  through  at  the  other.  The  illuminating  power  of  these 
lamps  is  very  small,  and  their  power  of  defiling  the  atmosphere  is  great.  Hence  the 
need  of  many  lamps;  hence,  also,  perhaps,  the  heavy  stupor  which  fell  upon  Euty- 
chus.  To  this  day  one  of  the  things  which  surprises  a  stranger  on  entering  a  Mo- 
hammedan mosque  is  the  great  number  of  suspended  lamps  which  he  sees.  This  is 
necessary  from  the  small  illuminating  power  of  the  lamps,  and  the  great  spaces 
which  they  have  to  illuminate.     S.  8.  Times. 

lo — la.  fell  .  .  embracing,  as  the  prophet  of  old."  The  access  to 
Eastern  houses  was  by  a  staircase  on  the  outside,  so  that  the  way  down  would  be  at 
hand,  trouble  not,  i.e.,  do  not  lament,  life  .  .  him,  miraculously  re- 
stored, broken  bread,  the  best  texts  give  "the  bread,"  i.e.,  the  bread  of  the 
Eucharistic  service,  and  eaten,  i.e.,  partaken  of  the  more  substantial  meal  of 
the  "  Agape,"  which  in  the  early  Church  followed  after  the  Communion,  break 
.  .  day,  at  5  a.m.  at  that  season,  brought  .  .  alive,  into  the  assembly. 
comforted,  by  restoration  of  Eutychus,  and  words  of  Paul. 

Eidychus. — I.  The  holy  zeal  of  the  Apostle  Paul — 1.  In  the  season;  2.  In  the 
length  of  this  discourse  (v.  9).  II.  The  influence  of  the  body  in  interrupting  the 
exercises  of  devotion.  It  is  an  effect  wh. — 1.  Greatly  distresses  the  minds  of  God's 
people;  2.  Shall  soon  be  completely  done  away.  HI.  An  affecting  instance  of  the 
uncertainty  of  human  life — 1.  No  age  exempts  us;  2.  No  place  is  secure  from  the 
attacks  of  death.     Spencer. 


a  Ac.  xvi.  8,  11; 
2  Co.  11.  12 ;  2  Ti. 
iv.  13. 

And  they  had 
gone  before  tor  a 
very  good  rea- 
son. They  were 
all,  except  Tim- 
othy, Gentile 
Christians,  per- 
sons therefore 
who,  unlike  St. 
Paul,  had  noth- 
ing to  do  with 
the  national 
rites  and  cus- 
toms of  born 
Jews. 

b  Ac.  xvi.  11. 

Troas  could  not 
be  without  much 
Interest  both  to 
St.  Paul  and 
Luke  and  Tim- 
othy, for  at  least 
these  three  had 
been  here  togeth- 
er, on  that  for- 
mer visit  when 
they  were  called 
over  to  Macedo- 
nia by  a  vision. 
Aristarchus  and 
Secundus  repre- 
sented in  part 
the  fruits  which 
God  had  granted 
to  their  work. 
Cam.  B. 


Butychus 

"  Many  lights,  so 
that  their  meet- 
ings should  give 
rise  to  no  scan- 
dal."   Bengel. 

"  When  a  man 
says  he  received 
a  blessing  under 
a  sermon,  I  beg 
to  inquire  what 
effect  it  has  pro- 
duced.  The 
Roman  soldiers 
proved  the  effect 
produced  by  An- 
tony's sermon, 
when  they  flew 
to  avenge  the 
death  of  Caesar." 
J.  Newton. 


Paul  departs 
from  Troas 

c  2  K.  iv.  34. 

"Mr.  Nlcoll  of 
Exeter,  once 
preaching,  saw 
several  asleep, 
and  therepon  sat 
down.  Upon  his 
silence,  they 
awoke  and  stood 
up  with  the  rest, 
upon    which    he 


678 


ACTS. 


Chap.  xs.  13 — x6. 


A.D.  58, 

arose  and  said, 
•  The  sermon  is  not 
yet  done,  but  now 
you  are  awake,  I 
hope  you  will 
hearken  more 
diligently,'  and 
then  went  on." 


Assos  and 
Mitylene 

The  Apostle 
never  forgot  that 
an  effective 
ministry  of  souls 
must  be  based 
on  deep  personal 
knowledge  of  the 
things  of  God. 

"It  has  been  sug- 
gested that  Paul 
may  have  been 
subject  to  sea 
sickness;  hence 
kept  on  land 
wherever  pos- 
sible." Webster, 
Wilkinson.  Cal- 
vin; see  xxvU.  3. 

"He  preferred 
walking,  though 
he  had  passed 
the  previous 
night  without 
sleep.and  though 
Assos,  as  Eusta- 
thius  observes, 
was  a  town  diffi- 
cult and  danger- 
ous to  get  to." 
Bengel. 


CMOS  to 
Miletus 

o  Ac.  xxlv.  17. 
b  Ac.  xxi.  21. 

"  That  he  might 
keep  Pentecost 
at  the  very  place 
where  the  Holy 
Ghost  descend- 
ed; have  an  op- 
portunity of 
preaching  Christ 
to  the  vast  con- 
course of  the 
people  at  the 
feast:  win  over 
the  Jews  by  his 
observance  o  f 
their  law ;  and 
silence  the  ca- 
lumnlouscharge 
of  his  being  hos- 
tile to  It."  Ques- 
nel. 

"Every  great 
and  command- 
ing movement  In 
the  annals  of 
the  world  Is  the 
triumph  of  en- 
thusiasm." Em- 
trmm. 


Modes  of  preaching. — A  celebrated  divine,  who  was  remarkable,  in  the  first 
period  of  his  ministry,  for  a  boisterous  mode  of  preaching,  suddenly  changed  his 
whole  manner  in  the  pulpit,  and  adopted  a  mild  and  dispassionate  mode  of  address. 
One  of  hia  brethren  observing  it,  inquired  of  him  what  had  induced  him  to  make  the 
change.  He  answered,  "When  I  was  young,  I  thought  it  was  the  thunder  that 
killed  the  people ;  but  when  I  grew  wiser,  I  discovered  that  it  was  the  lightning.  So  I 
determined,  in  future,  to  thunder  less  and  lighten  more."  Thornton. — Long  Sermo)is. 
Complaints  against  long  religious  services  are  very  frequent.  Few  things  appear  so 
bad  to  some  persons  as  to  be  kept  in  the  house  of  God  more  than  one  or  two  hours. 
Let  us  see  how  it  was  in  the  seventeenth  century.  Mr.  Howe  was  then  minister  of 
Great  Torrington  in  Devonshire.  His  labors  here  were  characteristic  of  the  times. 
On  the  public  fasts,  it  was  his  common  method  to  begin  about  nine  in  the  morning 
with  a  prayer  for  about  a  quarter  of  an  hour,  in  which  he  begged  a  blessing  on  the 
work  of  the  day;  and  afterwards  read  and  expounded  a  chapter  or  psalm,  in  which 
he  spent  about  three  quarters  of  an  hour;  then  pra}'ed  an  hour,  preached  another 
hour ;  and  prayed  again  for  half  an  hour.  After  this,  he  retired,  and  took  a  little 
refreshment,  for  a  quarter  of  an  hour  or  more,  the  people  singing  all  the  while.  He 
then  returned  to  the  pulpit,  prayed  for  another  hour,  gave  them  another  sermon  of 
about  an  hour's  length,  and  so  concluded  the  service  of  the  day,  about  four  o'clock 
in  the  afternoon,  with  half  an  hour  or  more  of  prayer. 

13,  14.  Assos,  sea-port  in  Mysia,  24  ms.  S.  of  Troas.  afoot,  land  journey, 
by  the  paved  road,  ab.  20  ms.  Mitylene,  cap.  of  Lesbos;  on  E.  side  of  the 
island,  30  ms.  fr.  Assos.  Present  cap.  Castro,  on  site  of  old.  The  isle  itself  now 
called  Metelino. 

Paid  alone  on  his  way  to  Aftsos. — The  quiet  hours  of  a  much  employed  servant 
of  God,  as  hours  of — I.  Testing  intercourse  with  himself;  H.  Holy  communion  with 
the  Lord;  HL  Blessed  rest  from  the  tumult  of  the  world;  IV.  Earnest  coUectedness 
for  new  conflicts.     Gerok. 

Persevering  purpose. — On  one  bright  summer  day,  the  boy  Warren  Hastings, 
then  just  seven  years  old,  lay  on  the  bank  of  the  rivulet  which  flows  through  the 
old  domain  of  his  house  to  join  the  Isis.  There,  as  three  score  and  ten  years  later 
he  told  the  tale,  rose  in  his  mind  a  scheme,  which,  through  all  the  turns  of  his  event- 
ful career,  was  never  abandoned.  He  would  recover  the  estate  which  had  belonged 
to  his  fathers.  He  would  be  Hastings  of  Daylesford.  This  purpose,  formed  in  infancy 
and  poverty,  grew  stronger  as  his  intellect  expanded,  and  as  his  fortune  rose.  He 
pursued  his  plan  with  that  calm  but  indomitable  force  of  will  which  was  the 
most  striking  peculiarity  of  his  character.  When,  under  a  tropical  sun,  he  ruled 
fifty  millions  of  Asiatics,  his  hopes,  amidst  all  the  cares  of  war,  finance,  and  legisla- 
tion, still  pointed  to  Daylesford.  And  when  his  long  public  life,  so  singularly  check- 
ered with  good  and  evil,  with  glory  and  obloquy,  had  at  length  closed  forever,  it  was 
to  Daylesford  that  he  retired  to  die.     Macaulay. 

15,  16.  Chios,  DOW  Scio,  S.  of  Lesbos:  anc.  famous  for  its  wine.  Samos, 
an  island  in  the  .^gean  sea:  seat  of  Juno-worship,  birth-place  of  Pythagoras,  tar- 
ried at  Trogyllium,  the  oldest  MSS.  omit  these  words.  Miletus,  city  of 
Asia.  ab.  28  m.  S.  of  Ephesus.  Old  cap.  of  Ionia.  Native  place  of  Thales,  Anaxi- 
mander,  etc.  Luxurious  and  licentious  city :  near  its  site  now  stands  the  poor  vill. 
of  Palat,  or  Palatsha.  Paul  .  .  Asia,  in  the  midst  of  a  large  Christian  con- 
gregation, such  as  we  know  to  have  existed  in  Ephesus,  there  would  have  arisen 
many  causes  of  delay  which  the  Apostle  in  this  rapid  journey  desired  to  avoid. 
Luonby.  hasted  .  .  Pentecost  (1)  to  deliver  alms  to  the  Christians;"  (2) 
to  refute  calumnies;''  (3)  to  meet  the  visitors  to  the  feast. 

Paul  on  his  way  to  Jerusalem. — I.  His  unwearied  industry.  He  travels  from 
place  to  place:  1.  Sometimes  on  foot;  2.  All  alone.  II.  The  reason  why  he  wished 
to  be  at  Jerusalem  at  the  feast  of  Pentecost:  I.  Not  that  he  placed  any  religion  in 
observing  this  abrogated  feast;  2.  But  because  he  would  have  a  fairer  opportunity 
to — 1.  Glorify  Christ;  2.  To  propagate  the  Gospel.     Burkitt. 

Singleness  of  purpose. — When  Audubon,  the  celebrated  American  ornithologist, 
was  in  Paris  he  grew  quite  weary  of  it,  and  his  diary  does  not  contain  a  cheerful 
word  about  that  gay  city  until  he  writes,  "The  stock-pigeon  roosts  in  the  trees  of 
the  garden  of  the  Tuileries  in  great  numbers ;  blackbirds  also  do  the  same,  and  are 
extremely  noisy  before  dark ;  some  few  rooks  and  magpies  are  seen  there  also.  In 
the  Jardin,  or  walks  of  the  Palais  Royal,  common  sparrows  are  prodigiously  plentiful. 


Chap.  XX.  X7— 24. 


679 


The  mountain  finch  passes  in  scattered  numbers  over  Paris  at  this  season,  going  north- 
erly." So  also  when  in  London,  the  great  naturalist  was  quite  out  of  his  element,  and 
only  seemed  pleased  when  a  flight  of  wildfowl  passed  over  the  city.  Here  was  the  secret 
of  his  success — his  complete  absorption  in  his  one  study — birds  alone  had  charms 
for  him.  "We  who  would  attain  to  eminence  in  the  service  of  Christ  must  let  the 
love  of  souls,  in  an  equal  way,  master  and  engross  us.  When  writing  a  paper  for 
the  Natural  History  Society  upon  the  habits  of  the  wild  pigeon,  Audubon  says,  "So 
absorbed  was  my  whole  soul  and  spirit  in  the  work,  that  I  felt  as  if  I  were  in  the 
woods  of  America,  among  the  pigeons,  and  my  ears  were  filled  with  the  sound  of 
their  rustling  wings."  We  should  all  write,  speak,  and  preach  for  our  Lord  Jesus 
far  more  powerfully  if  our  love  to  the  Lord  were  a  passion  so  dominant  as  to  make 
the  great  realities  of  eternity  vividly  real  and  supremely  commanding  in  our  minds. 
Bpurgeon. 

17 — 21.  and  .  .  Bphesus,  at  Miletus  the  Apostle  and  his  party  must  have 
tarried  more  than  one  day.  It  would  take  quite  that  time  to  send  his  messenger  and 
summon  those  whom  he  wished  to  see.  elders,"  the  Gk.  word  is  presbuteroi,  and 
might  be  rendered  "presbyters."  These  men  are  called  (ver.  28)  episcopoi,  i.e., 
"bishops"  or  "overseers."  It  is  well  established  that  the  titles  "presbyter"  and 
'•  bishop  "  were  in  the  early  days  of  the  Church  synonymous.  Gumh.  B.  after,  etc., 
how  I  conducted  myself  among  you.*  humility,  lowliness,  opp.  to  high-minded- 
ness."  tears,  accompanying  his  appeals  and  prayers,  temptations,  trials,  per- 
secutions, kept  .  .  you,  not  speaking  for  applause,  not  regarding  censure. 
publicly,  synagogue,''  school  of  Tyrannus.'  house  .  .  house,  family  gath- 
erings, private  meetings,  personal  intercourse,  testifying,  bearing  witness  to 
the  importance  of  repentance  and  faith.  Jews  .  .  Greeks,  one  way  of  sal- 
vation for  all. 

How  should  a  Christian  minister  govern  his  church  ? — I.  He  is  to  live  among 
his  people.  1.  His  life  is  to  be  devoted  to  their  service  (ver.  19).  2.  He  is  to  enter 
into  the  circle  of  their  life,  as  a  friendly  sympathizer  in  their  jo5's  and  sorrows  (ver. 
18).  3.  He  is  to  enlighten  them  by  his  example,  and  yet  to  continue  humble,  con- 
scious of  his  own  weakness  (ver.  19).  II.  He  is  to  impart  to  them  the  whole  truth. 
1.  To  communicate  the  whole  truth — repentance  and  faith  (ver.  21).  2.  To  do  so  in 
living  application  to  the  necessities  of  the  times  (ver.  20).  3.  To  every  one  in  par- 
ticular, that  so  he  may  account  to  God  for  every  soul  (vers.  20,  26,  27).  III.  He  is 
to  sufler  for  them.  1.  He  looks  courageously  forward  in  faith  to  the  threatening- 
storms  (vers.  22,  23).  2.  He  joyfully  gives  up  even  his  life  for  Him  who  gave  Him- 
self for  us  all  (vers.  24,  25).  3.  He  confidently  commends  himself  and  his  flock,  in 
life  and  death,  to  the  grace  of  God  (ver,  32).     Lisco. 

Bepentance  and  faith. — In  the  year  1680  Mr.  Philip  Henry  preached  on  the  doc- 
trine of  faith  and  repentance,  from  several  texts  of  Scripture.  He  used  to  say  that 
he  had  been  told  concerning  the  famous  Dr.  Dod,  that  some  called  him  iu  scovn  faith 
and  repentance,  because  he  insisted  so  much  upon  these  two  in  all  his  preaching. 
"But,"  says  he,  "if  this  be  to  be  vile  I  will  be  yet  more  vile,  for  faith  and  repent- 
ance are  all  in  all  in  Christianity."  Concerning  repentance  he  has  sometimes  said, 
"If  I  were  to  die  in  the  pulpit  1  would  desire  to  die  preaching  repentance;  or  if  I 
were  to  die  out  of  the  pulpit,  I  would  desire  to  die  practising  repentance."  And  he 
had  often  this  saying  concerning  repentance,  "He  that  repents  every  day  for  the 
sins  of  every  day,  when  he  comes  to  die,  will  have  the  sins  of  but  one  day  to  repent 
of." 

22 — 24.  bound  .  .  spirit,  moved  by  invincible  purpose.  His  soul  led  in 
bonds  by  the  will  of  Christ.  "  The  verb  implies  that  he  felt  there  was  no  fi'eeing 
himself  from  the  impulse  to  go."  not  .  .  there,  not  anxious  either,  but  leav- 
ing the  future  with  God.  Holy  Ghost  witnesseth,  the  Holy  Ghost  had  moved 
the  disciples  (xxi.  4)  and  Agabus  (xxi.  11)  to  warn  him  of  the  suflerings  which  were 
at  hand.  We  may  suppose  too  that  such  warnings  came  more  frequently  than  St. 
Luke  has  recorded  them,  abide  me,-''  awaiting  me  in  every  place,  move  me,^ 
shake  my  confidence  in  Christ,  or  cause  me  to  diverge  fr.  my  course,  finish  .  . 
course,  holding  my  life  of  no  account,  ministry,  service,  stewardship,  which 
.  .  Jesus,  to  whom  I  must  render  ace.  to  .  .  God,  this  is  my  ministry  and 
life-work. 

Finish  my  course  with  joy. — I.  The  delightful  and  most  animating  object  referred 
to  in  the  text — the  joyful  termination  of  our  ministerial  course.  11.  The  efiect  of 
Bach  contemplations  in  tending  to  realize  their  object,  and  to  become  the  means  of 


"Much  more 
profitable  and 
gracious  Is  doc- 
trine  by  en- 
sample  than  by 
rule."    Spenser. 


the  Bphesian 
elders  sent 
for 

a  Ac.  xlv.  23. 

b  1  Th.  lii.  10. 

c  Eg.  xU.  16 ;  Phi. 
11.3;  IPe.  V.  5. 

d  Ac.  xix.  8. 

e  Ac.  xix.  9. 

"  This  Is  the  only 
speech  recorded 
In  the  Acts  of  the 
Apostles  which 
we  can  be  sure 
that  the  writer 
heard  St.  Paul 
make." 

"Ephesus  was  no 
doubt  the  great- 
est centre  of 
Christian  life  In 
Proconsular 
Asia,  and  all  that 
was  done  else- 
where would  be 
reported  there." 

"The  E.  V.  has 
hardly  dealt  fair- 
ly In  this  case 
with  the  sacred 
text,  since  It 
ought  there, as  in 
all  other  places, 
to  have  been 
'bishops,'  that 
the  fact  of  elders 
and  bishops  hav- 
ing been  origi- 
nally and  apos- 
tolically  synony- 
mous might  be 
apparent  to  the 
ordinary  English 
reader,  which 
now  it  l3  not." 
AlforeC. 

Paul's 
fixedness  of 
purpose 

/  Ac.  ix.  16;  1 
Th.  Hi.  3. 

g  2  Co.  xii.  10. 

Course=race. 
Similitude  pecu- 
liar to  Paul.  Ac. 
xili.  25;  1  Co.  ix. 
24:  Phi.  ill.  U: 
2  Tl.  iv.  7.  Alford. 

"Let  no  man  pre- 
sume that  he  can 
see  prospec- 
tively Into  the 
ways  of  Provi- 
dence. His  part 
la  to  contemplate 


680 


them  In  the 
past,  and  trust 
in  them  for  the 
future."  Dr. 
Soutlieij. 

"We  must  trust 
God,  where  we 
cannot  trace 
Him."    Adam. 


he  protests 

his 

faithfulness 

a  Ez.  lii.  18;  Ac. 
xviii.  6. 

6  2  Co.  Iv.  2;  Ga. 
1.10. 

"The  belief  that 
we  shall  never 
die  is  the  foun- 
dation of  our 
dying  well.  " 
Turrelin. 

"  It  Is  a  poor 
sermon,"  says 
George  White- 
fleld,  "that 
gives  no  of- 
fence—that 
neither  makes 
the  hearer  dis- 
pleased with 
himself  nor  with 
the  preacher." 
Bib.  ni. 


parting 
counsels 

c  So  Grieshach, 
Lachmann,  liorne- 
mann,  Tischendorf, 
Meyer,  Tregelles; 
but  Bengel,  MM, 
Alford,  etc.,  de- 
cide for  God.  In 
Paul's  Eps.  "Ch. 
of  God "  occurs 
eleven  times, 
"Ch.  of  Christ" 
once,  "Ch.  of  the 
Lord"  never.  For 
a  view  of  testi- 
monies in  this 
case,  see  David- 
son, Lee.  Bih .  Crit. 
17.5.  He  prefers 
"the  Lord"  as 
the  prob.  read- 
ing. 

d  2  Tl.  11.  17;  1 
Tl.  1.  £0. 

"Of  the  greatness 
of  Christ's  love  to 
His  sheep  there 
are  two  great 
proofs  in  the 
words  sanguis 
and  teslamentum  ; 
sanguis,  a  great 
price,  and  testa- 
menlum,  a  great- 
legacy  :  sanguis, 
what  He  suf- 
fered ;      ttttamen- 


A  CTS. 


Chap.  XX.  25—30. 


insuring  that  tranquil  satisfaction  at  the  close  of  our  ministry,  which  is  set  before  us 
in  this  passage,  as  a  sufficient  requital  for  every  privation  and  hardship  experienced 
in  its  discharge.  The  best  characteristics  of  such  a  ministry  will  be  invariably 
found  in — 1.  the  directness  of  its  reference  to  the  Saviour;  2.  Uncompromising 
fidelity;  3.  The  absence  of  all  self-indulgence;  4.  Anxiety  for  the  welfare  of  our 
people.     McAll. 

Danger  to  be  met. — Ten  years  ago,  whilst  in  college  (if  I  may  be  forgiven  a  per- 
sonal reference),  I  read  what  I  thought  then  and  think  still,  to  be  one  of  the  noblest 
avowals  ever  made.  I  quote  it  because  of  its  influence  upon  my  own  life  then  and 
since.  "If"  (said  Francis  Xavier)  "those  islands  had  scented  woods  and  mines  of 
gold,  Christians  would  have  courage  enough  to  go  thither,  nor  would  all  the  perils  in 
the  world  prevent  them.  They  are  dastardly  and  alarmed,  because  there  are  only 
the  souls  of  men  to  be  gained.  And  shall  love  be  less  hardy  than  avarice  ?  '  They 
will  destroy  me,'  you  say,  'by  poison.'  It  is  an  honor  to  which  such  a  sinner  as  I 
am  may  not  aspire.  But  this  I  dare  to  say,  that  whatever  form  of  torture  or  of 
death  awaits  me,  I  am  ready  to  sufler  it  ten  thousand  times  for  the  salvation  of  a 
single  soul."     Longhurst. 

25 — 27.  know  .  .  more,  a  conviction,  not  a  mere  presentiment. 
among  .  .  gone,  though  speaking  to  the  Ephesians  only,  the  memory  of 
the  Apostle  recalls  those  missionary  visits  throughout  Proconsular  Asia  which  we 
may  feel  sure  that  he  made  during  his  "three  years'  residence  at  Ephesus."  to 
record,  to  witness,  to  testify,  pure  .  .  men,"  having  faithfully  warned  all. 
all    .     .     counsel,*  all  the  plan  of  God  for  saving  man,  concealing  nothing. 

Ministerial  responftibility. — I.  What  the  Scriptures  have  said  indicating  such 
responsibility.  II.  The  modes  in  which  this  curse,  tlie  blood  of  our  people,  may  be 
incurred  by  pastors.  III.  The  fearful  character  of  the  guilt  thus  incurred. 
Williams. 

Ministerial  faithfulness. — The  Pope  requests  a  Dominican  bishop  to  repair  to 
Florence  and  answer  the  abbot's  (Savonarola's)  sermons.  "Holy  Father,  I  will 
obey;  but  I  must  be  supplied  with  arms."  "What  arms  ?"  "This  monk,"  replied 
the  bishop,  "says  we  ought  not  to  keep  concubines,  commit  simony,  or  be  guilty  of 
licentiousness.  If  in  this  he  speaks  truly,  what  shall  I  reply?"  "What  shall  we 
do?"  said  the  Pope.  "Reward  him,  give  him  a  red  hat,  make  a  Cardinal  and  a 
friend  of  him  at  once."  Savonarola  kindly  receives  the  papal  messenger,  and  for 
three  days  listens  to  his  arguments,  but  is  unconvinced.  The  tempting  bribe  is  then 
offered,  "  Come  to  my  sermon  to-morrow  morning,  and  you  shall  hear  my  answer." 
How  great  was  the  emissary's  surprise  at  hearing  more  daring  denunciations  than 
ever  from  Savonarola,  who  exclaimed,  "No  other  red  hat  will  I  have  than  that  of 
martyrdom,  colored  with  my  own  blood."  Newman  Hall.  It  was  a  noble  eulogium 
that  Louis  XIV.  passed  on  one  of  his  preachers,  Massillon:  "  I  don't  know  how  it  is: 
when  I  hear  my  other  chaplains  I  admire  them;  but  when  I  hear  Massillon  I  always 
go  away  dissatisfied  with  myself."    Jay, 

28 — 30.  heed  .  .  yourselves,  that  you  also  may  be  pure  fr.  the  blood 
of  men.  flock,  that  they  may  be  kept  fr.  heresy  and  sin.  "  The  Apostle  now  re- 
signs into  their  hands  a  charge  which  before  had  been  his  own."  He  commits  to 
them,  as  Christ  had  at  first  to  St.  Peter,  the  charge  to  feed  both  lambs  and  sheep,  in 
the  name,  and  with  the  word,  of  the  "  good  Shepherd  "  himself,  overseers,  or 
elders,  sliepherds.  We  have  no  information  how  these  "  elders  "  had  been  chosen  or 
appointed,  but  we  can  see  from  this  verse  that  there  had  been  some  solemn  setting 
apart  of  the  men  for  their  office,  of  God,  of  the  Lord."  purchased,  the  verb 
implies  the  "  making  of  what  is  bought  i)eculiarly  one's  own."  It  is  not  the  usual 
word  for  buying,  wolves,  heretical  and  false  teachers,  your  .  .  selves,  i-f-, 
the  Church  to  wh.  you  belong,'*  such  as  HymeniEus,  Alexander,  Philetus. 

A  pastor's  review  of  his  ministry. — I.  The  work  itself,  as  a  work  of  life.  H. 
The  character  of  a  pastor,  or  the  nature  of  the  pastoral  office  as  indicated  by  this 
address  of  Paul:  1.  Paul  could  say  he  was  "pure  from  the  blood  of  all  men;" 
2.  He  had  "  not  shunned  to  declare  all  the  counsel  of  God;  "  3.  He  had  set  before 
them  an  example  of  industry.  HI.  The  calmness  with  which  Paul,  in  view  of  tlie 
past,  contemplated  the  future,  and  the  illustration  thus  furnished.     Barnes. 

The  sliepherd,  or  overseer,  is  re.sponsible  to  his  emi)loyer  for  the  safety  of  tlie 
sheep,  and  he  must  render  a  strict  account  of  that  which  has  been  lost,  or  which  has 
perished.     Here,  is  an  extract  from  Oriental  law  on  this  point,  as  quoted  by  Paxlon: 


Chap.  XX.  31— 35. 


A  ors. 


681 


'•  Cattle  shall  be  delivered  over  to  the  cowherd  in  the  morning;  the  cowherd  shall 
tend  them  during  the  whole  day  with  grass  and  water;  and  in  the  evening  shall  re- 
deliver them  to  the  master,  in  the  same  manner  as  they  were  entrusted  to  him.  If, 
by  the  fault  of  the  cowherd,  any  of  the  cattle  be  lost  or  stolen,  that  cowherd  shall 
make  it  good.  Whea  a  cowherd  has  led  cattle  to  any  distant  place  to  feed,  if  any 
die  of  distemper,  in  spite  of  the  fact  that  the  cowherd  applied  the  proper  remedy, 
the  cowherd  shall  carry  the  head,  the  tail,  the  fore-foot,  or  some  such  convincing 
proof  taken  from  the  animal's  body,  to  the  owner  of  the  cattle.  Having  done  this, 
he  shall  be  uo  further  answerable.  If  he  neglects  to  act  thus,  he  shall  make  good 
the  loss."  Paul,  therefore,  compares  the  Ephesian  Church  to  a  flock  of  sheep,  seek- 
ing pasturage  under  the  guidance  of  their  shepherds.     S.  S.  Times. 

31,  32.  watch,"  "the  sort  of  watching  implied  is  that  unsleeping  alertness 
which  can  never  be  taken  by  surprise."  retnetnlaer,  let  my  example  show  the  im- 
portance of  tliis.  three  years,  time  roundly  stated,  word  .  .  grace,*  His 
sanctifying,  comforting  word,  "which  the  Christian  preachers  might  repeat  as  His 
words  to  the  converts  who  believed  on  His  name."  build,"  unite  on  foundation  of 
com.  faith,  strengthen,  establish,  increase,  an  inheritance,'*  the  oldest  texts 
gives  "  the  inheritance."  The  figure  is  taken  from  the  apportionment  of  the  promised 
land  among  the  Israelites,  all  .  .  sanctified,"  the  great  company  of  the  holy 
in  heaven. 

Sure  means  of  spiritual  prosperitij. — I.  You  cannot  too  soon  have  a  stated 
evangelical  and  devoted  ministry.  11.  Another  thing  important  to  your  welfare  is  a 
spirit  of  uniform  and  elevated  piety  in  the  Church.  HI.  You  will  need  also  a  tem- 
per of  mutual  concession  and  forbearance.  IV,  A  steady  and  zealous  regard  for  the 
religious  improvement  of  the  young.  V.  A  generous  support  of  the  benevolent 
movements  of  the  age.     VI.  Cultivate  habitually  the  spirit  of  prayer.     Dickenson. 

Christian  earnestness  :  Mr.  Betterton. — This  celebrated  actor,  being  one  day  at 
dinner  at  the  Archbishop  of  Canterbury's,  his  Grace  expressed  his  astonishment  that 
the  representation  of  fables  in  their  pieces  should  make  more  impression  upon  the 
mind  than  that  of  truth  in  the  sermons  of  the  clergy;  upon  which  Mr.  Betterton,  de- 
siring leave  to  explain  the  reason  of  it,  and  obtaining  it,  on  condition  of  preserving 
the  respect  due  to  religion,  said,  "  May  it  please  your  Grace,  it  is  because  the  clergy, 
in  reading  their  sermons,  pronounce  them  as  if  they  were  reading  fables;  but  we,  in 
acting  our  parts,  and  using  them  in  a  proper  gesture,  represent  them  as  matters  of 
fact." 

33 — 35.  I  .  .  coveted/  etc.,  this  not  so  much  in  self-praise,  as  in  warning 
them  against  avarice,  apparel,  no  small  part  of  Oriental  wealth  consisted  in  rai- 
ment." Yea,  ye  yourselves  know,  the  oldest  texts  omit  "  Yea."  The  working 
in  company  with  Aquila  and  Priscilla,  which  the  Apostle  began  in  Corinth,  was  prob- 
ably continued  when  they  came  together  to  Ephesus,  and  so  the  Apostle's  trade  and 
his  steady  pursuit  of  it  would  be  well  known  to  many  of  the  listeners,  hands,* 
no  doubt,  he  held  them  forth,  and  they  bore  marks  that  not  only  while  at  Ephesus, 
but  since  that  time  they  had  labored  for  the  means  of  living.  I  .  .  things, 
how  to  work,  and  how  to  teach,  and  how  to  give,  how  that  SO  labouring,  i.e., 
in  like  manner  as  the  Apostle  labored.  And  the  verb  implies  "wearying  toil."  how 
.  .  said,'  not  recorded  by  the  Evangelists,  Prob,  many  unrecorded  sayings  of 
Jesus  were  treasured  in  the  minds  of  early  discs, ;  the  Greek  has  an  emphatic  pro- 
noun, which  is  represented  in  the  R.V.,  "  he  himself  said" 

A  golden  stalk  gleaned. — I  propose  to  show  you  how  this  golden  saying  of  Christ 
holds  good  with  I'egard  to — I.  Service,  Here  I  do  not  speak  of  service  in  the  narrow 
sense  of  being  in  the  employment  of  another,  I  understand  by  it  all  good  offices 
done  to  others,  all  help  given,  all  kindness  rendered.  II.  Money,  Many  would 
count  that  a  hard  saying.  Yet,  in  the  right  spirit,  it  is  happier  to  give  than  to  get 
money.  HI.  Love.  Loving  is  the  happiness  of  our  Saviour ;  it  is  the  happiness  also 
of  God.  Edmond. — Tlie  blessedness  of  giving. — Consider  these  words  as — I.  Indi- 
cating the  principles  of  the  Divine  conduct  towards  us:  1.  This  giving  maybe  re- 
garded as  one  element  in  the  blessedness  of  God;  2.  Plainly  enforced  by  the  works  of 
nature,  it  is  still  more  emphatically  told  us  by  the  wonders  of  redemption ;  3.  Behold 
our  great  Redeemer  acting  upon  this  self-same  principle.  II.  Applying  to  ourselves: 
1.  There  is  great  blessedness  in  giving;  2.  The  blessedness  attached  to  the  final  re- 
ward. 3Iore  blessed  to  give  than  to  receive. — I.  It  is  more  blessed  to  communicate 
useful  knowledge  of  any  kind  than  merely  to  acquire  it.  II.  It  is  far  more  blessed 
to  honor  God  with  our  substance  than  to  acquire  it  for  its  own  sake,  or  to  spend  it 


tu7n,  what  He  did 
for  them."     Bp, 

Andreives. 


he  commends 
them  to  God 

a  2  Tl.  Iv.  5  ;  He. 
xiil.  17;  Ma.  xill. 
25 ;  Col.  1.  28. 

6  1  Tl.  Iv.  16;  Jo. 

xvli.  17. 

c  Ep.  11.  20—22. 

d  Jude  24;  1  Pe. 
1.5. 

eAc.  xxvl.18;  Ep. 
1.  18;  Col.  i.  12; 
ill.  24;  1  Pe  1.  3, 
4;  Re.  xxl.  27;Ro. 
vlll.  17. 

"I  commend 
you,"  says  Paul, 
"  to  God,  and  to 
the  word  of  His 
grace."  If  we 
may  venture  up- 
on a  very  literal 
translation  o  f 
the  word  it  is,  "I 
lay  you  down  be- 
side God."  Paul 
had  been  carry- 
ing the  Ephesian 
Church  on  his 
back  for  a  long 
time  now.  He 
had  many  fore- 
bodings as  to 
their  future.  He 
says,  "  I  cannot 
carry  the  load 
any  longer :  here 
I  lay  it  down  at 
the  Throne." 
Maclaren. 


he  enjoins 
the  duty  of 
self-sacrifice 

flS.xii.  3;  1  Co. 
Ix.  11.  12:  2  Co. 
Ix.  8,  9;  xll.  13. 

fl'Ezr.  ii.  69;  Ne. 
vU.  70:  Jobxxvli. 
16;  2  K.  V.  26. 

Ephesus  was 
famous  for  the 
manufacture  of 
beautiful  gar- 
ments. Athencetis, 
xll.  625. 

h  Ac.  xvlli.  3:  1 
Th.  11.  9;  2  Th. 
lit.  8. 

i  Lu.  Slv.  12,  14. 

"  You  can  scarce 
And  any  saint 
In  Scripture 
charged  with 
cove  tousness, 
because  it  Is  as 
poasibla    the 


682 


ACTS. 


Chap.  XX.  36—38. 


devils  should,  as 
the  man  that 
finally  takes  up 
his  chief  rest  and 
happiness  1 n 
anything  below 
God."     Baxter. 

"A  generous 
mind  never  en- 
joys its  posses- 
sions so  much  as 
when  others  are 
made  partakers 
of  them."  W. 
Jones. 


tie  prays 
with  tliem 
and  bids 
them 
farewell 


aDa.  vl.  10;  Lu. 
xxil.  41;  Ac.  ix. 
40;  xxl.  5. 


"The  early  Chris- 
tians usually 
knelt  in  prayer; 
except  on  the 
Lord's  Day  and 
the  seven  weeks 
before  Pentecost, 
when  they  stood, 
as  an  attitude 
more  significant 
of  gratitude  and 
joy."    Humphrey. 


fcGe.xlv.  14;xlvl. 

29. 


"  It  is  good  for 
friends  to  part 
with  prayer;  the 
rather  because, 
when  we  part,  we 
are  not  sure  that 
we  shall  ever 
meet  together 
again."  M. Henry. 


"Thoughts  are 
often  known  by 
events.  A  sudden 
accident  opens 
the  closet  of  the 
heart."    Caryl. 


in  self-gratification.  III.  The  principle  of  the  text  holds  good  in  its  application  to 
personal  eflbrts  for  the  salvation  of  souls.  IV.  It  is  blessed  to  dispense  good  in  the 
various  kind  offices  and  ministries  of  social  life.     Bev.  J.  M.  Sherwood. 

The  blessedness  of  giving. — One  of  the  best  things  said  by  the  late  George  Pea- 
body  is  this,  spoken  at  a  reunion  at  his  native  town:  "  It  is  sometimes  hard  for  one 
who  has  devoted  the  best  part  of  his  life  to  the  accumulation  of  money  to  spend  it 
for  others ;  but  practise  it,  and  keep  on  practising  it,  and  I  assure  you  it  comes  to  be 
a  pleasure."  Giving  and  receiving. — It  was  a  saying  of  Julius  Caesar,  that  no  music 
was  so  charming  in  his  ears  as  the  requests  of  his  friends  and  the  supplications  of 

those  in  want  of  his  assistance.     Benevolence. — A  gentleman  called  on  Mr.  H 

to  solicit  his  aid  towards  the  erection  of  a  Sunday-school-room  in  a  poor  and  popu- 
lous district.  Mr.  H.  contributed,  and  the  gentleman  began  to  thank  him  for  his 
contribution,  when  he  prevented  him  by  saying,  "  I  beg  you  will  give  me  no  thanks: 
I  thank  you  for  gi^^ng  me  an  opportunity  of  doing  what  is  good  for  myself.  I  am 
thankful  to  God  for  the  experience  I  have  had,  that  'it  is  more  blessed  to  give  than 
to  receive.'" 

36—38.  kneeled  down,"  bowing  his  knees,  sore,  severely,  heavily,  fell 
.  .  neck.  Oriental  custom.*  kissed,  the  word  is  not  the  simple  verb  but  ex- 
presses earnest,  sorrowing  salutations,  most  .  .  all,  not  so  much  the  parting, 
as  absence  of  hope  of  future  meeting,  they  .  .  skip,  remaining  with  him  to 
the  last  moment.  We  can  see  from  these  words  that  the  harbor  was  at  some  dis- 
tance from  the  town  of  Miletus. 

BcmVs  farewell  to  the  Ephesians. — I.  The  tears  of  the  noble  servants  of  God:  1. 
A  painful  tax  of  human  weakness,  which  even  the  best  have  to  pay  in — (1)  External 
trials;  (2)  Internal  temptations;  2.  A  precious  ornament  of  holy  souls,  from  which 
shines  forth  the  faithfulness  which  follows  the  Lord  in  suflering,  and  the  love  which 
weeps  over  the  misery  of  the  world ;  3.  A  fruitful  seed  for  the  beautiful  harvest  of  joy, 
which  shall  ripen  to  those  who  weep — (1)  Not  only  above  in  the  heavenly  plains,  where 
those  who  sow  in  tears  will  reap  in  joy;  but,  also — (2)  Below,  on  the  field  of  the 
heart,  since  their  labor  is  not  in  vain  in  the  Lord.  II.  The  saying  of  separating  love 
(compare  t?.  38  with  Jo.  xvi.  16):  1.  "With  its  bitterness — sorrow  of  orphanage — 
reproaches  of  conscience,  if  we  have  neglected  the  hour  of  our  merciful  visitation ; 
2.  "With  its  sweet  comfort — continued  uniting  in  the  Lord — reunion  with  the  Lord. 
Gei-ok. 

Br.  BushneWs  last  sermon. — It  was  read  to  a  religious  association  at  Hartford. 
"The  Doctor  had  been  previously  appointed  to  read  a  sermon  at  this  meeting, 
which  was  one  of  the  last  that  he  attended.  He  was  in  very  feeble  health,  and  the 
signs  of  physical  distress  were  only  too  apparent  in  his  speech  and  motions.  "When 
his  part  was  called,  he  said,  in  a  very  subdued  and  tender  voice,  'Brethren,  I  am 
going  to  read  you  what  is  probably  the  last  sermon  I  shall  write';  and  then  he  an- 
nounced his  subject.  '  Our  relations  to  Christ  in  the  future  life.'  In  the  circumstances, 
the  mere  announcement  of  such  a  subject  was  enough  to  put  us  all  into  a  state  of 
tender  awe.  It  did  not  seem  boldness  in  him  to  be  thus  looking  within  the  veil. 
"We  felt  that  he  was  to  speak  of  what  he  knew,  and  not  out  of  conjecture  merely.  As 
he  read  on  and  on,  we  listened  with  deepening  awe  and  tenderness  to  the  close. 
The  shadow  of  the  coming  separation  fell  upon  us,  and  when  the  reading  ceased 
there  was  a  strange  silence.  One  by  one  the  ministers,  as  they  were  called  upon, 
declined  to  speak.  Presently  one  was  called  upon  who  had  long  been  intimate 
witli  the  Doctor,  and  when  he  shook  his  head,  the  Doctor  said,  '  Come,  tell  us  what 
you  think  of  it.'  He  hesitated,  and  then  began,  '  Dr.  Bushnell  tells  us  that  this — is 
— his — last  sermon.'  He  could  get  no  farther,  but  gave  way,  and  broke  out  into 
loud  weeping.  And  we  all  wept  together  with  him.  It  was  like  the  parting  of  St. 
Paul  with  the  Ephesian  elders.  Then  we  knew  how  we  loved  him,  and  what  an 
unspeakable,  irreparable  loss  his  departure  would  be  for  us;  that  departure  which 
was  evidently  nigh  at  hand.  The  dear  old  Doctor  sat  there,  calmest  of  all;  his 
deep,  dark  eyes  glistening  with  tears,  his  face  radiant  like  Stephen's,  and  beheld  us 
with  a  look  of  heavenly  grace  and  benediction  until  the  weeping  ceased  and  the 
Master  seemed  to  have  made  Himself  manifest  in  a  great  peace." 


Chap.  xzi.  X — 6. 


ACTS. 


683 


CHAPTER   THE   TWENTY-FIRST. 


I — 3.  we,  Luke,  Trophimus,"  Aristarchus;'  and  perh.  others.  Coos,  or  Cos, 
small  isle  of  ^gean  ofl"  coast  of  Caria.  Temple  of  ^sculapius.  Now  called 
Stauchio.  Rhodes,"  famous  in  mod.  his.  as  the  stronghold  of  Knights  of  St.  John 
of  Jerusalem.  Patara,  coast-town  of  Lycia,  whose  famous  oracle  of  Apollo  almost 
rivalled  that  of  Delphos.  discovered,  sighted.  Tyre,  one  of  the  chief  ports  of 
Phoenicia,  and  a  city  of  very  great  antiquity.  It  was  built  partly  on  the  mainland 
and  partly  on  an  island,  and  is  often  mentioned  both  m  Scripture  and  in  profane 
literature.  It  is  noticed  as  a  strongly  fortified  city  as  early  as  Joshua  xix.  29.  Dist. 
fr.  Patara  340  ms. 

T7ie  isle  of  Rhodes. — This  famous  island  is  about  120  miles  in  circumference,  and 
its  nearest  approach  to  the  coast  of  Asia  Minor  is  at  the  distance  of  about  nine  miles 
to  the  south  of  the  promontory  of  Cynossema,  on  the  coast  of  Caria.  It  was  origi- 
nally an  independent  state,  which  got  into  a  flourishing  condition,  and  was  some 
time  able  to  keep  in  subjection  the  adjoining  parts  of  the  continent.  It  ultimately 
fell  into  the  hands  of  the  Romans;  from  the  Eastern  Empire  it  passed  to  the  Sara- 
cens; but  it  was  recovered  by  the  Greeks,  who  held  it  600  years  longer,  until  it  was 
wrested  from  them  by  the  Turks;  it  was  taken  from  them  by  the  Knights  of  St. 
John  of  Jerusalem,  who  held  it  till  1522,  when  the  Turks  recovered  it,  after  a  year's 
siege  and  the  loss  of  90,000  men, — the  Knights  withdrawing  to  Malta.  Rhodes  was 
noted  for  its  fine  climate  and  excellent  wines ;  and  its  inhabitants  were  powerful  at 
sea,  and  profited  largely  by  commerce.  It  was  most  talked  of,  however,  for  the 
brazen  Colossus  which  bestrode  the  entrance  of  the  harbor  of  the  city  of  Rhodes. 
It  was  reckoned  one  of  the  "seven  wonders,"  and  admitted  the  largest  ships  of  the 
time  to  sail  between  its  legs.  It  stood  seventy  cubits  high,  and  was  reckoned  to 
contain  720,000  lbs.  weight  of  brass.  It  was  thrown  down  by  an  earthquake,  after 
standing  fifty  or  sixty  years.  It  seems  that  on  account  of  this  statue,  the  Rhodians 
were  sometimes  called  Colossians,  whence  some  have  very  strangely  imagined  that 
they  are  the  persons  to  whom  Paul  addressed  his  epistle  under  that  name.  The  city 
of  Rhodes  was  one  of  the  principal  seats  of  learning  in  the  Roman  Empire;  the 
others  being  Athens,  Alexandria,  Tarsus,  and  Marseilles.  It  is  not  known  when  the 
Gospel  was  first  preached  here  and  a  Christian  Church  established;  but  in  the  fourth, 
fifth,  sixth,  seventh,  and  eighth  centuries  there  was  a  Bishop  of  Rhodes  present  at 
various  Councils;  nor  was  the  Church  in  Rhodes  wholly  destroyed  in  the  ninth  cen- 
tury, although  grievously  harassed  by  the  Saracens.    Kitto. 

4—6.  and  .  .  disciples,  i?- F.,  "and  having  found  the  disciples."  This 
means  the  members  of  the  Christian  Church  of  Tyre,  not  some  disciples  who  by 
chance  happened  to  be  at  Tyre,  tarried  .  .  days,  a  week  of  blessed  labor 
and  fellowship,  said,  etc..  the  Apostle  himself  was  urged  by  some  inward  prompt- 
ing to  go  on  to  Jerusalem,  "not  knowing  what  might  befall  him."  all,  prob.  there 
were  not  many,  kneeled  .  .  shore,  the  JR.  V.  joins  the  construction  of  this 
verse  with  the  following,  "  and  kneeling  down  on  the  beach,  we  prayed  and  bade 
each  other  farewell."  they  .  .  again,  having  parted  fr.  their  guest  and 
friend.     A  sad  retiu-n. 

Paul  on  his  journey  to  Jerusalem. — I.  The  power  of  love  to  Jesus  Christ:  1.  It 
brings  the  unacquainted  near;  2.  It  forewarns  of  possible  danger;  3.  It  gladly  cul- 
tivates fellowship;  4.  It  humbles  itself  before  God  in  mutual  praj^er.  II.  Paul's 
readiness  to  suffer  for  the  cause  of  the  Redeemer.  III.  The  Christian's  pilgrimage 
to  his  home:  1.  Faith  holds  forth  to  him  the  glorious  end;  2.  Love  helps  him  to 
accomplish  the  difficult  journey.     Lisco. 

The  missionary's  farewell. — Speaking  of  his  departure  with  his  family  from 
Aintab  for  a  temporary  absence,  a  missionary  says:  "More  than  a  hundred  of  the 
converts  accompanied  us  out  of  the  city ;  and  there,  near  the  spot  where  one  of  our 
number  had  once  been  stoned,  we  halted,  and  a  prayer  was  offered  amid  tears. 
Between  thirty  and  forty  escorted  us  two  hours  further,  on  horses  and  mules,  sing- 
ing hymns  as  we  proceeded  on  our  way.  Then  another  prayer  was  offered,  and 
with  weeping,  they  forcibly  broke  away  from  us.  It  really  seemed  as  though  they 
could  not  turn  back."    Schneider. 


A.D.  68. 

Coos, 

Rhodes, 

Patara, 

Cyprus, 

Tyre 

It  was  about  the 
first  of  May,  and 
all  nature  was 
bursting  into 
new  life. 

"  Twenty  years 
and  more  had 
now  elapsed 
since  St.  Paul's 
conversion  o  n 
the  road  to  Da- 
mascus. These 
twenty  years  had 
been  times  of 
unceasing  and 
intense  activity. 
Now  we  come  to 
some  five  years 
when  the  exter- 
nal labors,  the 
turmoil  and  the 
cares  of  active 
life,  have  to  be 
put  aside. " 
Stokes. 

a  Ac.  xxi.  23. 
6  Ac.  xxvli.  2. 

c  Cony,  and  How. 
Cap.  XX.  "  The 
celebrated  Colos- 
sus was  pros- 
trate at  this 
time,  having 
been  overthrown 
by  an  earth- 
quake."   Hackett. 

"Prayer  and 
provender  never 
hinder  a  jour- 
ney."   jP.  Henry. 

Tyre 

"The  Spirit 
warns  these  dis- 
ciples of  the 
dangers  which 
would  come 
upon  him.  We 
used  not  Judge 
that  these  things 
are  contrary  one 
to  the  other.  The 
Apostle  knew 
that  bonds  and 
afflictions  were 
to  be  his  lot 
everywhere,  and 
though  the  Spirit 
showed  to  his 
friends  that  he 
would  suffer,  yet 
the  impulse  of 
the  same  Spirit 
urged  him  for- 
ward, because  It 
was  God's  will 
that  he  should, 
suffer  thus  In  the 
cause  and  for  the 
greater  further- 
ance of  the  G08- 
p«l."    Lvmby. 


684 


ACTS. 


Chap.  xxi.  7— xa. 


A.D.  58. 

family  of 
Philip  the 
]^vang:ellst 

As  the  place  lay 
on  the  great 
high-road  by  the 
coast,  It  was  cer- 
tain to  be  visited 
by  some  of  the 
earliest  preach- 
ers, when  the 
disciples  were 
dispersed  from 
Jerusalem  alter 
the  death  of 
Stephen. 

a  Ju.  1.  31. 

b  Pm-ter's  Hd. 
Bk.,  355;  Thorn- 
ton, Ld.  and  Bk., 
308. 

c  Ix.  30;  xvlil. 
22. 

d  2Ti.lv.  5. 

e  Honlcer,  Eccles. 
Pol  V.  78. 

/  Ac.  vill.  35,  40. 

g  Joel  11.  28;  cf. 
Ac.  a.  16, 17. 


Agrabus  and 
Paul's  girdle 

A  1  K.  xxll.  11; 
Is.  XX.  2;  Je.  xlil. 
1 ;  Kx.  Iv.  1. 

"The  mind  is 
less  powerfully 
affected  through 
the  ears  than 
through  the 
eyes."    Horace. 

i  Ac.  XX.  4. 

"  There  Is  a  pro- 
phecy by  things 
as  well  as  by 
words."  jTer- 
tullian. 

I  remember, 
when  Melanch- 
thon  was  under 
some  desponden- 
cies of  spir.t 
about  the  estate 
ofGod'speoploin 
Oermany.Luther 
chides  him  thus: 
"We  must  ad- 
monish Philip  no 
longer  to  regard 
himself  as  the 
ruler  of  the 
world."    Flavel. 

"What  must  be 
shall  be;  and  that 
which  is  a  neces- 
sity to  him  that 
struggles  is  little 
more  than  choice 
to  him  that  Is 
willing."    Smeca. 


7 — 9.  Ptolemais,  30  m.  S.  of  Tyre.  The  anc.  Accho,"'  still  called  Akka  by 
Arabiaus,  and  Acre,  or  St.  Jean  d'Acre,'  by  Europeans,  saluted  .  .  brethreti, 
there  was  therefore  a  Christian  society  in  Ptolemais  also.  Caesarea,  his  third 
visit."  Probably  by  land.  Evangelist/  Christian  agents,  who  having  no  fixed 
charge,  travelled  with  Gospel  message,'  and  preached  as  they  had  opportunity. 
whicli  .  .  seven,  deacons/  settled  in  Caesarea,  he  must  have  resigned  his 
office  at  Jerus.  four  .  .  prophesy,'  the  family  of  the  Evangelist  were  walk- 
ing in  their  father's  steps.  These  daughters,  instead  of  resting  at  home,  took  upon 
them  the  hard  duty  of  publishing  the  message  of  the  Gospel. 

And  saluted  the  brethren. — How  Christian  conversation — I.  Strengthens  the  faith 
of  the  pious ;  II.  Increases  their  love ;  III.  Confirms  their  hope ;  and — IV.  Raises  up 
a  heart  bowed  down  with  adversity.  It  is  a  rare  pleasure  when  we  meet  on  a  jour- 
ney with  pious  persons.     Starke. 

An  invalid  Evangelist. — I  was  appointed  to  the  village  of  B.,  and  had  journeyed 
more  than  half  the  distance,  when  a  local  brother  inquired,  "  Where  are  you  going  ? " 
I  cheerfully  replied  where ;  upon  which  he  remarked,  "  Ah  !  there  is  oiie  woman  there 
worth  fourteen  men."  Having  dined  with  this  Christian  sister,  she  at  once  proposed 
a  visit  to  the  sick ;  and  though  the  interim  was  brief,  there  were  two  of  special  inter- 
est. It  being  a  lovely  summer's  day,  "  Would  it  be  agreeable,"  inquired  my  friend, 
"  to  hold  a  short  service  in  the  open  air,  near  the  residence  of  an  afflicted  saint  who 
can  no  longer  go  up  to  the  house  of  God  ? "  To  this  the  writer  assented.  It  was  a 
blessed  service.  She  has  a  lending  library  of  suitable  religious  works  circulating 
over  several  villages,  visits  the  homes  of  rich  and  poor  for  spiritual  conversations 
and  prayer,  conducts  mothers'  meetings  and  evening  services  for  inquirers.  She 
has  on  one  or  more  occasions  supplied  the  lack  of  the  appointed  minister  rather  than 
sufl'er  the  people  to  return  without  the  usual  sermon.  With  a  helper  such  as  the 
above  in  every  church  in  this  land,  what  might  Christianity  accomplish  !  And  yet 
this  sister  is  an  invalid.     Meth.  Times. 

10— la.  Agabus  (see  on  xi.  27,  28).  wlien  .  .  girdle,  ete.,  a  symbolic 
act  in  imitation  of  anc.  prophets.*  "  His  adoption  of  this  figurative  action  makes 
it  almost  certain  that  the  man  was  a  Jew."  said,  having  vividly  illustrated  the 
thing  to  be  said,     we,  Luke,  Trophimus,  Aristarchus,  etc' 

T7ie  girdle  of  Paul,  an  admonitory  memorial  for  all  his  successors  in  the  minis- 
try— I.  To  remind  them  of  the  Apostolic  fidelity,  with  which  he  was  bound  to  the 
Lord,  even  to  death.  II.  To  remind  them  of  the  Apostolic  bonds,  in  which  he  must  ex- 
perience the  hatred  of  the  world.  III.  To  remind  them  of  the  Apostolic  zeal,  with 
which  he  was  at  all  times  girt,  to  hasten  to  the  combat  appointed  to  him.     Gerok. 

A  x'i'ophetic  sign. — This  was  significant  of  what  was  to  occur  to  the  Apostle. 
Does  a  person  wish  to  dissuade  another  from  some  project,  he  acts  in  such  a  way  as 
to  show  what  will  be  the  nature  of  the  difficulties  or  dangers.  Thus,  should  he  doubt 
his  personal  safety  or  fear  disgrace,  he  puts  off  his  sandals,  to  intimate  he  will  die  or 
be  beaten  with  them.  Or  he  takes  ofi'  his  turban,  unfolds  it,  and  ties  it  around  his 
neck,  or  gropes  as  if  in  the  dark,  to  intimate  the  difficulty.  Robe7-ts. — Christian  cow- 
age. — The  King  of  France  offered  the  Prince  tie  Conde  his  choice  of  three  things: — 
first,  to  go  to  mass;  second,  to  die;  third,  to  be  imprisoned  for  life.  The  answer 
was,  "  With  regard  to  the  first,  I  am  fully  determined  never  to  go  to  mass;  as  to  the 
other  two,  I  am  so  perfectly  Indifferent,  that  I  leave  the  choice  to  your  majesty." 
It  was  a  similar  courage  which  sustained  the  Apostles  in  undertaking  to 
preach  the  religion  of  the  crucified  Jesus,  in  opposition  to  a  splendid  mythology 
which  had  been  cherished  for  ages,  and  to  the  support  of  which  the  architect  and 
sculptor  had  long  consecrated  their  genius.  And  it  was  this  courage  which  enabled 
the  Apostle  Paul  to  brave  the  dangers  which  were  before  him,  and  to  say,  "For  I 
am  ready,"  etc.  Fidelity. — The  Rev.  Mr.  Sutton,  a  Baptist  missionary,  related  the 
following  account  at  a  public  meeting  in  New  York : — A  Hindoo  woman,  who  pro- 
fessed to  have  been  converted,  applied  to  him  for  Christian  baptism.  He  had  tried 
her  state  of  feeling,  by  representing  to  her  the  sufferings  which  must  necessarily 
follow  a  renunciation  of  her  heathenish  creed;  he  set  before  her  the  loss  of  caste, 
the  wrath  of  her  husband,  the  disgrace,  mi3erJ^  and  persecution  she  would  probably 
be  called  to  endure.  "I  know  all  this,"  she  replied.  "I  considered  about  that  be- 
fore I  came  to  you.  I  am  ready  and  willing  to  bear  it  all :  I  am  ready  to  sacrifice 
all  to  my  Lord.  Surely,  sir,  I  cannot  endure  anything  in  comparison  to  what  He 
suffered  for  me." 


Chap.  xxl.  13— X7> 


ACTS. 


685 


13—15.  mean,  etc,  their  remonstrance  painful  to  him ;  their  distress  need- 
less to  them,  tea-dy,  etc.,  what  they  counted  au  evil,  he  anticipated  as  a  privi- 
lege." will  .  .  done,'' some<=  find  here  a  hint  of  use  of  Lord's  Prayer  in  Apos. 
times,  carriages,  things  carried:  having  packed  up  our  baggage,  "took  up  our 
burdens,"**  "trussed  up  our  fardels. "« 

Paid's  resolution  to  go  forward  to  Jerusalem. — I.  The  bravery  and  intrepidity 
with  which  he  persisted  in  it:  1.  He  reproves  his  friends  for  dissuading  him ;  2. 
Notwithstanding  their  entreaties  he  repeats  his  resolution :  (1)  How  far  it  extends ; 
(2)  What  it  is  that  carries  him  out  thus.  II.  The  patient  acquiescence  of  his  friends 
in  his  decision.  They  submitted  to:  1.  The  wisdom  of  a  good  man;  2.  The  will  of 
a  good  God.     Henry. 

Acquiesce7ice  in  the  Divine  unll. — A  rare  spirit  of  acquiescence  in  the  Divine  will 
was  recently  displayed  by  a  poor  woman  in  Atlanta,  Georgia.  She  was  supported 
entirely  by  charity,  she  had  scarcely  any  education,  but. had  learned  a  lesson  many 
highly-cultured  people  have  failed  to  learn.  Having  endured  great  bodily  affliction 
for  many  years,  her  disease  reached  its  last  stage,  and  she  lay  apparently  at  the 
point  of  death  for  four  or  five  weeks.  Every  day,  and  almost  every  hour,  was 
thought  to  be  the  last,  but  to  the  astonishment  of  all  she  continued  to  breathe.  Her 
sufferings  were  very  severe,  and,  knowing  her  to  be  ready  for  the  great  change,  her 
friends  were  almost  hoping  for  the  moment  of  her  release.     One  of  them  said  to  her, 

"Well,  M ,  are  you  ready  to  go  ? "     "  Yes,"  said  she,  "ready  to  go  but  willing 

to  wait ! "  Submission  to  the  Divine  loill. — Payson  was  asked,  when  under  great 
bodily  aflaiction,  if  he  could  see  any  particular  reason  for  this  dispensation.  "No," 
replied  he,  "but  I  am  as  well  satisfied  as  if  I  could  see  ten  thousand;  God's  will  is 
the  very  perfection  of  all  reason."  Spurgeon. — GocVs  way  the  best. — Driven  by  an 
instinct  which  neither  we  nor  they  can  comprehend,  the  swallows  pass  with  the 
changing  seasons  from,  clime  to  clime.  Over  miles  of  weary  plain,  over  lofty  moun- 
tain walls,  across  leagues  of  sea,  into  lands  unknown  before,  they  follow  with  glad- 
ness and  trust  the  Hand  that  guides  them.  We,  too,  have  a  journey  to  make  into 
lands  unknown  to  us:  we,  too,  have  a  Hand  to  guide  us  in  that  long  journey.  Shame 
is  it  for  us  if  we  follow  the  leadings  of  that  Hand  with  less  of  gladness  and  of  trust 
than  the  unreasoning  birds  of  heaven.     Trumbull. 

16.  17.  Mnason,  of  whom  nothing  more  is  known,  old  disciple/  "  an  early 
disciple,"  as  the  Revised  Version  puts  it,  one  therefore  who  traced  his  Christian  con- 
victions back  probably  to  the  celebrated  Pentecost  a  quarter  of  a  century  earlier,  with 
.  .  lodge,  at  such  a  time  this  was  no  unnecessary  precaution,  for  at  the  Feast  Jerusa- 
lem was  certain  to  be  full  of 'people,  and,  by  this  arrangement  made  in  Csesarea,  the 
whole  party  was  saved  the  trouble  of  searching  for  a  lodging  when  they  arrived. 
brethren,  the  Church;  esp.  the  Apos.  and  elders,  received  .  .  gladly, 
"The  brethren,  whose  joy  is  here  spoken  of,  would  be  those  Christians  who  lirst 
learnt  of  the  arrival  of  Paul  at  Mnasou's  house." 

Piety  in  the  aged. — In  considering  this  subject,  it  is  worthy  of  note  that — I.  Piety 
in  the  aged  confirms  and  illus.  the  promise  which  God  has  made  of  long  life  to  those 
who  fear  His  name;  II.  Piety  in  the  aged  crowns  those  who  possess  it  with  especial 
honor;  III.  It  commends  religion  to  others ;  IV.  It  furnishes  a  beautiful  illustration 
of  the  maturity  and  ripeness  of  Christian  character.     Reid. 

A  ripe  old  age. — There  is  many  an  old  philosopher,  like  Franklin,  whose  last 
hours  are  so  serene,  and  sweet,  and  beautiful,  as  to  almost  make  one  wish  to  ex- 
change youth  for  old  age.  Man  should  stand  in  the  horizon  of  life  as  sometimes  in 
summer  we  see  the  sun  stand  as  if  it  had  forgotten  to  move,  lying  so  in  vapor  that 
it  is  shorn  of  its  excessive  brightness — large,  round,  red — looking  as  if  it  waited  to 
cast  back  one  more  love-glance  on  the  earth.  So  I  have  seen  the  aged  linger,  so 
round,  and  rich,  and  bright,  and  beautiful,  as  to  make  youth  seem  poor  in  treasure 
when  compared  with  old  age.  It  is  a  great  thing  so  to  have  lived  that  the  best  part 
of  life  shall  be  its  evening.  October,  the  ripest  month  of  the  year,  and  the  richest 
in  colors,  is  a  type  of  what  old  age  should  be.  Beecher. — Faithfulness  in  old  age. — 
"Eighty  and  six  years,"  was  Polycarp's  answer  when  required  to  deny  the  truth, 
"  have  I  served  my  Saviour,  and  He  hath  never  done  me  any  harm;  and  shall  I  deny 
Him  now  ?"  Happiness  of  old  age. — As  ripe  fruit  is  sweeter  than  green  fruit,  so  is 
age  sweeter  than  youth,  provided  the  youth  were  grafted  into  Christ.  As  harvest- 
time  is  a  brighter  time  than  seed-time,  so  is  age  brighter  than  youth ;  that  is,  if  youth 
were  a  seed-time  for  good.  As  the  completion  of  a  work  is  more  glorious  than  the 
beginning,  so  is  age  more  glorious  than  youth;  that  is,  if  the  fouudation  of  the  work 


A.D   68. 


Paul's  reso- 
lution 

a  Ac.  v.  41;  xx. 
24:  1  Co.  XV.  31; 
2  Co.  Iv.  10—17. 

h  Ma.  vl.  10;  Lu. 
xi.  2:  Ma.  xxvl. 
i'i.;  Lu.  xxll.  42. 

c  Alford,  Words- 
worth; cf.  2  Ti. 
Iv.  18;  BlurU,  Lee. 

as. 

d  Cranmer't  V. 

e  Geneva  V. 

"The  tears  of 
those  we  love  do 
either  slacken 
our  hearts,  or 
wound  them." 
JJp.  Ball. 

"Lay  thy  heart 
to  rest  in  the  will 
of  God  lor  there 
is  no  other  rest 
of  the  soul  to  be 
thought  on." 
Corbet. 

"  A  good  man 
doth  both  delight 
in  doing  good, 
and  hath  an 
abundant  re- 
ward for  the  do- 
ing of  it,  in  the 
doing  of  it." 
Owen. 

'•  Whate'er  my 
doom,  it  cannot 
to  e  unhappy ; 
God  hath  given 
me  the  boon 
of  resignation." 
yyiUon. 


end  of  Paul's 
third  mis- 
sionary tour 

/Pr.  xvl.  31. 

"  To  find  a  house 
In  which  the 
Apostle  and 
those  With  him 
might  all  be  re- 
ceived  would 
probably  have 
been  attended 
with  much  diffi- 
culty. To  be  the 
owner  of  such  a 
house  Mnason 
must  have  been 
one  of  the 
wealthier  mem- 
bers of  the  con- 
gregation. His 
name  is  Greek, 
and  he  was  most 
likely  one  of  the 
Hellenists.  Or, 
If  he  were  a  Jew, 
Mnason  was  per- 
haps substituted 
for  some  Jewish 
name,  e.g.,  Ma- 
nasseli."     l>umby. 


686 


A.D.  58. 

false  rumors 
about  Paul's 
teaching 

a  Ac.  xil.  2,17. 
b  Ac.  xvlU.  22. 


ACTS. 


Chap.  zxl.  z8— a6. 


c    Paley, 
24—26. 


Hor.   P. 


The  verb  (" in- 
formed " )  Is  a 
very  significant 
one.  from  which 
comes  our  Eng- 
lish "catechize." 
It  implies,  there- 
fore, that  the 
process  of  edu- 
cating public 
opinion  in  Jeru- 
salem about  «t. 
Paul  had  been  a 
diligent  busi- 
ness. They  had 
taught  the  lesson 
persistently  till 
their  hearers 
were  fully  train- 
ed in  It.  We  can 
hence  under- 
stand the  great 
hostility  which 
the  Apostle  ex- 
perienced, and 
his  strong  lan- 
guage about 
these  Judaizers. 
They  must  have 
had  their  parti- 
sans at  work  in 
preparation  for 
his  visit,  and 
have  poisoned 
men's  minds 
against  him. 
Lumby. 


the  elder's 
advice 

d  Nu.  vl.  2,  ff. ; 
Jos.  Wars,  li.  15. 
1 ;  John's  Bib.  Ant. 
394. 

These  sacrifices 
were  very  expen- 
sive, as  will  be 
seen  at  once  by  a 
reference  to 
Nu.  vi.  13—18, 
where  they  are 
pres crlbed  at 
full  length,  and 
it  was  always  re- 
garded as  a  mark 
of  patrotic  piety 
when  any  stran- 
ger coming  to 
Jerusalem  of- 
fered to  defray 
the  necessary 
charges  for  the 
poorer  Jews. 
Stokes, 


Paul  follows 
the  advice 


c  Ac.  zv.  19,  20. 


of  God  were  laid  in  youth.  As  sailing  into  port  is  a  happier  thing  than  the  voyage, 
80  is  age  happier  than  youth ;  that  is,  when  the  voyage  from  youth  is  made  with 
Christ  at  the  helm.     Pulsford. 

i8— 21.  James,"  the  Younger.  Pastor  of  Ch.  at  Jerus.  elders,  presbyters. 
saluted,*  embraced,  Oriental  salutation.  Kiss  of  peace.  God  .  .  wrotiglit, 
"  We  cauuot  doubt,  from  what  remains  to  us  of  St.  Paul's  writings,  that  this  was  the 
tone  of  all  that  he  would  say.  God  had  been  pleased  to  use  him,  and  for  His  own 
glory  had  made  St.  Paul's  weakness  eflective."  Gentiles,  and  if  God  accepted  the 
Gentiles,  who  should  reject  them  ?  many  thousands,  many  myriads,  i.e.,  an 
indefinitely  large  number,  informed,  etc.,"  a  false  report  put  into  circulation  by 
enemies  of  Christianity. 

Paul's  treatment  by  the  JEvangelical  Christians. — I.  They  welcomed  him.  II. 
They  listened  in  assembly  to  Jiis  Apostolic  reports.  III.  They  glorified  God  on  his 
account.  IV.  They  inform  Paul  of  a  disastrous  prejudice.  V.  They  reported  a  cur- 
rent slander  against  himself.  VI.  They  propounded  to  him  a  method  of  conciliation. 
T7i07nas. 

Power  of  custom. — In  every  part  of  the  world  man  is  too  often  the  slave  of  cus- 
tom ;  but  in  all  the  old  countries  of  the  East,  where  innovations  have  not  been  made, 
the  people  are  most  tenaciously  wedded  to  their  customs.  Ask,  "Why  do  you  act 
thus  ?  the  reply  is,  "It  is  a  custom,"  Their  implements  of  agriculture,  their  modes 
of  sowing  and  reaping,  their  houses,  their  furniture,  their  domestic  utensils,  their 
vehicles,  their  vessels  in  which  they  put  to  sea,  their  modes  of  living,  and  their 
treatment  of  the  various  diseases,  are  all  regulated  by  the  customs  of  their  fathers. 
Ofler  them  better  implements,  and  better  plans  for  their  proceedings,  they  reply, 
"  We  cannot  leave  our  citstoms;  your  plans  are  good  for  yourselves,  ours  are  good 
for  ourselves:  we  cannot  alter."     Roberts. 

22 — 24.  what  .  .  therefore?  i.e.,  what  is  the  thing  needful  to  be  done 
to  refute  this  rumor  ?  multitude,  etc.,  whence  the  surprising  popularity  and  fame 
of  Paul  may  be  inferred,  do  .  .  this,  expedient,  if  not  in  thy  case  absolutely 
needful,  we,  thy  friends,  James  and  the  elders,  say,  advise,  men  .  .  vow,** 
certainly  Jews,  and  conforming  to  Jewish  usage,  them  take,  as  companions. 
"  Become  a  Nazarite  with  them."  charges  .  .  them,  share  the  expense  with 
them,  nothing,  things  void  of  truth,  orderly,  ace.  to  order  and  custom,  law, 
and  therefore  dost  not  teach  men  to  apostatize  fr.  Moses. 

Paul  becominri  a  Nazarite. — We  shall  endeavor — I.  To  explain  the  Apostle's 
conduct,  n.  To  vindicate  it.  Various  are  the  charges  inconsiderately  brought 
against  him  for  his  conduct  on  this  occasion :  1.  Insincerity;  2.  Inconsistency;  3. 
Unfaithfulness  both  to  God  and  man.  Improvement — (1)  Endeavor  truly  to  approve 
yourselves  to  God;  (2)  Consult,  as  far  as  you  consistently  can,  the  welfare  of  those 
around  you;  (3)  Guard  against  rash  and  uncharitable  judging.     Simeon. 

Misrepresentation. — In  every  scandal  there  is  the  warp  and  the  Avoof ;  it  is  seldom 
that  some  gi'ound  cannot  be  had  to  work  upon.  The  woof  may  be  a  fact  wholly  per- 
verted, but  upon  it  the  liar  may  weave  his  warp,  his  figure  of  detraction  and  scan- 
dal; and  it  comes  out  all  in  one  piece,  and  no  man  can  say  that  there  is  not  some 
truth  in  it,  though  if  the  truth  were  picked  out,  the  lie  would  stand  by  itself,  a  clean 
and  absolute  lie.  Mr.  Wilberforce  relates  an  instance  regarding  himself.  He  found 
himself  held  up  to  the  public  ridicule  in  an  unfriendly  journal,  the  author  of 
the  slander  having  given  the  following  instance  of  Mr.  Wilberforce's  alleged 
Pharisaism  :  "He  was  lately  seen,"  says  the  journal,  "  walking  up  and  down  in  the 
Bath  Pump-Room  "  (at  a  watering-place  of  great  and  fashionable  resort),  "reading 
his  2vayers,  like  his  predecessors  of  old  who  prayed  in  the  corner  of  streets  to  be 
seen  of  men."  Mr.  Wilberforce  remarks,  "  As  there  is  generally  some  light  circum- 
stance which  perverseness  turns  into  a  charge  of  reproach,  I  began  to  reflect,  and  I 
soon  found  the  occasion  of  the  calumny.  I  was  walking  in  the  Pump-Room  in  con- 
versation with  a  friend ;  a  passage  was  quoted  from  Horace,  the  accuracy  of  which 
was  questioned;  and  as  I  had  a  Horace  in  my  pocket  I  took  it  out  and  read  the 
words.  This  was  the  bit  of  wire  which  factious  malignity  sharpened  into  a  pin  to 
pierce  my  reputation."    Clieever. 

25,  26.  written,  ref.  to  the  letter  on  the  subject.'  concluded  .  . 
thing,  hence  this  act  will  not  compromise  the  Gentiles,  save,  etc.,  as  by  our 
decree  they  have  been  iustructed.    Paul,  "St.  Paul  acted  wisely,  charitably,  and 


Chap. 


ci.  37—30. 


ACTS. 


687 


ia  a  Christlike  spirit  when  he  consented  to  do  as  St.  James  advised.  St.  Paul  was 
always  eminently  prudent."  until  .  .  them,  Paul  being  answerable  for  ea. 
one ;  or  that  he  would  remain  in  the  Temple  till  ea.  one's  ottering  was  presented. 

Christian  forbearance. — I.  It  is  necessary.  As  such — 1.  Practised  by  the  Lord 
Himself;  2.  Employed  by  His  Apostles ;  3.  Indispensable  tons.  II.  It  is  salutary. 
1.  "Without  God's  forbearance,  the  world  would  be  lost;  2.  By  the  Apostle's  forbear- 
ance, much  weakness  was  gained;  3.  By  Christian  forbearance,  we  do  not  indeed 
gain  all,  but  we  promote  peace,  and  thus  the  kingdom  of  God  in  general.    Lisco. 

Paul  and  the  Nazarite  vow. — Hardly  had  Paul's  glowing  words  of  passionate 
love  to  Christ — his  plea  for  a  free  pulpit,  as  it  were,  a  common  Christianity — ceased 
when  James  cuts  in  severely  and  dryly  enough  with  what  he  has  heard.  And  then — 
as  every  word  fell  like  an  ice  drop  on  Paul's  fervent  spirit,  and  he  was  wondering 
whether  humiliation  could  go  any  further — he  had  to  listen  to  the  crowning  pro- 
posal, that  he  should  take  four  beggars  who  had  a  vow,  pay  for  them  himself,  and 
see  to  their  head  shaving,  etc.,  before  all  the  people  !  Paul,  who  had  taught 
throughout  Asia  that  such  usages  were  foolish  or  indifferent,  was  to  go  nigh  eating 
his  own  words  to  allay  the  fears  and  gratify  the  narrow  minds  of  those  who  called 
themselves  Christ's  disciples  !  The  burning  question,  in  fact,  in  Jerusalem,  seemed 
to  be  not  the  love  of  Christ,  or  the  conversion  of  the  heathen,  or  fellowship  between 
Christian  teachers,  but  how  to  keep  in  with  the  orthodox  laity,  how  to  stand  firm  by  the 
old  organization.  It  was  an  awful  moment,  the  fate  of  his  Gentile  Churches  seemed 
hanging  in  the  balance.  But  the  grandeur  of  Paul's  mission  prevailed.  At  all  costs 
this  rupture  between  him  and  the  Apostles  must  not  take  place— and  of  all  places  in 
the  world  not  at  Jerusalem;  the  party  of  the  Church  must  be  saved  somehow — the 
aegis  of  those  who  had  seen  the  Lord  must  be  spread  over  the  Gentiles.  Paul  rose  to 
the  occasion.  Statesman,  diplomatist,  man  of  ideas,  man  of  action,  man  of  heart; 
where  shall  we  find  such  qualities  combined  ?  They  met  in  Paul.  Concession  and 
consistency  for  one  moment  seemed  at  war  within  him.  But  with  a  Hash  of  true 
spiritual  genius,  he  harmonized  them,  by  appeal  to  a  principle  higher  than  either. 
Charity.  That  Divine  formula  enabled  him  now,  not  for  the  first  time  and  not  for 
the  last  time,  to  stoop  to  conquer.  Paul  accepts.  He  appears  in  the  temple;  he  is 
" at  charges  "  with  four  beggars;  he  keeps  the  law  of  Moses.     Haweis. 

27,  28.  seven  .  .  ended,  the  time  during  which  the  vow  was  upon  P.  and 
his  companions.  Jews  .  .  Asia,  i.e.,  of  that  pro  v. ;  prob.  some  of  them  had 
seen  P.  in  Ephesus  or  elsewhere,  stirred  .  .  people,  "These  Asian  Jews 
were  coming  up  to  the  Temple  for  their  worship,  and  may  even  have  been  of  the 
company  in  the  ship  by  which  the  Apostle  and  his  companions  came  from  Patara." 
men  .  .  Israel,  true  and  strict  foils,  of  Moses,  teacheth  .  .  place," 
was  P.  one  of  those  who  brought  a  like  accusation  against  Stephen?  Greeks, 
How  unscrupulous  their  charge  was  is  indicated  by  the  plural  '  'Greeks,"  whereas  the 
only  person  to  whom  such  a  terra  could  be  applied  was  Trophimus. 

Taul  accused  hy  the  Jews. — I.  The  accusation  brought  against  Paul:  1.  Its  na- 
ture; 2.  The  agents.  H.  The  reasons  why  this  was  brought  against  him:  \.  The 
ostensible;  2.  The  real  reasons.  III.  Its  resemblance  to  the  charge  preferred  against 
our  Lord — polluting  the  Temple.  IV.  The  results  which  followed  it.  Learn — (1) 
There  are  always  persons  who  are  ready  and  willing  to  attack  the  servants  of  God ; 
(2)  These  attacks  they  make  on  any  and  every  pretext,  however  light;  (3)  We  should 
not  be  dismayed  by  these  menaces,  but  should  always  rely  on  God  to  protect  us. 
Tasson. 

•'  Slander. — The  tongue  of  the  slanderer  is  a  devouring  fire,  which  tarnishes  what- 
ever it  touches ;  which  exercises  its  fury  on  the  good  grain  equally  as  on  the  chafl", 
on  the  profane  as  on  the  sacred;  which,  wherever  it  passes,  leaves  only  desolation 
and  ruin;  digs  even  into  the  bowels  of  the  earth,  and  fixes  itself  on  things  the  most 
hidden ;  turns  into  vile  ashes  what  only  a  moment  before  had  appeared  to  us  so  pre- 
cious and  brilliant;  acts  with  more  violence  and  danger  than  ever  in  the  time  when 
it  was  apparently  smothered  up  and  almost  extinct;  which  blackens  what  it  cannot 
consume,  and  sometimes  sparkles  and  delights  before  it  destroys."    Massillon. 

29,  30.     Hphesian,  perh.  some  of  them  were  of  that  city,     supposed,  the 

belief  of  the  false  report  had  prepared  them  to  suppose  anything  prejudicial  to  P. 
On  mere  supposition  they  based  a  dogmatic  statement,  moved,  not  by  the  pre- 
vious rumor,  but  by  this  new  charge,  they  .  .  temple,  not  to  pollute  it  with 
blood.'    doors    .    .    shut,  by  the  Levites  in  charge.     "  Their  action  in  closing 


To  observe  the 
ceremonial  law 
was  not  needful 
for  the  Gentiles, 
therefore  the 
Apostle  decried 
its  observance 
and  opposed 
those  who  would 
have  enforced  it. 
The  ceremonial 
law  was  abol- 
ished tor  the  Jew 
also  in  Christ, 
but  it  had  a  di- 
vine warrant  for 
those  who  had 
been  trained  In 
it  from  their 
youth  up,  there- 
fore all  that  the 
Apostle  here 
desired  was  that 
their  true  value 
only  should  be 
set  on  externals. 
He  felt  that  time 
would  develop 
Christian  wor- 
ship to  fill  the 
place  which  the 
Temple  Service 
for  a  long  time 
must  hold 
among  the  Chris- 
tians of  Jerusa- 
lem. 

"  There  Is  this  of 
good  in  real 
evils  —  they  de- 
liver us  while 
they  last  from 
the  petty  despot- 
ism of  all  that 
were  i  m  a  g  i- 
nary."      Colton. 

the  conten- 
tious Jews  of 
Asia 

a  Ac.  vl.  13. 

"Feigned  equity 
Is  double  in- 
iquity;  both  be- 
cause it  is  in- 
iquity and  be- 
cause it  is  feign- 
ing.''    Augustine. 

"If  any  man 
think  It  is  a 
small  matter,  or 
of  mean  concern- 
ment, to  bridle 
his  tongue,  he  is 
much  mistaken; 
for  It  l3  a  po  nt 
to  be  silent  when 
occasion  re- 
quires and  bet- 
ter than  to  speak, 
though  never  so 
well."     Plutarch. 

Paul  ex- 
cluded from 
the  Temple 

h  Meyer,  Ohhau- 
sen,  De  Wette. 
Banffel  aaya."  lest 


688 


ACTS. 


Chap.  xxi.  3X— 36. 


A.D.  68. 


P.  should  avail 
himself  of  the 
protection  of  the 
Temple." 

"  A  little  water  Is 
evaporated  into 
a  great  deal  of 
steam  and 
smoke;  and  so  a 
thing,  trifling  in 
itself,  may  be- 
come the  means 
of  incalculable 
mischief  if  it  be 
put  forth  in  the 
spirit  of  malice 
or  even  incon- 
slderateness." 
JUanton. 


lie  ]s  rescued 
by  the 
Romans 

a  Ac.  zx.  23. 
b  Ac.  xll.  6. 

"It  Is  far  easier 
to  disturb  what 
is  quiet,  than  to 
quiet  what  is  dis- 
turbed."    riato. 

"The  multitude 
Is  a  beast  of 
many  heads: 
every  head  hath 
a  several  mouth, 
and  every  mouth 
a  several  tongue, 
and  every  tongue 
a  several  accent : 
every  head  hath 
several  brains, 
and  every  brain 
thoughts  of  their 
own;  so  it  is 
hard  to  find  a 
multitude  with- 
out some  divi- 
sion."    Bp.  Hall. 

"He  who  in- 
dulges in  liberty 
of  speech,  will 
hear  things,  in 
return,  which  he 
will  not  like." 
Terence. 


he  is  taken 
to  the  castle 

c  He.  xili.  Il- 
ia. 

d  Lu.  xxilL  18; 
Jo.  xix.  15;  cf. 
Ma.  X.  24,  25. 

"Now was  heard 
again  the  shout 
wh.  thirty  yrs. 
bef.  surrounded 
the  prsetorlum  of 
Pilate."  Cony, 
and  ftovb. 


the  gates  was  ouly  to  prevent  auy  profanation  of  the  building  by  the  uproar  which 
they  saw  to  be  beginning." 

TJie  captm'e  of  Paul  at  Jerxisalem. — I.  A  dark  picture  of  human  passion — fool- 
ish infatuation  and  wicked  hatred  on  the  part  of  the  Jews.  II.  A  bright  picture  of 
Christian  courage — calm  composure  and  long-suffering  patience  on  the  part  of  the 
Apostle.  III.  A  monument  of  the  Divine  guidance ;  the  power  which  protects  His 
servants  and  the  wisdom  which  uses  His  enemies  for  the  accomplishment  of  His  pur- 
poses.    Qerok. 

Credulity  allied  to  superstition. — Although  credulity  is  nearly  allied  to  supersti- 
tion, yet  it  difl'ers  very  widely  from  it.  Credulity  is  an  unbounded  belief  in  what  is 
possible,  although  destitute  of  proof  and  perhaps  of  probability ;  but  superstition  is 
a  belief  in  what  is  wholly  repugnant  to  the  laws  of  the  physical  and  moral  world. 
Thus,  if  we  believe  that  an  inert  plant  possesses  any  remedial  power,  we  are  credu- 
lous ;  but  if  we  were  to  fancy  that,  by  carrying  it  about  with  us,  we  should  become 
invulnerable,  we  should  in  that  case  be  superstitious.     Dr.  Paris. 

31 — 33.  went  .  .  him,  seeking  weapons,  or  beating  him.  tidings, 
perh.  a  guard  on  the  castle  of  Antonia,  which  overlooked  the  Temple,  warned  '"'n 
that  a  mob  had  collected,  chief  captain,  see  Gk.,  a  chiliarch  was  a  captain  of 
1,000  men.  band,  cohort,  that  .  .  uproar,  had  the  precise  reason  been 
stated,  the  chiliarch  might  not  have  bestirred  himself.  This  had  the  appearance  of  a 
political  insurrection,  immediately,  soldiers  were  ready  for  action  at  festivals. 
centurions,  leaders  of  100  men.  There  must  have  been  a  large  force,  when  . 
.  Paul,  who  would  have  been  killed  had  the  Ronis.  delayed  their  coming.  Provi- 
dential interposition,  then  .  .  took  him,  "The  chief  captain  did  not  come 
with  a  view  to  relieve  St.  Paul,  but  to  find  out  what  was  the  matter,  and  seeing  the 
Apostle  in  the  hands  of  the  mob,  himself  arrested  him,  that  he  might  not  be  killed 
without  a  hearing."  bound,"  judging  that  he  had  been  guilty  of  some  great  crime. 
two  chains,  the  Rom.  cust.  to  fetter  a  prisoner  by  ea.  hand  to  a  soldier  on  either 
side.*  demanded  .  .  done,  nothing  more  confounds  some  men  than  to  be 
forced  to  give  a  distinct  reason  for  a  course  pursued  in  the  heat  of  passion. 

Paul  rescued  hy  the  Romans. — I.  The  fate  from  which  he  was  rescued — death. 
II.  The  means  employed  for  his  rescue — he  was  delivered  by  heathen.  HI.  The 
subsequent  proceedings  of  the  Apostle.  Learn — (1)  A  heathen  may  often  be  the 
protector  of  a  Christian;  (2)  The  usefulness  of  a  government,  however  severe. 

Corruption  and  fanaticism. — The  extreme  corruption  and  wickedness,  not  only 
of  the  mass  of  the  Jewish  people,  but  even  of  the  rulers  and  chief  men,  is  asserted 
by  Josephus  in  the  strongest  terms :  "  For  the  time  was  fruitful  am.  the  Jews  ia  all 
sorts  of  wickedness,  so  th.  they  left  no  evil  deed  undone ;  nor  was  there  any  new 
form  of  wickedness,  wh.  any  one  could  invent,  if  he  wished  to  do  so.  Thus  they 
were  all  corrupt,  both  in  their  public  and  in  their  private  relations;  and  they  vied 
with  each  other  who  should  excel  in  impiety  toward  God  and  injustice  to  men."  At 
the  same  time  Josephus  testifies  to  the  existence  am.  them  of  a  species  of  zeal  for 
religion— a  readiness  to  attend  the  feasts,  a  regularity  in  the  oflig.  of  sacrifice,  an  al- 
most superstitious  regard  for  the  Temple,  and  a  fanatic  abhorrence  of  all  who  sought 
to  "  change  the  customs  wh.  Moses  had  delivered."    Rawlinso7i. 

24 — 36.  and  .  .  another,  none  had  clear  views,  proving  the  unreason- 
ableness of  their  conduct,  tumult,  R-  V.,  "  uproar."  Perhaps  as  atEphesus  (xix. 
32),  a  large  part  of  the  shouters  hardly  knew  themselves  for  what  the  clamor  was 
raised.  Cam.  B.  castle,  the  military  barracks:  same  word  is  trans.  camp.<= 
stairs,  this  was  a  flight  of  steps  leading  from  the  Temple  area  up  to  the  Tower 
where  the  soldiers  were  stationed.  The  stairs  were  not  covered  in,  for  St.  Paul  is 
able  to  address  the  multitude  while  standing  on  them  (verse  40).  borne  .  . 
soldiers,  who  closed  round  him ;  perh.  carried  him.  away  .  .  him,  so  the 
mob  had  shouted  on  anotiier  occasion.**  "So  the  populace  cried  at  Smyrna  against 
Polycarp  and  the  Christians." 

Paul  at  Jerusalem. — I.  The  great  mixture  of  characters  in  social  life.  Here 
are — 1.  Evangelical  Christians ;  2.  Asiatic  Jews;  3.  Romans.  H.  The  great  advan- 
tage of  civil  government.  Civil  governments  are  a  necessity  so  long  as  society  re- 
mains depraved.  III.  The  antagonism  of  the  depraved  heart  to  Christianity. 
Christianity  clashes  with  the  corrupt  in  human  nature,  stirs  it  into  malice,  and 
maJies  it  rago  with  fury.     Thomas. 


Chap.  xxi.  37—40. 


jiCTS. 


689 


A  summary  of  Paul's  positioji  and  character. — Here,  then,  we  have  a  man  of 
liberal  attainments,  and,  in  other  points,  of  sound  judgment,  who  had  addicted  his 
life  to  the  service  of  the  Gospel.  We  see  him,  in  the  prosecution  of  his  purpose, 
travelling  from  country  to  country,  enduring  every  species  of  hardsliip,  encounter- 
ing every  extremity  of  danger,  assaulted  by  the  populace,  punished  by  the  magis- 
trates, scourged,  beaten,  stoned,  left  for  dead,  expecting  wherever  he  came  a  re- 
newal of  the  same  treatment  and  the  same  dangers;  yet,  when  driven  from  one  city, 
preaching  in  the  next,  spending  his  whole  time  in  the  employment,  sacrificing  to  it 
his  pleasures,  his  ease,  his  safety,  persisting  in  this  course  to  old  age,  unaltered  by 
the  experience  of  perverseuess,  ingratitude,  prejudice,  desertion,  unsubdued  by 
anxiety,  want,  labor,  persecutions,  unwearied  by  long  confinement,  undismayed  by 
the  prospect  of  death.  Such  was  Paul.  .  .  .  The  question  is,  wiiether  falsehood  was 
ever  attested  by  evidence  like  this  ?  Falsehoods,  we  know,  have  found  their  way 
into  reports,  into  tradition,  into  books ;  but  is  an  example  to  be  met  with  of  a  man, 
voluntarily  undertaking  a  life  of  want,  and  pain,  of  incessant  fatigue,  of  continual 
peril,  submitting  to  the  loss  of  his  home  and  country,  to  stripes  and  stoning,  to 
tedious  imprisonment  and  the  constant  expectation  of  a  violent  death,  for  the  sake 
of  carrying  about  a  story  of  what  was  false,  and  of  what,  if  false,  he  must  have 
known  to  be  so  ?    Paley. 

37,38.  canst  .  .  Greek?  "And  from  some  source  or  other  he  appears 
to  have  known  that  the  Egyptian, whom  he  supposed  St.  Paul  to  be,  could  not  speak 
Greek."  Cam.  B.  Egyptian,  a  false  prophet  who  led,  it  is  said,"  30,000  to  Mt. 
Olivet  to  see  Jerus.  fall,  and  who  was  routed  by  Felix.  This  E.  had  escaped,  and 
P.  was  supposed  to  be  he.*  leddest  .  .  wilderness,  i.e.,  the  4,000  who  es- 
caped when  the  rest  were  routed,    murderers,  G^.,  assassins." 

The  character  of  Christians  wrongly  estimated. — I.  Some  of  the  causes  of  these 
mistakes:  1.  Ignorance;  2.  Religious  intolerance;  3.  Atheistical  notions.  II. 
How  these  mistakes  may  be  remedied.  III.  Application — (1)  Be  careful  how  you 
speak;  (2)  Learn  the  true  state  of  a  matter  before  you  venture  to  pronounce  an 
opinion  upon  it. 

Languages  characterized. — 

The  ancient  Hebrew  clad  with  mysteries ; 

The  learned  Greek,  rich  in  fit  epithets, 

Blessed  in  the  lovely  marriage  of  pure  words; 

The  Roman  eloquent,  and  Tuscan  grave, 

The  braving  Spanish,  and  the  smooth-tongued  French.     Brewer. 

The  English  language. — After  the  Norman  Conquest,  about  the  year  1066,  the 
whole  kingdom  of  England  was  divided  between  tlie  Normans,  who  were  the  lords 
and  gentry,  and  the  Saxons,  who,  with  a  few  exceptions,  became  the  cultivators  of 
the  soil.  These  two  races  did  not  even  enjoy  the  ordinary  means  of  communication 
together,  for  the  Normans  spoke  French,  as  well  as  the  king  and  courtiers,  the  courts 
of  law  used  the  same  language,  and  the  common  people  alone  used  or  understood 
the  Saxon,  which  they  employed  in  their  own  aflfairs.  This  separation  of  language 
lasted  till  a  hundred  j^ears  after  the  Conquest,  when  the  English  language  began  to 
be  used  by  all  the  inhabitants  of  the  kingdom.  The  gentlemen  were  in  general  ac- 
quainted with  the  French  also,  but  every  Englishman  spoke  the  mixed  language 
which  had  been  gradually  formed  between  the  Norman  French  and  the  Anglo-Saxon. 
This  is  the  language  which  has  finally  superseded  the  use  of  all  others  in  England — 
the  language  of  Newton  and  Bacon,  the  language  of  Milton  and  Shakespeare,  in 
which  wisdom  and  genius  has  achieved  so  much  to  instruct  and  delight  mankind. 
It  has  been  calculated  that  out  of  100,000  words,  at  least  60,000  were  Teutonic, 
30,000  were  Romaic,  and  10,000  were  from  all  other  sources.  It  will  from  this  be 
seen  what  a  great  preponderance  of  Anglo-Saxon  there  is  in  English. 

39,  40.  Jew,  no  Egyptian,  still  less  the  E.  Tarsus,**  "the  metropolis  of 
Cilicia,  and  a  city  remarkable  for  its  culture,  and  the  zeal  of  its  inhabitants  for  phil- 
osophic studies."  A  free  city,  chose  its  own  magistrates,  gov.  by  its  own  laws. 
Now  called  Tersous,  filthy,  ruinous,  with  20,000  inhabs.  Cilicia,"  SE.  prov.  of  A. 
Minor,  sep.  fr.  Syria  by  Mt.  Amanus.  Bee.  Rom.  prov.  in  63  b.c,  when  Pompey  had 
subdued  the  pirates.  Cicero  was  once  pro-con.  of  C.  Paul  .  .  people,  "ap- 
parently the  chief  captain  had  also  been  so  far  impressed  by  the  conversation  of  his 
prisoner,  that  he  allowed  at  least  one  of  his  hands  to  be  released  from  its  chain  while 
he  spake  to  the  multitude,  and  this  he  waved  to  ask  for  silence."    Hebrew,  this 


"If  there  were 
not  a  receiver  of 
tales  there 
•would  be  no  tale- 
bearer."   Jerome. 

"Men  are  never 
so  likely  to  settle 
a  question  right- 
ly as  when  they 
discuss  it  Iree- 
ly."    Macaulay. 


asks  pertnis- 
siou  to 
speak 

a  Jos.  Wars,  11. 
13,  5;  Ant.  xx. 
8,  6. 

The  Greek  which 
the  Apostle  used 
was  of  a  very  pol- 
ished character, 
showing  the  edu- 
cation and  re- 
finement of  the 
speaker,  and 
making  good  his 
claim  to  respect. 
Lumby. 

b  "  Perhaps  also 
the  Jews  them- 
selves, in  order 
to  exasperate 
the  Roms.,  had 
Identified  him 
with  the  Egyp- 
tian."   Burton. 

c    The      word 

(TtKapiuiv  is  fr. 
the  Lat.  Sicarii; 
fr.  the  Rom.  Sica, 
a  curved  dagger 
adapted  for  con- 
cealment hen'th 
clothes  It  could 
be  used  for  strik- 
ing a  fatal  blow, 
in  a  crowd,  with- 
out being  per- 
ceived. 


and  wishes 
to  address 
the  mob 

d  Ac.  Ix.  11,  30; 
xl.  25;  xxU.  3. 

eAc.  vl.  9;  xxll. 
3;  xxill.  34; 
xxvii.  5. 

But  we  have  only 
to  remember 
that  the  Apostle 
and  his  interloc- 
utor were  high 
up  abo've  the 
crowd,  and  so 
away  from  the 
noise.    Cam.  B. 


690 


ACTS. 


Chap.  xxll.  1—6. 


A.D.  58. 

'•It  l3  the  part  of 
a  discreet  man 
not  to  enter  upon 
any  affair  of  con- 
sequence hastily 
or  inconsider- 
ately, and  of  a 
religious  man 
not  to  do  any 
holy  action  with- 
out prepara- 
tion.'' LordCapel. 

"  There  Is  as 
much  eloquence 
in  the  tone  of 
voice, in  the  eyes, 
and  in  the  air  of 
a  speaker  as  in 
his  choice  of 
words.''  La 
Jiochefoucauld. 

"  Speeches  can- 
not be  made  long 
enough  for  the 
speakers,  nor 
short  enough  for 
the  hearers." 
Ferry. 


Paul's 

speech,  on  the 
stairs 

his  birth  and 
training 

o  2  K.  11.  3. 

"The  teacher 
sits;  the  discs, 
sit  in  a  lower 
place,  or  else 
stand,  s  o  m  e  - 
times  even  pros- 
t  rate  them- 
selves."     Bengtl. 

"We  are  not 
equal  to  the  elo- 
quent oration, 
but  we  are  equal 
to  the  simple  re- 
cital of  experi- 
ence. In  that 
may  lie  the  most 
soul  -  converting 
power."  S.  S. 
Iknies . 

6  2Co.  xi.  22;  Phi. 
lii.  4—6;  Ga.  i.  U. 

"The  Hebrews 
drink  at  the 
fountain  head; 
the  Greeks  at  the 
stream;  the 
Latins  at  the 
pool."  Seuch- 
linus. 

his  career 
as  a  perse- 
cutor 

c  Ac.  vlli.  3; 
xxvl.  9— ll;lTi. 
1.  12,  13;  Ga.  1. 
13;  1  Co.  XV.  9. 

dAc.lx.1,2. 


alone,  as  soou  aa  it  was  heard,  would  gala  the  speaker  an  audience  with  many.  It 
was  their  own  speech.  For  by  "Hebrew"  here  is  meant  the  Aramaic  dialect  of 
Palestine. 

Paul's  memorable  sermon  at  Jerusalem. — ^I.  The  preacher — in  chains.  II.  The 
pulpit — the  stairs  to  the  Roman  camp.  III.  The  deacons  who  conducted  him — the 
soldiers.  IV.  The  psalms  which  preceded  the  discourse — murderous  outcries.  V. 
The  congregation  whom  he  will  address— an  excited  people.  VI.  The  anointing 
which  he  brings  along  with  him — the  Spirit  ol  the  Lord,  as  a  spirit  of  faith  and  love, 
of  wisdom  and  strength.     Gerok. 

Beckoning  with  the  havd. — The  object  of  Paul  in  beckoning  with  his  hand  was 
to  obtain  silence.  See  that  man  who  has  to  address  a  crowd,  and  who  wishes  for 
silence,  he  does  not  begin  to  bawl  out,  Silence ;  that  would  be  an  affront  to  them ; 
he  lifts  up  his  hand  to  its  extreme  height,  and  begins  to  beckon  with  it,  i.e.,  to  move 
it  backward  and  forward;  and  then  the  people  say  to  each  other,  "pasathe,  pasathe" 
I.e.,  be  silent,  be  silent.     Roberts. 

The  manacled  Aioostle. — The  Rom.  commander  yields  to  the  unconscious  mastery 
of  so  brave  and  courteous  a  spirit  and  grants  Paul  the  only  liberty  he  asks,  the  lib- 
erty of  speech.  Tho.  many  strange  places  were  occupied  as  a  pulpit  by  this  match- 
less prisoner-preacher  of  the  Cross,  none  was  so  striking  as  this,  the  stairway  betw. 
the  Rom.  quarters  and  the  venerated  area  of  Jewish  pride  and  worship.  And  the 
vast  auditory  became  strangely  still.  For  even  the  mad,  murderous  mob  was  awed 
into  a  temporary  quiet,  as  this  unresisting  yet  undaunted,  strong-hearted  man, 
standing  chained  to  two  mailed  men,  stretched  forth  his  manacled  right  hand  to 
summon  their  attention.  The  whole  scene  is  sublime  beyond  expression.  J.  0. 
Butler. 


CHAPTER   THE   TWENTY-SECOND. 


I — 3.  men,  like  myself,  brethren,  of  the  same  descent,  fathers,  present 
high  priests  and  elders.  Hebrew  .  .  silence,  regard  for  their  sacred  lan- 
guage, their  mother  tongue,  man  .  .  Jew,  one  of  your  own  nation.  These 
first  words  of  the  Apostle  would  correct  many  wrong  impressions  among  the  crowd, 
for  we  may  be  sure  that  many,  beside  the  chief  captain,  had  the  notion  that  St. 
Paul  was  one  of  those  foreign  desperadoes  with  which  Judaea  abounded  at  this  time. 
at  .  .  feet,  as  a  scholar.  The  teacher  was  said  to  be  at  the  head  of  the  disc." 
Gamaliel  {see  on  Ac.  v.  34),  well  known  by  report,  at  least,  to  them.  Called 
Rabbau  Gamaliel  the  aged,  son  of  Simeon,  and  grand-s.  of  Hillel.  taugfht  .  . 
manner,  instructed  ace.  to  the  strictness,  law  .  .  fathers,*  the  law  given 
by  Moses,  observed  by  the  great  heads  of  our  people. 

The  Ajoostle  as  a  prisoner  defending  himself  before  the  people. — (Read  to  v.  29.) 
Here  we  have — I.  An  autobiographic  defence  too  genuine  to  be  questioned.  In  it — 
1.  Self  is  criminated;  2.  Christ  is  honored;  3.  There  is  manifest  honesty  of  soul ;  4. 
Conversion  appears  as  the  ever-memorable  epoch.  II.  An  audience  too  prejudiced 
for  argument.  III.  Officers  of  law  too  weak  to  be  generous  or  brave:  1.  Fear  of  the 
people  made  the  chief  captain  too  timid  to  behave  generously  towards  Paul;  2.  Fear 
of  the  Roman  power  forced  him  to  desist  from  his  cruelties — (1)  Paul's  self-command; 
(2)  His  civic  superiority  to  the  Roman  tribune ;  (3)  The  force  of  the  Roman  name. 
Thomas. 

Jewish  schools. — With  respect  to  the  schools  among  the  Jews  it  should  be  ob- 
served, that,  besides  the  common  schools  in  which  children  were  taught  to  read  the 
law,  they  had  also  academies,  in  which  their  doctors  gave  comments  on  the  laws, 
and  taught  the  traditions  to  their  pupils.  Of  this  sort  were  the  two  famous  schools 
of  Ilillel  and  Sammai,  and  the  school  of  Gamaliel,  who  was  St.  Paul's  tutor.  In 
these  seminaries  tlie  tutor's  chair  is  said  to  have  been  so  much  raised  above  the  level 
of  the  floor,  on  which  the  pupils  sat,  that  his  feet  were  even  with  their  heads.  Hence 
St.  Paul  says,  that  he  was  brought  up  at  the  feet  of  Gamaliel.    Burder. 

4 — 6.  this  way,  "on  wh.  I  myself  am  going,  and  to  wh.  I  would  bring  you." 
Christianity,  binding,"  an  appropriate  word,  employed  by  one  that  was  bound, 
witness,''  one  who  would  willingly  be  an  accuser,  the  high  priest,  "  Josephus 
{Ant.  xviii.  5,  3)  tells  us  that  in  a.d.  37  Theopliilus,  son  of  Ananus,  was  made  high 
priest  in  the  place  of  his  brother  Jonathan.     The  high  priest  to  whom  St.  Paul  here 


Chap.  xxil.  7—9. 


691 


alludes  was  one  of  these  two  brothers."  Ananias  was  high  priest  at  the  time  of  St. 
Paul's  arrest.  See  xxiii.  2.  estate  of  the  elders,  though  it  was  now  more  than 
twenty  years  since  St.  Paul's  conversion,  yet  it  was  not  improbable  that  some  mem- 
bers of  the  Sanhedrin  which  granted  him  his  commission  were  still  alive,  noon, 
"at  which  time  the  heavenly  brightness  must  have  been  very  overpowering  to  shine 
above  the  glare  of  an  Eastern  sun."    (See  Ac.  ix.  3.) 

Ptiurs  vision  near  Damascus. — I.  The  material  and  external :  1.  The  great  light; 
2.  The  appearance  of  Jesus  Christ;  3.  The  voice  that  spake.  II.  The  internal  and 
spiritual:  1.  The  cardinal  truth  announced — "I  am  Jesus,"  etc.;  2.  The  solemn  re- 
monstrance— "  Why  persecutest  thou  Me  ?"  Paul  had  certain  qualifications  to  be  an 
excellent  persecutor — (1)  Personal  respectability ;  (2)  Learning  and  youth ;  (3)  Reli- 
gious zeal.  III.  The  appointment  to  a  grand  commission.  To  be — 1.  An  Apostle;  2. 
A  teacher.     Morris. 

A  memorable  conversion. — Colonel  Gardiner,  on  the  memorable  day  of  his  con- 
version, had  spent  the  preceding  part  of  the  evening  in  gay  company;  and  (the  com- 
pany having  broken  up  at  eleven)  he  took  up  a  book  entitled,  Tke  CJiristian  Soldier, 
or  Heaven  taken  by  Storm,  which  his  pious  mother  or  aunt  had  slipped  into  his  port- 
manteau, expecting  to  find  something  that  might  afi'ord  him  a  little  diversion.  While 
reading  it,  he  thought  he  saw  an  unusual  blaze  ot  light  fall  on  the  book,  which  he  at 
first  imagined  might  happen  by  some  accident  in  the  candle.  But,  lifting  up  his 
eyes,  he  apprehended,  to  his  extreme  amazement,  that  there  was  before  him,  as  it 
were,  suspended  in  the  air,  a  visible  representation  of  the  Lord  Jesus  Christ  upon  the 
cross,  surrounded  on  all  sides  with  a  glory;  and  was  impressed  as  if  a  voice,  or  some- 
thing equivalent  to  a  voice,  had  come  to  him  to  this  eflect:  "Oh,  sinner  !  did  I  suffer 
this  for  thee,  and  are  these  thy  returns?"  But  whether  this  were  an  audible  voice, 
or  only  a  strong  impression  on  his  mind,  equally  striking,  he  did  not  seem  very  con- 
fident; "though,"  says  his  biographer,  "to  the  best  of  my  remembrance,  he  rather 
judged  it  to  be  the  former.  Struck  with  so  amazing  a  phenomenon  as  this,  there 
hardly  remained  any  life  in  him,  so  that  he  sunk  down  in  the  arm-chair  in  which  he 
sat,  and  continued,  he  knew  not  exactly  how  long,  insensible  (which  was  one  circum- 
stance that  made  me  several  times  to  take  the  liberty  to  suggest  that  he  might  pos- 
sibly be  all  the  while  asleep) ;  but  however  that  were,  he  quickly  after  opened  his 
eyes,  and  saw  nothing  more  than  usual." 

7 — 9.  and    .    .    ground,  etc.  {see  on  cap.  ix.  4-7).    and  heard  a  voice, 

here,  and  below  in  v.  9,  the  case  of  the  noun  is  varied,  so  as  to  mark  that  the  hear- 
ing in  St.  Paul's  case  was  different  from  the  hearing  of  his  companions.  St.  Paul 
heard  intelligible  words,  the  others  heard  a  sound,  but  it  was  not  speech  to  them. 
Cam.  B. 

Paul  C07iverted. — I.  The  author  of  Paul's  conversion  reminds  us  of  the  only 
source  of  all  true  conversion.  II.  The  time  at  which  it  occurred  suggests  that  the 
conversion  of  a  sinner  may  take  place  at  any  time,  in  any  place,  and  does  not  neces- 
sarily depend  upon  favorable  opportunities.  III.  The  agent  employed  suggests  the 
means  usually  employed  in  the  conversion  of  the  sinner. 

77ie  conversion  of  an  infidel. — An  interesting  account  of  an  infidel's  conversion 
was  given  in  a  daily  prayer-meeting  in  Chicago.  It  is  said  that  the  man,  while  on 
his  way  to  take  the  cars  for  the  East,  heard  a  little  Irish  boy,  who  was  sitting  on  the 
door-step,  singing, 

"  There'll  be  no  sorrow  there. 
There'll  be  no  sorrow  there." 

"  Where  ?  "  inquired  the  sceptic,  whose  mind  was  impressed  by  the  words.  "Where 
is  it  there'll  be  no  sorrow  ?"    The  boy  answered, 

"  In  heaven  above, 
Where  all  Is  love. 
There'll  be  no  sorrow  there." 

The  infidel  hastened  on  to  take  his  seat  in  the  cars ;  but  the  simple  words  of  that 
hymn  or  chorus  had  found  a  lodgment  in  his  mind.  He  could  not  drive  them  from 
his  thoughts.  They  were  fixed.  A  world  where  there  is  no  sorroxo  !  This  was  the 
great  idea  that  filled  his  mind.  He  dwelt  upon  it,  revolved  it  over  in  his  thoughts. 
It  was  the  message  of  the  Spirit  that  led  him  to  the  Saviour,  who  delivers  the  lost 
end  ruined  from  sin  here,  and  raises  them  to  that  world  of  joy  and  glory  where  sin 
and  sorrow  are  unknown.    Hav^i. 


"Christ  salth  of 
Himself,  'I  am 
the  way. '  In  the 
knowledge  of 
this  way  Paul 
glorleth.  'I  es- 
teemed to  know 
nothing,  but 
Christ  Jesus,  and 
Him  cruel  fled ; ' 
and  In  the  know- 
ledge of  this  way 
the  prophet  de- 
sireth  to  be 
taught  of  God, 
•Teach  me  Thy 
way,  O  Lord.'  " 
Abp.  Sandys. 

'•Why  is  there  no 
man  who  con- 
fesses his  vices?" 
It  is  because  he 
has  not  yet  laid 
them  aside.  It  is 
a  waking  man 
only  who  can  tell 
h  i  s  dreams." 
Seneca. 


his  conver- 
sion 

"That  which  is 
strictly  and  truly 
man's  weal  or 
woe,  depends  up- 
on what  passeth 
between  God  and 
a  man's  own 
soul;  the  terms 
which  are  be- 
tween God  and  a 
man's  self." 
WJiichcote. 


692 


Chap.  xxll.  xo— z6. 


A.D.  68. 

his  blindness 

a  Ac.  Ix.  9. 

"It  is  impossible 
to  Inculcate  too 
often  the  mo- 
mentous truth, 
that  the  charac- 
ter la  not  formed 
by  passive  Im- 
pressions, but  by 
voluntary  ac- 
tions; and  that 
we  shall  be 
judged  hereafter 
not  by  what  we 
have  felt,  but  by 
what  we  have 
done."    R.  Hall. 

"It  Is  a  great 
thing  to  let  the 
Lord  choose  our 
life-work  for  us." 

"In  character, 
in  manners,  In 
style,  in  all 
things,  the  su- 
preme e  "icellence 
is  simplicity." 

"It  is  not  more 
natural  for  a 
fountain  to  flow, 
or  a  star  to  shine, 
or  a  seraph  to 
sing,  than  it  is 
for  a  new-born 
soul  to  work." 
Shaw. 


his  inter- 
vle'w  •with 
Ananias 

6  Ac.  ix.  10. 
c  Ac.  ix.  10—17. 

"Devotion  is 
nothing  else  but 
right  apprehen- 
sions and  right 
affections  to- 
wards  God." 
Wm.  Law. 

"Whoso  con- 
temns fame  will 
soon  prostitute 
virtue;  and 
those  who  care 
not  what  others 
say,  will  shortly 
arrive  at  that 
Impudence  of 
sinning,  as  not 
to  care  what  they 
themselves  do." 
Bp.  Hopkins. 

his  mission 
and  baptism 

d  Ex.  111.  16. 

e  Ac.  vU.  52. 

/  Ja  V.  6;  c/.  1 
Jo.  li.  1. 


C  Ac.  Iz.  16. 


lo,  II.  appointed  .  .  do,  God  explained  this  to  Ananias  (see  ix  15), 
how  Saul  was  a  chosen  vessel  to  bear  His  name  before  Gentiles  and  kings  and  the 
children  of  Israel.  According  to  xxvi.  16 — 18  the  character  of  the  work  to  which  he 
was  called  was  from  the  first  indicated  to  Saul.  and  I  said,  etc.  (see  on  chap, 
ix.  6 — 8).  I  .  .  see,  "The  hist."  mentions  simply  the  face  or  his  blindness, 
but  the  Apos.  states  its  cause,  as  an  eye-witness  would  naturally  do."  "This  ex- 
planation of  the  reason  of  the  Apostle's  blindness  is  only  given  in  this  place." 

The  conversion  of  Paul. — As  reflecting  the  image  of  every  converted  heart: — I. 
The  striving  of  the  natural  heart  and  the  Lord's  voice,  "  Why  persecutest  thou  me  ?" 
II.  The  question  of  the  obstinate  heart,  "  Who  art  Thou,  Lord?"  and  the  Lord's 
answer,  "lam  Jesus,  whom  thou  persecutest."  III.  The  question  of  the  humbled 
heart,  "  What  shall  I  do?"  and  the  Lord's  answer,  "Arise,"  etc.  Florey. — Fuul 
led  as  a  child. — I.  His  natural  strength  is  broken,  and  he  yields  himself  willingly  to 
this  guidance.  II.  The  false  light  is  extinguished  in  him,  and,  hungry  and  thirsty, 
he  waits  in  darkness  for  the  true  light.     Gerlach. 

A  siiigidar  conversion. — An  "  Evangelical  Christendom  "  letter  from  Italy  saj's: 
"One  man,  who  has  since  become  a  colporteur,  was  saved  from  the  error  of  his 
ways  in  a  very  singular  manner.  Some  time  ago  he  was  most  wretched.  He  did 
not  believe  in  God.  He  tried  to  believe  in  the  devil,  and  to  love  him.  He  cherished 
in  his  heart  the  infernal  image,  and  read  with  avidity  all  that  related  to  Satan,  or 
could  recall  his  influence.  He  went  the  length  of  invoking  him,  asking  the  Evil  One 
to  reveal  himself  to  him.  One  day  the  cure  from  the  pulpit  announced  that  the  town 
of  Perugia  was  infested  with  Protestants.  'And  do  you  know,  my  dear  brethren,' 
said  he,  '  what  Protestants  are  ?  They  are  monsters  of  iniquity  who  have  re- 
nounced Jesus  Christ  and  who  worship  the  devil.'  '  Excellent  news! '  said  the  man 
of  whom  we  are  speaking,  to  himself;  and  that  very  day  he  ran  to  the  meeting  of 
those  worshippers  of  the  devil ;  and  it  was  there  that  he  learned  to  give  himself  to 
Jesus  Christ,  and  to  worship  Him." 

la,  13.  devout,  a  disciple.^  The  Apos.  uses  a  descr.  suited  to  his  audience. 
good  .  .  Jews,  a  well-known,  as  well  as  good  man.  came  .  .  me,  in- 
structed by  a  vision.'^  stood,  etc.  "We  are  to  think  of  Paul  as  sitting  there  blind, 
and  A.  as  standing  bef.  him." 

Hoio  difficidt  the  Lord  makes  it  for  a  man  to  be  lost. — I.  In  the  Law,  He  threat- 
ens him  with  the  curse.  II.  In  the  Gospel,  He  allures  him  with  promises  of 
grace.     III.  In  the  conduct  of  believers,   He  shows  him  the  blessedness  of  faith. 

IV.  In   wonderful  dispensations.  He  manifests  to  Him  His   power  and  goodness. 

V.  In  the  ministers  of  the  Church,  He  sends  to  him  guides  to  life.     Spiegdhauer. 
Conversion  of  soldiers. — A  returned  soldier  relates  his  conversion  in  a  rebel 

prison  at  Atlanta,  Ga.,  thus:  "There  were  twenty-two  of  us  in  that  prison,  all  wild 
boys.  We  suffered  every  kind  of  privation ;  but  we  spent  our  time  in  any  way, 
playing  cards,  and  the  like.  We  were  pi-etty  much  all  at  cards  one  day,  wlien  some 
rebel  oflScers  came  in;  and  one  of  them  read  the  names  of  eight  of  us,with  the  order 
for  execution,  and  directed  those  whose  names  were  called  to  prepare  immediately 
for  death.  Their  lives  were  to  be  taken  in  retaliation  for  something  the  rebels  said 
our  side  (the  Yankees)  had  done.  Those  eight  of  our  comrades  hardly  had  time  to 
say  good-bye,  and  they  were  led  out  and  hung.  It  came  upon  the  rest  of  us  like  a 
thunderbolt.  Then  we  began  to  think  we  needed  something  more  than  we  had  to 
be  ready  to  die.  We  didn't  know  who  would  have  to  go  next.  There  were  fourteen 
of  us  left.  We  got  a  Bible,  and  began  to  read  and  pray.  We  had  prayer-meetings 
everyday,  morning  and  night;  and  there,  in  that  prison,  every  one  of  us  found 
Christ.  One  of  the  number  is  now  a  preacher  of  the  Gospel.  I  have  been  able  to 
hold  on  since ;  and  my  Christian  experience  is  the  sweetest  remembrance  I  have  of 
the  army." 

14 — 16.  God  .  .  fathers,''  he  identifies  himself  with  his  hearers  as  the 
worshippers  of  the  God  of  Abraham,  etc.  hath  chosen  thee,  the  verb  has  the 
sense  of  committing  a  work  into  anyone's  hands.  So  R.V.,  "appointed."  Just 
One,  name  app.  to  Christ  by  Stephen  «  and  James.-'"  all  men,  including  Gen- 
tiles,* the  mention  of  whom  his  tact  leads  him  to  avoid,  wash,  Ok.,  "this  was 
the  Jewish  as  well  as  the  Christian  doc.  of  baptism."  name,  "P.  carefully  avoids 
mentioning  to  the  Jews  this  Name,  except  wliere  it  is  unavoidable."    (v.  8.) 

Conversion  of  St.  Paul. — Consider  this  direction — I.  As  given  to  the  Apostle 
on  this  occasion :     1.  The  particular  things  enjoined;  2.  The  connection  subsisting 


Chap.  xxii.  17— aa. 


ACTS. 


693 


between  them.  II.  As  addressed  tn  all  who  are  convinced  of  their  sinful  state.  To 
all  such  persons  it  says — 1.  Seek  the  remission  of  j'our  sins  simply  through  Christ; 
2.  Look  to  Him  alone  for  all  the  blessings  you  stand  in  need  of;  3.  Confess  Him  openly 
before  men ;  4.  Let  there  be  no  delay  in  this  necessary  work.     Simeon. 

Promjjt  conversi07i. — An  Indian  and  a  white  man,  at  worship  together,  were 
both  brought  under  conviction  by  the  same  sermon.  The  Indian  was  shortly  after 
led  to  rejoice  in  the  pardoning  mercy.  The  white  man,  for  a  long  time,  was  under 
distress  of  mind,  and  at  times  ready  to  despair;  but  he  was  at  last  brought  also  to 
a  comfortable  experience  of  forgiving  love.  Some  time  after,  meeting  his  red 
brother,  he  thus  addressed  him:  "How  is  it  that  I  should  be  so  long  under  con- 
viction, when  you  found  comfort  so  soon  ?  "  "0  brother  !  "  replied  the  Indian,  "me 
tell  you.  There  come  along  a  rich  prince.  He  propose  to  give  you  a  neiv  coat. 
You  look  at  j'our  coat,  and  say,  'I  don't  know;  my  coat  pretty  good.  I  think  it 
will  do  a  little  longer.'  He  then  offer  me  new  coat.  I  look  on  my  old  blanket.  I 
say,  '  This  good  for  nothing.'  I  fling  it  right  away,  and  accept  the  beautiful  gar- 
ment. Just  so,  brother,  you  try  to  keep  your  own  righteousness  for  some  time ;  you 
loth  to  give  it  up ;  but  I,  poor  Indian,  had  none ;  therefore  I  glad  at  once  to  receive 
the  righteousness  of  the  Lord  Jesus  Christ." 

17 — 30.  when  I  was  come  to  Jerusalem,  this  refers  to  that  visit  of  the 
Apostle  recorded  in  Acts  ix.  26  seqq.  We  learn  from  Gal.  i.  18  that  three  years 
had  elapsed  between  the  conversion  of  Saul  and  this  visit  to  Jerusalem,  which  period 
is  supposed  to  have  been  consumed  in  Arabia  (cp.  Gal.  i.  1 7).  Cum.  B.  prayed 
.  .  temple,  a  hint  that  he  did  not  despise  the  Temple,  trance,  ecstacy.  Some 
think  on  the  occas.  named  xi.  30 ;  xii.  25.  quickly,"  this  first  visit  to  Jerus. 
lasted  15  dys.  for  .  .  me,  time  not  to  be  wasted  among  rejecters  of  truth. 
and  I  said,  etc.,  he  supposed  that,  knowing  him,  they  would  the  more  willingly 
listen.  His  previous  character  would  increase  the  weight  of  his  testimony.  I,ord, 
they  know,  etc.,  the  R.  V.  gives  "they  themselves  knew"  to  mark  that  the  pro- 
noun is  emphatic.  Lumtyy.  and  when,  etc.,''  an  additional  reason  why  his  sin- 
cerity should  be  believed  in. 

PauVs  vision  in  the  Temple  at  Jerusalem. — I.  The  place — "in  the  Temple." 
This  shows  the  catholicity  of  the  new  convert.  II.  The  season — "while  he  was 
praying."  There  seems  to  be  a  natural,  invisible,  indissoluble  connection  between 
the  offering  of  prayer  by  man  to  God  and  the  receiving  of  spiritual  blessings  from 
God;  the  Bible  teaches  this — 1.  By  doctrines;  2.  By  practice.  HI.  The  form.  We 
may  become  acquainted  with  the  world  of  spirits  by — 1.  Consciousness;  2.  Testi- 
mony. IV.  The  subject.  Christ's  command  to  Paul  suggests — 1.  That  He  claims 
authority  over  the  ministry;  2.  His  spiritual  providence  over  his  own  agencies  and 
His  own  ministers.     Morris. 

Cliange  in  conversion. — The  work  of  salvation  is  most  truly  a  transformation. 
"  Be  ye  transformed  by  the  renewing  of  your  mind."  You  who  have  been  made 
anew  in  Christ  Jesus,  know  in  your  own  hearts  how  great  that  transformation  is. 
The  wolf,  with  all  its  bloodtiiirsty  tendencies,  feeds  quietly  with  all  the  amiable 
gentleness  of  the  lamb;  the  lion  eats  straw  like  the  ox;  the  desert  becomes  a  gar- 
den, and  the  dry  land  springs  of  water;  naj%  what  is  more  wonderful  still,  stones  of 
the  brook  become  children  unto  Abraham.  The  Lord  takes  the  man  who  is,  like  the 
leopard,  covered  with  spots,  and  cleanses  him  till  he  is  whiter  than  snow.  He  takes 
the  Ethiopian,  black  as  jet,  and  does  but  touch  him  with  the  matchless  blood  of 
Jesus,  and  he  becomes  altogether  fair  and  lovely.  None  of  the  fanciful  transforma- 
tions of  which  Ovid  sang  of  old  could  ever  rival  the  matchless  work  of  God  when  He 
displays  His  power  upon  the  human  mind.  Oh,  what  a  difference  between  a  sinner 
and  a  saint,  between  "  dead  in  trespasses  and  sins,"  and  quickened  by  Divine 
grace  !  If  God  should  speak  to  Niagara,  and  bid  its  floods  in  their  tremendous  leap 
suddenly  stand  still,  that  were  a  trifling  demonstration  of  power  compared  with  the 
staying  of  a  desperate  human  will.  If  He  should  suddenly  speak  to  the  broad  At- 
lantic, and  bid  it  be  wrapped  in  flames,  we  should  not  even  then  see  such  a  mani- 
festation of  His  greatness  as  when  He  commands  the  human  heart,  and  makes  it 
submissive  to  His  love.     Spurgeon. 

ai,  22.  depart,  God's  work  for  him  was  now  appointed,  and  would  begin  in 
His  own  time,  but  would  be  not  among  Jews  or  Greeks  at  Jerusalem,  but  among  the 
Gentiles  in  distant  places,  audience,  a  patient  hearing,  this  word,  "Gen- 
tiles." St.  Paul  had  kept  back  the  word  which  he  was  sure  would  rouse  their  anger 
as  long  as  ever  he  could,  and  we  may  well  suppose  from  the  conciliatory  tone  of 


"Wlien  there  is 
question  made 
about  religion, 
let  us  learn  by 
the  example  of 
Paul,  not  to  de- 
vise any  new 
God,  .  .  .  but  to 
cling  to  that 
same  God,  who 
has  revealed 
Himself  to  our 
fathers  both  in 
the  law,  and  also 
by  divers  ora- 
cles."    Calvin. 

"The  greatest 
friend  of  truth  is 
time,her  greatest 
enemy  is  preju- 
dice, and  her  con- 
stant companion 
is  humility." 
Colton. 


his  vision  in 
the  Temple 

aGa.  1.  18, 

b     Ac.    vil. 
viii.  1. 


58; 


"  Stephen  was 
slain  without 
any  precedent 
sentence  of  law, 
by  manifest  vio- 
lence, as  by  rob- 
bers ;  when  it 
was  not  allowed 
to  the  Jews  capi- 
tally to  condemn 
any  one,  even 
according  to  the 
laws.  "  J:.eza. 

When  Melanc- 
thon  had  the 
truth  opened  up 
toh.m  he  tho'ght 
he  could  not  fail 
to  commend  jtto 
others,  but  soon 
he  had  to  make 
the  confess  on 
that  "old  Adam 
was  too  strong 
for  young  Mel- 
ancthon!" 

"A  man  should 
never  be  a- 
shamed  to  own 
he  has  been  in 
the  wrong,  which 
is  but  saying  in 
other  words,  that 
he  is  wiser  to-day 
than  he  was  yes- 
terday."   Pope. 


interruption 
of  his  speech 
by  the  mob 

"P.  relates  this 
vision  to  show 
that  his  own  In- 
clination    and 


694 


ACTS. 


Chap.  xzll.  «3— ad. 


A.D.  58. 


prayer  had  been, 
that  he  might 
preach  the  Gospel 
to  his  own  people; 
but  that  it  was 
by  the  Impera- 
tive command  of 
the  Lord  Himself 
that  He  went  to 
the  Gentiles." 
Alford. 

How  many  ol  ns 
sympathize  with 
a  young  Chris- 
tian lady  who. 
when  a  friend 
remarked  that  it 
was  a  far  way  to 
go  to  Japan,  re- 
plied, "  Yes,  very 
far,  if  it  was  only 
to  make  money; 
but  not  too  far  to 
tell  the  heathen 
about  Jesus." 
Wilson . 

"It  was  a  good 
method  observed 
bySocrates.when 
he  found  in  him- 
self any  disposi- 
tion to  anger,  he 
would  check  it 
by  speaking  low, 
in  oppc>sitlon  to 
the  motions  of 
his  displeasure. ' ' 
Palmer. 


he  Is  ordered 
to  be 
scourged 

"The  more  false 
any  man's  reli- 
gion Is,  the  more 
furious  he  will 
be  in  maintain- 
Ing  it."  Dr. 
Whichcote. 


he  claims  his 
right  as  a 
free-born 
Roman 

o  Ac.  xvl.  23. 

h  Ac.  xvl.  37. 

Cicero,  against 
Verres,  says,  "  It 
la  a  heinous  sin 
to  bind  a  Roman 
citizen:  It  is 
wickedness  to 
beat  him :  it  is 
next  to  parricide 
to  kill  him  ;  and 
what  shall  I  say 
to  crucify  him  V 

'•  When  our  ha- 
tred Is  too  keen. 
It  places  us  be- 
neath those  we 
hate."  La  Roche- 
foucauld. 


much  of  his  speech  that  the  attention  of  the  crowd  had  bnen  enlisted,  for  the  speaker 
was  a  man  of  culture  and  spake  their  own  tongue. 

To  a  onissionary  about  to  depart  on  his  work. — I.  By  whom  are  you  sent  ?  "Who 
speaks  in  the  text?  II.  Whither  are  you  sent?  "I  will  send  thee  far  hence." 
III.  To  whom  are  you  sent  ?  "To  the  Gentiles."  IV.  For  what  end  are  you  sent? 
A  missionary's  errand  is  not  one  of — 1.  Science:  2.  Politics;  3.  Civilization;  but — 
4.  It  is  a  work  for  the  spread  of  the  Gospel.  V.  "With  what  encouragement  are 
you  sent  ?    Tlie  Lord  commands  it.     That  is  sufficient  encouragement.     Wardlatc. 

Jealous  fanatics. — To  the  story  of  the  Apostle's  life  and  conversion  the  vast 
throng  had  listened  silently  and  intentlj^  They  seem  to  have  felt  the  man's  sincer- 
ity. But  when  he  spoke  "this  word,"  then  instantly  was  aroused  the  old,  deep- 
seated  and  incurable  jealousy  at  the  thought  th.  the  Gentiles  cd.  be  fellow-heirs  w. 
them  of  Jehovah's  promised  mercj^  and  subjects  of  their  glorious  Messiah.  Then, 
on  the  instant,  reason  and  reverence  were  forgotten;  all  sense  of  right  and  Justice 
was  overborne  in  a  great  outburst  of  mad  rage.     Bib.  Readers'  Com. 

23,  24.  cast  .  .  clothes,  i-e.,  "the  loose  upper  robe  which  could  easily 
be  laid  aside,  and  which  in  sucli  an  excitement  would  interfere  with  their  move- 
ments." Litmby.  As  a  threat  or  preparation  for  stoning;  or  an  impetuous  move- 
ment of  rage  and  execration,  dust  .  .  air,  with  violent  agitation  of  mind. 
bade  .  .  scourging,  put  to  the  torture,  that  .  .  know,  ignorant  of 
Heb.,  he  knew  not  what  P.  had  said;  to  him  it  seemed  clear  that  P.'s  defence  had 
not  satisfied  the  people. 

T/ie  danger  and  the  rescue. — I.  The  Apostle's  danger:  1.  Founded  on  his  testi- 
mony to  the  truth ;  2.  Caused  by  the  obstinate  pride  of  the  Jews ;  3.  Threatening 
a  fatal  issue.  II.  The  Apostle's  rescue:  1.  Effected  by  the  feeling  of  justice  in  the 
Roman  commander;  2.  By  the  Apostle's  privilege  of  citizenship;  3.  By  the  new  op- 
portunity accorded  to  him  for  his  justification.     Lisco. 

TJirowing  dust  into  the  air. — A  great  similarity  appears  between  the  conduct  of 
the  Jews,  when  the  chief  captain  of  the  Roman  garrison  at  Jerusalem  presented  him- 
self in  the  Temple,  and  the  behavior  of  the  Persian  peasants,  when  they  go  to  court 
to  complain  of  the  governors  under  whom  they  live,  upon  their  oppressions  becom- 
ing intolerable.  sTr  John  Chardin  tells  us  respecting  them,  that  they  carry  their 
complaints  against  the  governors  by  companies,  consisting  of  several  hundreds,  and 
sometimes  of  a  thousand;  they  repair  to  that  gate  of  the  palace  near  to  which  their 
prince  is  most  likely  to  be,  where  they  begin  to  make  the  most  horrid  cries,  tearing 
their  garments,  and  throwing  dust  into  the  air,  at  the  same  time  demanding  justice. 
The  king,  upon  hearing  these  cries,  sends  to  know  the  occasion  of  them.  The  peo- 
ple deliver  their  complaint  in  writing,  upon  which  he  lets  them  know  that  he  will 
commit  the  cognizance  of  the  affair  to  some  one  by  whom  justice  is  usually  done 
them.     Paxton. 

25—28.    thongs,"  to  a  block  or  pillar,     centurion,  who  had  the  execution 

of  the  torture,  lawful,  etc.^  Roman,  the  peril  of  such  an  assertion,  if  it  were 
not  true,  convinces  the  centurion  at  once,  and  though  we  are  not  told  so  expressly 
we  may  feel  sure  that  the  operation  of  "  tying  up"  was  stopped,  tell  me.  confirm 
if  thou  canst  what  I  have  heard,  great  sum  .  .  freedom,  it  was  sold  at  difl'. 
times  for  various  sums ;  and  at  a  high  rate  in  the  early  part  of  reign  of  Claudius. 
Paul  said,  his  citizenship  an  inheritance.  Not  because  Tarsus  was  a  free  city. 
"  How  St.  Paul  came  to  be  a  Roman  citizen  by  birth  we  cannot  tell,  probably  some 
ancestor  for  meritorious  conduct  had  been  rewarded  with  enfranchisement." 

Tlie  privileges  of  birth.— \.  The  privileges  of  birth  are  not  to  be  despised  by 
Christians.  II.  A  wrong  use  of  them,  however,  is  worse  than  contempt  for  them. 
III.  There  are  times  when  they  may  be  used  as  weapons  of  defence  by  believers. 
TJie  imperishable  nobleness  of  the  chihlren  of  God.— I.  Obtained  by  regeneration. 
II.  Pledged  by  the  Spirit  of  God,  who  bears  witness  with  our  spirits  that  we  are  the 
children  of  God.  ni.  Proved  in  trial  and  temptation.  IV.  Renewed  in  heaven, 
where  they  shall  appear  with  Christ  in  glory.     Gerok. 

Scourging. — Scourging  was  a  very  common  punishment  among  the  Jews.    It  was 

inflicted  in  two  waj's:  with  thongs  or  whips  made  of  ropes  or  straps  of  leather,  or 

with  rods,  twigs,  or  branches  of  some  tree.     The  offender  was  stripped   from  his 

shoulders  to  his  middle,  and  tied  by  his  arms  to  a  low  pillar,  that  his  back  might  be 

I  more  fully  exposed  to  the  lash  of  the  executioner,  who  stood  behind  him  upon  a  stone, 

I  to  have  more  power  over  him,  and  scourge  him  both  on  the  back  and  breast,  in  open 


Chap,  xxlii.  z— 3. 


ACTS. 


695 


court,  before  the  face  of  his  judges.  Paxton.  The  prevailing  plp.n. — A  man  was 
captured  in  Cuba,  in  1869,  by  the  Spanish  troops  under  suspicious  circumstances, 
and  he  was  condemned  to  be  shot.  English  by  birth  and  American  by  naturaliza- 
tion, the  consuls  of  these  two  nations  interfered  for  his  life,  but  in  vain.  The  con- 
demned man  was  brought  out  to  be  shot.  The  soldiers  were  drawn  up  in  file  with 
loaded  guns,  when  the  English  and  American  consuls  threw  over  the  man  their  na- 
tional flags;  the  Spanish  authorities  did  not  dare  to  fire  upon  the  Cross  of  St.  George 
or  the  Stars  and  Stripes,  and  the  man  was  saved.  "Take  heed,"  the  consuls  said, 
"this  man  is  English,  this  man  is  an  American."     Christian  Age. 

39»  30.  then  .  .  examined,"  this  is  old  English  for  "which  were  about  to 
examine  him  "  which  the  E.  V.  gives,  accused,  he  had  not  yet  heard  even  the  ac- 
cusation, commanded  .  .  appear,  some  ace.  for  this  power  to  summon  the 
Sanhedrin  by  assuming  the  chiliarch  (Claudius  Lycias)  was  the  delegate  of  the  pro- 
curator; "  he  had  discovered  thus  much,  that  the  offence  charged  against  his  prisoner 
was  concerning  the  religion  of  the  Jews.  He  therefore  summons  the  chief  religious 
authorities  as  those  who  were  best  able  lo  decide  whether  any  wrong  had  i)eeu 
done."  brought  .  .  them,  trad.  (Jewish)  says  their  place  of  meeting  was  on 
Mt.  Zion,  nr.  the  bridge  over  the  Tyropceon. 

Anxious  and  •prudential fear. — We  may  distinguish  a  twofold  fear: — 1.  A  fear 
of  solicitious  anxiety,  such  as  makes  us  let  go  our  confidence  in  God's  providence, 
causing  our  thoughts  so  to  dwell  upon  the  dreadfulness  of  the  thing  feared  as  to  des- 
pair of  a  deliverance.  And  with  such  a  kind  of  fear  Christ  absolutely  forbids  us  to 
fear  those  that  kill  the  body ;  it  being  very  derogatory  to  God,  as  if  His  mercy  did 
not  afford  as  great  arguments  for  our  hope  as  the  cruelty  of  man  for  our  fears.  2. 
The  second  sort  of  fear  is  a  fear  of  prudential  caution,  whereby  a  man,  from  the  due 
estimate  of  an  approaching  evil,  endeavors  his  own  security.  And  this  kind  of  fear 
is  not  only  lawful,  but  also  laudable.  For  to  what  purpose  should  God  have  natu- 
rally implanted  in  the  heart  of  man  a  passion  of  fear,  if  it  might  not  be  exercised  and 
affected  with  suitable  objects ;  that  is,  things  to  be  feared  ?  Now  under  this  sort  of 
fear  we  may  reckon  that  to  which  Christ  advises  His  disciples  in  these  expressions, 
"  Beware  of  men,"  and  "  Flee  from  one  city  into  another."    South. 


CHAPTER   THE   TWENTY-THIRD. 

I — 3.  earnestly  beholding,  looked  his  enemies  in  the  face,  calmly,  with- 
out fear,  conscience,*  sense  of  integrity.  Ananias  (not  Annas),  s.  of  Nebe- 
daeus;  succ.  Camydus  or  Camithus,"  a.d.  48,  Tiberius  Alex,  being  procurator;  sent 
to  Ro.,  A.D.  52,  to  defend  himself  bef.  Claudius,  and  was  prob.  acquitted.''  smite 
,  .  mouth,  it  was  not  to  be  permitted  that  he  should  assert  his  innocence. 
smite  thee,  A.  was  aft.  assassinated.'  thou  .  .  wall,  St.  Paul  calls  him 
"whited  wail"  because  he  bore  the  semblance  of  a  minister  of  justice,  but  was  not 
what  he  seemed.  Cp.  "whited  sepulchres "  (Ma.  xxiii.  27).  judge  .  .  law, 
I  am  to  be  tried  concerning  the  law,  and  according  to  law.  and  .  .  law  ? 
which  A.  should  have  observed./ 

An  outrage  of  justice  by  a  judge. — I.  It  was  most  unprovoked.  H.  It  was  nobly 
met — 1.  With  manly  courage ;  2.  By  commendable  candor.  The  best  men  on  earth 
are  liable  to  be  overtaken  by  temper,  and  the  candor  which  like  Paul's  hastens  to 
acknowledge  the  defect  is  a  rare  attribute  of  excellence.     TJiomas. 

Smiting  on  the  mouth, — The  Persians  smote  the  criminals  who  attempted  to 
speak  in  their  own  defence  with  a  shoe,  the  heel  of  which  was  shod  with  iron ;  which 
is  quite  characteristic  of  the  Eastern  manners,  as  described  in  the  Sacred  Volume. 
The  shoe  was  also  considered  as  vile,  and  never  allowed  to  enter  sacred  or  respected 
places;  and  to  be  smitten  with  it  is  to  be  subjected  to  the  last  ignominy.  Paul  was 
smitten  on  the  mouth  by  the  orders  of  Ananias;  and  the  warmth  with  which  the 
Apostle  resented  the  injury  shows  his  deep  sense  of  the  dishonor.  Pnxton.  To 
smite  one  on  the  mouth  is  considered  in  most  countries  a  mark  of  contempt.  In  the 
East  it  is  often  inflicted  as  a  degrading  form  of  punishment.  "As  soon  as  the  am- 
bassador came  in,  he  punished  the  principal  offenders  by  causing  them  to  be  beaten 
before  him ;  and  those  who  had  spoken  their  minds  a  little  too  unreservedly  he  smote 
upon  the  mouth  with  a  shoe."  "  By  far  the  greatest  of  all  indignities,  and  the  most 
insupportable,  is  to  be  hit  with  a  shoe,  or  one  of  the  pandoufles,  which  the  Hindoos 


lie  is  brought 
before  the 
council 

a  "  That  declara- 
tion and  appeal, 
•I  am  a  Eo- 
man  citizen' 
( Civis  Romanus 
sum),  which  has 
often  brought  to 
many.  In  re- 
motest lands,  aid 
and  deliverance 
among  the  most 
uncivilized  of 
men."  Cicero,  in 
Verr. 

"The  Rom  a  in 
captain  tells 
Paul  that  he  ob- 
tained the  im- 
munities of  a 
Eoman  with  a 
great  sum:  and 
shall  we  e'\pect 
so  much  a  nobler 
and  more  advan- 
tageous adoption 
perfectly  gratis  ? 
Look  that  God 
should  change 
His  whole  econo- 
my for  our  ease, 
give  us  an  eter- 
nal Inheritance 
discharged  of 
those  temporal 
1  n  c  u  m  b  ranees 
Himself  has  an- 
nexed to  it?  This 
were,  sure,  as 
unjust  a  hope 
as  it  would  be  a 
vain  one."  Art  of 
Content. 


he  asserts  his 
innocence 

6  2  Ti.  i.  3;  Ac. 
xxlv.  16 ;  2  Co.  i. 
12:  He.  xiii.  18; 
1  Pe.  iii.  15, 16. 

cJos.  Ant.  XX.  5.  2. 

d  Jos.  Ant.  XX.  6. 3. 

e  Joi.  Wars  ii.  17. 


/Le.  xlx.  35;  De 
XXV.  1. 

"P.  here  spake 
'unadvisedly 
with  his  lips, 'yet 
this  was  a  true 
prophecy.  A. 

was  guilty  of 
many  crimes, 
his  house  was 
burnt  in  a  sedi- 
tion raised  by  his 
own  son,  and  he 
himself  was 
drawn  out  fr.  a 
place  of  conceal- 
ment by  the  sica^ 
rii,  and  slain.  A 
remark' ble  retri- 
bution; he  who 
connived  at  the 


696 


ACTS. 


Chap.  xxlU.  4— XX. 


A.D.  58. 

conspiracy  Of 
assassins  ag'nst 
P.  died  by  the 
hands  of  an  as- 
sassin." Words- 
worth. 


he  is 

reproved  for 
reviling  the 
high  priest 

"It  is  the  pre- 
cept of  Solomon, 
that  the  rulers 
be  not  reproach- 
ed no,  not  in  our 
thoughts,  but 
that  we  draw  our 
very  conceit  into 
a  modest  inter- 
pretation of  the  r 
do  ngs.  The  holy 
angel  would  give 
no  sentence  of 
blasphe  m  y 
against  the  com- 
mon slanderer, 
but  sad,  'The 
Lord  rebuke 
thee.'"    Bacon. 


the  council 
is  divided 

a  Ac.  xxvi.  5. 

6  Ac.  xxvlii.  20. 

cMa.  xxll.23;Mk. 
xii.  18;  Lu.  XX. 
27. 

"P.  did  not  use 
craft  of  reason 
ordialectical 
strategem,  but 
simply  invites  to 
his  defence  those 
who  were  less  far 
removed  from 
the  truth."    Ben- 


"  In  Christian 
prudence,  w  e 
are  so  to  look  at 
everlasting  life 
hereafter  as  not 
to  neglect  this 
here ;  but  may 
contrive  for  the 
conven'ences  of 
this  lite  to  avo  d 
what  may  be 
dangerous, or  In- 
commode u  s , 
provided  we  do 
nothing  that  is 
against  the 
other."     Alkstry. 


Divine 
consolation 

"The  Apostle 
could  hardly  be 
otherwise  than 
downcast  with 
the  events  of  the 
previous  day. 
He  had  entered 


commonly  wear  on  their  feet.  To  receive  a  kick  from  anj^  foot,  with  a  slipper  on  it, 
is  an  injury  of  so  unpardonable  a  nature,  that  a  man  would  suffer  exclusion  from 
iiis  caste  who  could  submit  to  it  without  receiving  some  adequate  satisfaction. 
Even  to  threaten  one  with  the  stroke  of  a  slipper  is  held  to  be  criminal,  and  to  call 
for  animadversion."    Dubois'  Description  of  the  People  of  India. 

4,  5.  revilest  .  .  priest  ?  So  styled  because  he  sat  on  the  judgment-seat 
as  God's  representative,  cp.  De.  xvii.  8 — 13.  In  the  Old  Test,  the  priestly,  and  even 
other,  judges  iare  sometimes  called  by  God's  own  name  "Elohim."  (See  Ex.  xxi. 
6,  xxii.  8,  9,  and  cp.  Ps.  Ixxxii.  1.)  wist  not,  "It  is  most  consonant  with  St.  Paul's 
character  to  believe  that  either  his  own  physical  deficiency  (imperfect  sight),  or  some 
lack  of  the  usual  formalities  or  insignia,  made  him  unable  to  distinguish  that  he  who 
had  given  the  order  was  really  the  high  priest."  for  .  .  written,  and  he  grace- 
fully acknowledges  that  he  should  have  remembered  the  law. 

PauVs  admission  of  error. — Even  in  the  vehemence  of  carnal  zeal,  a  servant  of 
God  does  not  belie  of  whose  Spirit  he  is  the  child.  I.  The  cause  of  his  vehemence ; 
it  is  the  evil  that  excites  him,  the  right  for  which  he  is  jealous.  II.  The  manner  in 
which  it  is  expressed ;  even  in  anger  he  does  not  forget  his  own  dignity  nor  his  rever- 
ence for  God.  III.  The  victory  which  he  obtains  over  his  passion,  whilst  he  ingenu- 
ously confesses  it  with  calm  composure,  and  manfully  masters  it.     Oerok. 

Paul  answering  the  high  priest. — The  pungency  of  the  Apostle's  reproof  needs  no 
other  justification  than  the  one  he  gave.  Luther  was  wont  to  launch  such  thunder- 
bolts, and  great  and  earnest  men  in  all  ages  have  brought  their  unjust  judges  sud- 
denly to  the  bar.  Ananias  seems  to  have  been  struck  dumb,  and  some  courtiers  or 
aspirants  for  favor  endeavored  to  shield  their  astonished  patron  by  flinging  his  official 
dignity  over  the  ermined  culprit  whose  conduct  they  dare  not  excuse.  For  Paul 
there  is  no  need  for  apology.  He  had  cause  to  be  angry,  and  in  his  apology  made 
clear  an  important  distinction  between  the  office  and  the  man.  He  respects  the 
priesthood  while  he  denounces  the  criminal.     Arnot. 

6—8.  ]^art  .  .  Pharisees,  and  all  against  him.  he  cried  out,"  etc., 
thus  identified  himself  with  the  strongest  and  most  reverenced  party,  hope  .  • 
question,*  the  true  reason  of  my  position  is  my  advocacy  of  the  prominent  doc- 
trine of  the  Pharisees,  divided,  "Here  the  saying  held  good,  in  a  good  sense, 
'  Divide,  et  impera,'  divide,  and  you  will  thereby  command."  His  judges  now  took 
opposite  sides,     for,  etc.,"  notes,  Mk.  xii.  18 — 23. 

TJie  creed  of  the  Saddiicees. — I.  Unbelief  in  immortality,  a  radical  error:  1.  A 
positive  confusion;  2.  A  positive  mistake.  II.  Ignorance  the  main  source  of  this 
unbelief:  1.  Want  of  Scriptural  knowledge,  or  of  honest  perseverance  in  seeking  it; 
2.  Want  of  spiritual  experience;  3.  Want  of  sincerity  of  purpose.  The  beautiful 
idea  of  the  future  life. — I.  Elevated  above  temporal  trausitoriness.  H.  Like  the  an- 
gels of  God.     III.  A  life  in  heaven.     Lange. 

Nae  strife  up  here. — It  is  related  that  an  old  Scotch  Elder  had  once  a  dispute 
with  his  minister  at  an  Elders'  meeting.  He  said  some  hard  things,  and  almost 
broke  the  minister's  heart.  Afterward  he  went  home  and  the  minister  went  home 
too.  The  next  morning  the  Elder  came  down,  and  his  wife  said  to  him:  "  Ye  look 
sad,  Jan,  what  is  the  matter  with  ye?"  "Ah  !  "  he  replied,  "  you  would  look  sad 
too,  if  you  had  such  a  dream  as  I  have.  I  dreamed  I  had  been  at  the  Elders'  meet- 
ing, and  had  said  some  hard  things,  and  had  grieved  the  minister;  and  when  he 
went  home  I  thought  he  died,  and  went  to  heaven;  and  thought  afterward  I  died 
too,  and  went  to  heaven ;  and  when  I  got  to  the  gates  of  heaven,  out  came  the  min- 
ister, and  put  out  his  hands  to  take  me,  saying,  '  Come  along,  Jan.  there's  nae  strife 
up  here— I  am  happy  to  see  ye.'  "  The  Elder  went  to  his  minister  directly  to  beg 
his  pardon,  and  found  he  was  dead.  The  Elder  was  so  stricken  with  the  blow,  that 
two  weeks  after  he  also  departed:  "And  I  should  not  wonder,"  said  he  who  related 
the  incident,  "  if  he  met  the  minister  at  heaven's  gate,  and  heard  him  say,  'Come 
along,  Jan,  there's  nae  strife  up  here.'  "    Presbyter. 

9 — II.  cry,  confused  babble  of  many  voices,  scribes,  learned  men  of  Phar- 
isees, strove,  violently  contended,  let  .  .  God,  these  words  are  not  found 
in  the  oldest  MSS.,  and  it  may  be  that  St.  Luke  left  the  sentence  as  an  incomplete 
exclamation.  This  the  It.  V.  has  endeavored  to  represent  by  rendering  the  preced- 
ing clause,  "  And  what  if  a  spirit  hath  spoken  to  him,  or  an  angel."  Cam.  B. 
when    .    .    them,  what  a  scene  in  a  court  of  justice,  the  judges  fighting  orer  a 


Chap,  xxlll.  12—15. 


ACTS. 


697 


prisoner !  This  was  tbe  court  ia  wh.  Jesus  had  been  condemned,  bring  .  . 
castle,  for  his  personal  safety.  I/ord  .  .  him,  appearing  in  a  vision  as  be- 
fore at  Corintii,  chap,  xviii.  9.  must  .  .  Rome,  a  desire  which  he  had  long 
entertained." 

The  Divine  encouragement  given  to  xts  in  the  accomplishment  of  the  great  prtr- 
poses  of  life. — I.  The  difficulties  and  dangers  which  surrounded  Paul:  1.  The  con- 
spiracy, secretly  formed  against  his  life :  (1)  It  was  sufficiently  strong  to  render  its 
success  morally  certain;  (2)  It  was  not  in  itself  improbable  that  Lysias  would  grant 
their  request;  2.  The  trials  before  the  Roman  governors,  through  which  Paul  was  to 
pass  before  he  could  arrive  at  Rome ;  3.  He  would  again  be  placed  in  circumstances 
where  the  recollection  of  this  promise  would  come  to  him.  II.  The  assurance  given 
in  this  vision,  as  an  illustration  of  what  may  occur  in  our  lives,  of  the  arrangements 
which  God  has  made  to  keep  us  from  despondency  and  despair.     Barnes. 

Consolation  in  trial. — A  poor  but  worthy  inhabitant  of  Paris  once  went  to  the 
bishop  with  a  heart  almost  overwhelmed.  "  Father,"  said  he,  with  the  most  pro- 
found humility,  "I  ain  a  sinner;  I  feel  that  I  am  a  sinner;  but  it  is  against  my  will. 
Every  hour  I  ask  for  light,  and  humbly  pray  for  faith;  but  still  I  am  overwhelmed 
with  doubts.  Surely,  if  I  were  not  despised  of  God,  He  would  not  leave  me  thus  to 
struggle  with  the  Adversary  of  souls."  The  bishop  thus  consoled  his  sorrowing 
son:  "  The  King  of  France  has  two  castles,  in  ditferent  situations,  and  sends  a  com- 
mander to  each  of  them.  The  Castle  of  Montleberry  stands  in  a  place  remote  from 
danger,  far  inland;  but  the  Castle  of  La  Rochelle  is  on  the  coast,  where  it  is  liable 
to  continual  sieges.  Now,  which  of  the  two  commanders,  think  you,  stands  the 
highest  in  the  estimation  of  the  king,  the  commander  of  La  Rochelle,  or  he  of 
Montleberry?"  "Doubtless,"  said  the  poor  man  "  the  king  values  him  the  most 
who  has  the  hardest  task,  and  braves  the  greatest  dangers."  "  Thou  art  right,"  re- 
plied the  bishop.  "And  now  apply  this  matter  to  thy  case  and  mine;  for  my  heart 
is  like  the  Castle  of  Montleberry,  and  thine  like  that  of  La  Rochelle." 

la — 15.  Jews,  the  men  who  banded  themselves  thus  together  were  probably 
belonging  to  the  Zealots  of  whose  fanaticism  Josephus  gives  several  instances. 
curse,  it  was  an  invocation  of  God's  vengeance  upon  themselves,  if  they  failed  to 
do  the  work  which  they  undertook,  eat  .  .  drink,  so  that  there  was  no  time 
to  be  lost;  their  work  must  be  promptly  executed,  forty,  number  and  craft,  etc., 
against  one.  came  .  .  elders,  "  who  were  most  likely  of  the  Sadducees' part, 
and  who  therefore  would  have  no  wish  to  save  St.  Paul's  life."  now  therefore, 
etc.,  man  proposes,  God  disposes.*  near,  to  the  place  of  meeting.  Hence  the 
council  would  appear  to  be  free  fr.  all  complicitJ^ 

Paul  in  the  castle  at  Jerusalem. — I.  A  visit  from  Christ  (•».  ii).  This  visit  was — 
1.  Timely;  2.  Cheering.  In  Christ's  words  we  observe:  (1)  Commendation;  (2)  In- 
formation. II.  A  conspiracy  of  enemies.  This  was — 1.  Malignant;  2.  Determined; 
3.  Strong;  4.  Cunning.  III.  The  interposition  of  Providence.  We  find  Providence — 
1.  Thwarting  the  evil;  2.  Delivering  the  good.     Thomas. 

Tlie  plot  discovered. — The  name  of  Wisbart  is  well  known  in  Scotland,  where  he 
acted  a  distinguished  part  in  the  reformation  of  religion,  which  rendered  him  a  con- 
stant object  of  the  hatred  of  the  Popish  party.  Cardinal  Beaton  frequently  formed 
plans  to  take  away  his  life.  At  one  time  he  procured  a  letter  to  be  sent  to  him  as 
from  an  intimate  friend,  the  Laird  of  Kinnier,  in  which  he  was  requested  to  come  to 
him  without  delay,  as  he  had  been  seized  with  sudden  illness.  In  the  meantime,  the 
cardinal  had  provided  sixty  men  to  waylay  him,  and  deprive  him  of  life.  The  letter 
having  been  delivered  by  a  boy,  who  also  brought  a  horse  to  convey  him  on  his 
journey,  Wisbart  set  out,  but  suddenly  stopping  by  the  way,  avowed  to  the  friends 
who  had  accompanied  him  his  strong  conviction  that  God  did  not  will  that  he  should 
proceed;  for  that  there  was  treachery  in  this  business.  They  went  forward 
without  him,  and  discovered  the  whole  plot,  by  which  means  his  life  was  preserved. 
Failure  of  a  wicked  design. — Mr.  Thorowgood,  a  minister  of  the  seventeenth  cen- 
tury, having  reproved  the  sin  of  swearing,  one  of  his  hearers,  sensible  of  his  guilt, 
and  thinking  he  was  the  person  particularly  intended,  resolved  to  kill  him ;  and  in 
order  to  do  it,  he  hid  himself  behind  a  hedge,  which  he  knew  Mr.  Thorowgood  would 
ride  by  when  he  went  to  preach  his  weekly  lecture.  When  Mr.  T.  came  to  the  place, 
he  prepared  to  shoot  him,  but  his  piece  failed,  and  only  flashed  in  the  pan.  The  next 
week  he  lay  in  the  same  place  with  the  same  design.  When  Mr.  T.  came  up,  the 
■wretched  man  attempted  to  fire  again,  but  the  piece  would  not  go  ofl".  Upon  this, 
his  conscience  accusing  him  for  such  wickedness,  he  went  after  him,  and,  falling 


A.D.  58. 


the  Temple  and 
undertaken  the 
N  a  z  a  r  1 1  e  vow 
with  a  view  of 
conciliating  the 
Jews  and  he  had 
only  been  saved 
from  being  torn 
in  pieces  of  them 
through  the  in- 
terference of  the 
Roman  com- 
mander." Lumby, 

a  Ac.  xiz.  21 ;  Bo. 
1.13. 

"  False  religions 
brook  no  contra- 
diction:  and 
what  is  wanting 
in  argument  is 
made  up  by 
force."    Manlon. 

"A  wise  man  Is 
out  of  the  reach 
of  fortune:  and 
all  attempts  up- 
on him  are  no 
more  than  Xer- 
xes' arrows,  they 
may  darken  the 
day,  but  they 
cannot  obscure 
the  sun." 


the  forty 
plotters  and 
their  vow 

6  Ps.  xxxvil.  32, 
33;  Pr.  xxi.  30; 
Is.  vlil.  10. 

"Truth  and 
righteousness 
may  be  found 
and  pract  i  s  e  d 
with  half  the 
pains  that  are 
often  employed 
to  'search  out 
iniquity'  and 
establish  error." 
Bp.  Home. 

"Other  sinners 
serve,  the  devil 
for  pay;  but 
cursors  and 
swearers  are  vo- 
lunteers, who 
get  nothing  for 
their  pains."  T. 
Boston. 

"God  is  heaping 
up  so  many 
gains  for  you  In 
heaven,  as  your 
enemy  is  curses 
on  earth."  ^m- 
gustine. 

••  The  qualities 
of  your  friends 
will  be  those  of 
your  enemies; 
cold  friends,  cold 
enemies;  half 
friends,  half 
enemies ;   fervid 


698 


ACTS. 


Chap,  xxlli.  16—24. 


friends, 
enemies. 

■cater. 


•warm 
La- 


Paul  is 
warned  by 
his  nephew 

"  Some  of  those 
Christian  'kins- 
men' wh  OS  e 
names  are  hand- 
ed down  to  us 
(Ro.  xvi.  7,11,21); 
possibly  his  sis- 
ter, the  playmate 
of  his  childhood, 
and  his  sister's 
son,  who  after- 
wards saved  his 
life,  may  have 
heen  gathered  by 
his  exertions 
into  the  fold  of 
Christ."  Cony, 
and  How.  1.  116. 

"  Every  creature 
is  that  to  us  wh. 
God  makes  it, 
and  no  more." 
P.  Henry. 

"The  moral  cer- 
tainty, however 
great,  of  an  end 
wh.  rests  in  other 
hands,  does  not 
dispense  with 
the  diligent  em- 
ployment of  such 
righte'us  means, 
conducive  to  it, 
as  are  entrusted 
to  our  own."  J. 
Miller. 

Paul  sends 
his  nephew 
to  I/ysias 

"If  you  have 
promised  what 
Is  wrong,  be  un- 
faithful to  your 
promise;  if  your 
vow  be  evil, aban- 
don your  de- 
termination: for 
that  promise 
must  needs  be 
Impious  which 
can  only  be  per- 
formed by  your 
acting  wickedly. 
.  .  .  Unlawful 
oaths  are  laud- 
ably broken, and 
damnably  kept." 
Isidore. 

"Real  friendship 
is  a  slow  grower, 
and  never 
thrives,  unless 
engrafted  upon 
a  stock  of  known 
and  reciprocal 
merit."  Chester- 
Held. 

I^yslas 
resolves  to 
send  Paul  to 
Csesarea 


down  ou  his  knees,  with  tears  in  his  eyes  related  the  whole  to  him,  and  begged  his 
pardon.  This  providence  was  the  means  of  his  conversion,  and  he  became,  from  that 
time,  a  serious  Christian. 

16 — 18.  Paul's  .  .  son,  very  often  but  little  is  known  of  the  kindred  of  great 
men.  heard  .  .  wait,  "murder  will  out,"  says  the  prov.  went  .  . 
Paul,  either  this  visit  was  by  special  favor,  or  indicates  mild  treatment,  or  shows 
that  P.  was  rather  a  man  under  protection  than  a  prisoner  in  custody,  centu- 
rions, to  whose  care  he  had  been  confided,  chief  captain,  who  had  power  to 
dispose  of  the  business,  and  in  whose  integrity  P.  had  confidence,  prisoner,  Ok., 
the  chained  one. 

The  cons2Jiracy  discovered  and  revealed  to  Paul  and  the  governor. — There  is 
nothing  so  finely  spun  which  will  not  at  length  come  to  light — I.  For  the  protection 
of  the  righteous;  II.  To  the  confusion  of  the  wicked.     Sturcke. 

Occasion.<i  of  friendship. — There  is  such  a  natural  principle  of  attraction  in  man 
towards  man,  that  having  trod  the  sanie  tract  of  land,  having  breathed  in  the  same 
climate,  barely  having  been  born  in  the  same  artificial  district  or  division,  becomes 
the  occasion  of  contracting  acquaintances  and  familiarities  many  years  after:  for 
anything  may  serve  the  purpose.  Thus,  relations  merely  nominal  are  sought  and 
invented,  not  by  governors,  but  by  the  lowest  of  the  people,  which  are  found  suffi- 
cient to  hold  mankind  together  in  little  fraternities  and  copartnerships;  weak  ties, 
indeed,  and  what  may  aflbrd  fund  enough  for  ridicule,  if  they  are  absurdly  consid- 
ered as  the  real  principles  of  that  union ;  but  they  are,  in  truth,  merely  the  occa- 
sions, as  anything  may  be,  of  anything  to  which  our  nature  carries  us  on,  according 
to  its  own  pi'evious  bent  and  bias:  which  occasion,  therefore,  would  be  nothing  at  all, 
were  there  not  this  prior  bias  or  disposition  of  nature.  Butler. — Friendship  in  ad- 
versity.— Many  will  court  you  while  you  have  much  to  give;  when  you  need  to  re- 
ceive, the  number  of  your  friends  will  be  diminished,  but  their  quality  will  be  im- 
proved. Your  misfortune,  like  a  blast  of  wind  upon  the  threshed  corn,  will  drive 
the  chaff"  away,  but  the  wheat  will  remain  where  it  was.  How  very  sweet  sometimes 
is  the  human  friendship  that  remains  when  sore  adversity  has  sifted  it !     Arnot. 

ig — 31.  took  .  .  hand,  "The  chief  captain  would  naturally  incline  to 
favor  Paul  after  his  conversation  with  him,  rather  than  his  Jewish  accusers.  We  can 
gather  this  from  the  tone  of  the  letter  which  he  subsequently  sent  to  Caesarea." 
privately,  fr-  the  centurion's  ignorance  he  deemed  this  a  private  matter,  and 
.  .  said,  etc.  {see  on  vv.  12 — 15).  for  .  .  wait,  they  were  then  carrying  out 
their  plot,  and  were  bound  to  execute  it  speedily  to  shorten  their  fast,  promise, 
i.e.,  the  prom,  to  the  council  to  bring  P.  down. 

The  Lord  protects  His  people. — I.  They  require  His  protection  against  the  crafty 
designs  of  enemies,  who — 1.  Unite  against  the  righteous;  2.  Disguise  themselves 
under  a  pious  appearance.  II.  They  experience  such  a  protection  from  the  Lord, 
who — 1.  Brings  the  wickedness  to  light f  2.  Directs  the  hearts  of  men  for  the  good 
of  the  righteous.     Lisco. 

Synqjathy  of  friendship. — Friendship  is  one  of  the  greatest  boons  God  can  be- 
stow on  man.  It  is  a  union  of  our  finest  feelings;  an  uninterested  binding  of  hearts, 
and  a  sympathy  between  two  souls.  It  is  an  indefinable  trust  we  repose  in  one  an- 
other, a  constant  communication  between  two  minds,  and  an  unremitting  anxiety 
for  each  other's  souls.  What,  then,  is  the  root,  the  cause,  of  friendship  ?  Sympa- 
thy. Sympathy  conceives  friendship;  friendship,  love.  Love  is  friendship.  The 
tree  that  bears  love,  bears  also  friendship.  Where  friendship  exists  between  two 
persons,  there  is  also,  always,  hope ;  in  adversity  there  is  always  a  support,  a  refuge, 
a  knowledge  of  there  still  remaining  some  succor;  and  as  a  babe  cries  for  its  mother 
for  nourishment,  so  do  we  in  adversity  run  to  friendsliip  for  advice,  fully  relying  on 
some  means  by  which  it  may  release  us  from  the  troubles  of  the  world.  And  in  true 
friendship  there  is  cultivated  such  a  love  of  God,  such  a  devotion  for  the  Creator  of 
the  world,  that  the  chains  become  adamant.  Friendship  having  thus  a  righteous 
appreciation  of  the  Almighty's  goodness  and  power,  and  a  knowledge  of  His  injunc- 
tions to  the  righteous,  and  the  reward  they  may  expect  hereafter,  it  spreads  around, 
everywhere,  joy  and  happiness,  causing  not  only  fresh  unions,  but,  with  praiseworthy 
Christian  exertion  and  love,  rendering  them  inflexible.    Hill. 

22 — 24.  see  .  .  me,  or  his  purpose  to  save  P.  might  be  thwarted  by  the 
the  craft  of  hungry  plotters,  two,  less  not  suf.  to  command  so  large  a  force. 
Spearmen,  lancers,  light-armed  troops,    third  hour,  ab.  9  p.m.    beasts,  of 


Chap,  xxili.  35—33' 


ACTS. 


699 


burden,  for  P.  and  luggage.  Felix,"  app.  gov.  of  .JudsDa  by  Claudius,  a.d.  52. 
Originally  a  slave,  he  was  a  "  man  of  energy  and  taleut,  but  avaricious,  cruel,  and 
liceatious." 


The  murderous  covenant  of  the  enemies  and  the  gracious  covenant  of  the  Lord. 
— I.  The  murderous  covenant  of  the  enemies  against  Paul  is  powerful — 1.  by  their 
number — forty  against  one;  2.  By  their  design — sworn  to  kill  him;  3.  By  their 
means — craft  and  dissimulation.  II.  But  the  gracious  covenant  of  the  Lord  with  His 
servant  is  more  powerful:  1.  He  discloses  the  designs  of  the  wicked;  2.  Against 
powerful  enemies  he  stirs  up  yet  more  powerful  protectors — (1)  Against  the  chief 
priests,  the  Roman  chief  captain ;  (2)  Against  forty  conspirators,  more  than  four  hun- 
dred soldiers;  (3)  He  brings  him  uninjured  out  of  the  den  of  murderers.     Gerok. 

The  conspiracy  made  to  further  God's  plans. — God  had  promised  that  Paul 
should  preach  the  Gospel  in  Rome.  This  conspiracy  was  one  part  of  the  means  by 
which  that  plan  was  carried  out,  and  Paul  enabled  to  realize  his  hopes  and  desires. 
It  was  the  way  to  Rome,  though  he,  at  the  time,  could  not  see  how.  During  the  siege 
of  Sebastopol,  a  Russian  shell  buried  itself  in  the  side  of  a  hill  without  the  city,  and 
opened  a  spring.  A  little  fountain  bubbled  forth  where  the  cannon  shot  had  fallen, 
and  during  the  remainder  of  the  siege  afforded  to  the  thirsty  troops,  who  were  sta- 
tioned in  that  vicinity,  an  abundant  supply  of  pure  cold  water.  Thus  the  missile  of 
death  from  an  enemy,  under  the  direction  of  an  overruling  Providence,  proved  an 
almoner  of  mercy  to  the  parched  and  weary  soldiery  of  the  allies.  Congy-egationalist. 
An  old  Persian  fable  reads  thus:  God  created  the  earth  a  vast,  level,  barren  plain, 
with  not  a  green  thing  on  it  to  be  seen — not  a  flower,  not  a  bush,  not  a  tree  on  it. 
He  came  forth  to  view  His  new  creation,  and  determined  to  adorn  it  with  beauty; 
and  He  sent  his  angel  to  sow  broadcast  over  the  world  the  choicest  seeds.  In  one 
place  they  dropped  the  magnolia;  in  another  the  orange;  all  over  the  world  they 
scattered  the  seed  chat  should  spring  up  in  beauty.  Satan,  on  his  dark,  black  wing, 
followed,  and  saw  the  unburied  seed  lying  all  over  the  earth,  and  he  said:  "  This  is 
the  work  of  the  Almighty,  and  I  will  destroy  it."  So  he  went  to  work,  and  every 
seed  that  could  be  found  he  buried  out  of  sight  in  the  soil,  and  as  if  to  make  this 
work  complete  he  summoned  the  rains  of  heaven,  and  they  fell  upon  the  earth  and 
saturated  it  that  the  seed  might  rot  away.  Then,  with  his  arms  folded,  and  a  ma- 
lignant smile  of  satisfied  pride,  he  looked  to  see  the  chagrin  of  the  Almighty  when 
He  should  behold  His  work  destroyed.  But  as  he  gazed  the  seed  germinated;  it 
broke  through  the  shock,  shot  through  the  ground,  and  came  up  in  forms  of  beauty 
everywhere ;  and  the  apparent  ruin  had  become  an  Eden  of  loveliness,  of  beauty. 
]>r.  Eddy. 

25 — 29.  manner,  form,  to  this  effect.  "  As  both  the  writer  and  receiver  of 
the  letter  were  Romans,  it  is  most  likely  that  Latin  would  be  the  language  of  tlie 
original."  Claudius  I/ysias,  thus  we  learn  the  name  of  the  chiliarch.  most 
excellent,  most  noble,  an  honorary  title,  governor,  procurator,  or  viceroy. 
greeting,  salutation,  with  .  .  army,  with  my  soldiery,  understood  . 
.  Roman,the  chief  captain  put  this  in  such  wise  as  to  claim  credit  for  interference 
on  behalf  of  a  Roman  citizen,  and  in  so  doing  omits  to  state  that  it  was  only  when 
Paul  was  about  to  be  scourged  and  protested  against  it,  that  he  was  discovered  to 
be  a  citizen  of  Rome  by  birth,  law,  Jewish  customs  with  wh.  we  Roms.  do  not 
meddle,  worthy,  deserving  in  a  Rom.  sense,  death,  the  Roms.  alone  having 
the  power  to  inflict  cap.  punishment. 

Tlie  letter  of  Lysias  to  Felix. — I.  The  title  given  to  the  Roman  governor.  II. 
The  injustice  done  to  the  Apostle  by  Lysias.  III.  The  trifling  manner  in  which  he 
speaks  of  the  great  things  in  question  concerning  Christ.  IV.  How  this  very  slight- 
ing of  the  controversies  in  dispute  is  overruled  by  God  for  the  Apostle's  good. 
Burkitt. 

The  commandant's  letter. — A  letter  wh.,  in  its  obvious  genuineness,  exhibits  a 
very  dexterous  mixture  of  truth  and  falsehood,  It  was  one  of  those  abstracts  of 
criminal  charges  called  elogia  wh.  it  was  the  custom  to  write  in  submitting  a  pris- 
oner to  the  cognizance  of  a  superior  judge;  and  it  was  ingeniously  framed  w.  a  view 
to  obviate  beforehand  any  possible  charge  of  illegal  conduct  toward  a  Roman  citi- 
zen.    Farrar's  St.  Paul. 

30 — 33'    when    .    .    man,  to  kill  him — a  Roman,    sent    .    .    thee,  for 

his  protection,  and  final  trial  at  the  highest  Rom.  civil  tribunal  in  Judaea,     gave    . 
.    him,  in  place  of  hearmg  fr.  the  plotters  of  P.'s  death,  they  receive  the  news  of 


a  "In  every  form 
of  cruelly  and 
lust,  he  exer- 
cised the  prerog- 
ative of  a  king  In 
the  spirit  of  a 
slave."  Tacitus, 
Hist.  5.  9. 

Felix  was  the 
bro.  of  Pallas, 
the  favorite  of 
Claudius,  and 
freedman  of  An- 
tonla,  the  mo.  of 
Claudius. 

"  It  Is  rarely 
seen,  in  the 
events  of  life, 
that  the  designs 
of  man  accord 
with  those  of 
God.  That  of 
Lysias  here  was 
to  place  the  per- 
son of  Paul  out 
of  danger;  that 
of  God,  to  pre- 
serve Paul,  and 
send  him  after- 
wards to  Borne." 


I^ysiaa' 
letter  to 
Felix 

'•  Paul,  having 
understood  the 
Jews'  plot  ag'nst 
him,  willed  it  to 
be  revealed  to 
the  chief  capt'n, 
and  when  the 
chief  captain 
gave  him  a  guard 
of  soldiers  to 
secure  his  jour- 
ney, he  accepted 
it,  making  never 
a  word  to  the 
captain  or  the 
soldiers  that  God 
was' not  pleased 
with  resisting  of 
force  by  force; 
and  yet  Paul  was 
a  man  who 
would  himself 
omit  no  occasion 
of  teaching  men 
their  duty  This 
Is  anothox  proof 
that  the  right  of 
war  is  not  wholly 
taken  away  by 
the  law  o  f 
Christ."    Grotius. 


Paul  is 
condttcted  to 
Caesarea 


100 


ACTS. 


Chap.  xxlv.  X— 3. 


A.D.  68. 

a  Jos.  Anl.  xvl. 
6.  2  ;   Wars  1.  2\.  9. 

Now  that  they 
were  far  away 
from  Jerusale'ii 
and  In  no  fear  of 
a  surprise,  sev- 
enty horsemen 
were  guard 
enough  tor  the 
remainder  of  the 
way.  But  it  may 
give  us  some  idea 
of  the  dangerous 
state  of  the  coun- 
try at  th3  time 
when  we  consid- 
er that  the  chief 
captain  thought 
It  needful  to  send 
with  this  one 
prisoner  a  guard 
of  471^  soldiers. 
We  may  also 
form  some  idea 
of  what  the  gar- 
rison in  Jerusa- 
lem must  have 
been  when  so 
many  men  could 
be  detached  at  a 
moment's  no- 
tice.   Lumby. 


Paul 

imprisoned 
in  Herod's 
palace 

b  Lu.  xxlU.  7;  see 
also  Cony  and 
How.  11.  335. 

"  The  most  natu- 
ral beauty  In  the 
world  is  honesty 
and  moral  truth. 
For  all  beauty  is 
truth.  True  fea- 
tures make  the 
beauty  of  a  face, 
and  true  propor- 
tions the  beauty 
of  architecture, 
as  true  measures 
that  of  harmony 
and  music." 
Shaftesbury. 

"I  learn  several 
great  truths  as 
that  it  is  impos- 
sible to  see  Into 
the  ways  of  futu- 
rity that  punish- 
ment always  at- 
tends the  villain; 
that  love  is  the 
fond  soother  of 
the  human 
breast."  Gold- 
smith. 


TertuUus  the 
orator 

elMuin,  11.  684. 

d  Tacilut,  Hist  y. 
0;  Ann.  xll.  61; 
Suetonius,     Claud. 

ae. 


P.'s  escape,  and  a  command  to  go  themselves  all  the  way  to  Caesarea.  Antipa- 
tris,  38  ms.  fr.  Jerus.,  built  by  Herod  Gt.,  on  site  of  anc.  Caphar  Saba,  and  named 
aft.  his  fa.  Antipater."  on  .  .  castle,  now  that  he  was  out  of  danger,  the 
footmen  returned.  Caesarea,  ab.  25  ms.  farther.  By  the  time  the  footmen  re- 
turned to  Jerus.,  the  horsemen  with  P.  would  be  in  C.  epistle,  the  letter  of 
Lysias. 

Paul's  last  dejiarture  from  Jerusalem. — I.  The  mournful  departure  of  a  witness 
of  the  truth,  whose  message  of  salvation  his  blinded  people  have  rejected.  II.  The 
glorious  triumphant  march  of  an  anointed  servant  of  God,  whom  the  Lord  leads  vic- 
toriously through  the  midst  of  enemies.  III.  The  solemn  homeward  journey  of  a 
warrior  of  Christ,  who  goes  to  meet  his  last  fight,  his  last  victory,  and  his  last  re- 
ward. OeroJc. 

The  site  of  Antipatris. — It  is  a  Moslem  village,  of  considerable  size,  and  wholly 
like  the  most  common  villages  of  the  plain,  being  built  of  mud.  We  saw  but  one 
stone  building,  which  was  apparently  a  mosque,  but  without  a  minaret.  No  old 
ruins,  nor  the  least  relic  of  antiquity  did  we  discover  anywhere.  A  well  by  which 
we  stopped,  a  few  rods  east  of  the  houses,  exhibits  more  signs  of  careful  workman- 
ship than  anything  else.  It  is  walled  with  hewn  stone,  and  is  fifty-seven  feet  deep 
to  the  water.  The  village  stands  upon  a  slight  circular  eminence,  near  the  western 
hills,  from  which  it  is  actually  separated,  however,  by  a  branch  of  the  plain.  Dr. 
Smith  in  Bib.  Sac. 

34>  35*  province,  with  an  eye,  prob.,  to  the  proof  of  his  citizenship ;  or, 
lest  he  should  trespass  on  the  authority  of  some  other  Rom.  official.*  accusers  . 
.  come,  who  were  ref.  to  in  the  letter  (v.  30).  Herod's  .  .  hall,  praetorium, 
i.e.,  his  palace  built  by  him.     Here  some  apartment  was  assigned  to  him. 

Paul  in  HerocVs  judgment  hall. — I.  The  prison — a  palace  :  1.  Palaces  are  not 
always  scenes  of  pleasure ;  2.  They  have  not  often  opened  their  doors  to  so  illustri- 
ous a  guest;  3.  Palace  patronage  sometimes  limits  Gospel  influences;  4.  A  palace 
interfering  with  the  spread  of  truth.  Sometimes  fetters  of  iron,  sometimes  of 
silk.  II.  The  prisoner — Paul:  1.  Truth  in  bonds;  2.  The  manacled  prisoner,  the 
freedman  of  the  Lord;  3.  His  prisonhood  a  Divine  intervention  for  the  avoidance  of 
greater  dangers ;  4.  Great  trials  are  sometimes  sent  as  Divine  modes  of  deliverance 
from  greater. 

Happiness  in  a  prison. — Samuel  Rutherford,  in  prison,  used  to  date  his  letters 
Christ's  Palace,  Aberdeen.  He  wrote  to  a  fi'iend,  "  The  Lord  is  with  me:  I  care 
not  what  man  can  do.  I  burden  no  man.  I  want  nothing.  No  king  is  better 
provided  than  I  am.  Sweet,  sweet,  and  easy  is  the  cross  of  my  Lord.  All  men  I 
look  in  the  face,  of  whatsoever  rank,  nobles  and  poor.  Acquaintance  and  strangers 
are  friendly  to  me.  My  Well-beloved  is  kinder  and  more  warm  than  ordinary,  and 
Cometh  and  visiteth  my  soul.  My  chains  are  overgilded  with  gold.  No  pen,  no 
words,  no  engine,  can  express  to  you  the  loveliness  of  ray  only  Lord  Jesus.  Thus  in 
haste  I  make  for  my  palace  at  Aberdeen." 


CHAPTER    THE   TWENTY-FOURTH. 


I — 3.  five  days,  "Most  naturally  this  means  after  St.  Paul's  arrival  in 
Caesarea,  and  the  events  narrated  at  the  end  of  chap,  xxiii.  But  it  may  mean  five 
days  after  the  departure  of  the  Apostle  from  Jerusalem."  Ananias,  he  would  be 
sure  to  be  hot  against  the  Apostle  after  that  speech  about  the  "  Avliited  wall." 
descended,  Tt.V.,  "came  down,"  «.e.,  from  the  capital  to  the  sea-coast  city  of 
Caesarea.  with  the  elders,  "  The  best  MSS.  have  'with  certain  elders.' 
It  is  not  likely  that  all  of  the  elders  came.  Those  who  came  would  be 
Sadducees,  and  so  only  a  portion  of  the  Council."  orator,  advocate: 
to  plead  for  them,  they  being  ignorant  of  the  forms  of  Rom.  law."  TertuUus, 
prob.  a  Rom.  informed,  formal  declaration  of  grounds  of  prosecution,  when 
he  was  called,  "The  calling  referred  to  is  that  of  the  crier  of  the  court 
calling  on  the  case."  accuse,  three  charges  in  his  indictment — (1)  sedition 
(2)  heresy,  (3)  profanation  of  Temple.  "  St.  Luke  has  given  us  but  the  digest  of  the 
advocate's  speech."  seeing  .  .  quietness,  flattery. "*  Felix  had  vigorously 
suppressed  robber-bands,  though  we  learn  from  Tacitus  that  his  severity  in  the  end 
bore  evil  fruit,  and  it  seems  probable  that  his  main  motive  in  suppressing  other 


Chap.  xxIt.  4—9. 


ACTS. 


701 


plunderers  was  that  there  might  be  the  more  left  for  himself,  providence,  care, 
oversight,  rule. 

A  picture  of  barristerial  depravity. — TertuUus— I.  Venally  adopting  a  bad  cause : 
1.  It  was  the  cause  of  the  strong  against  the  weak;  2.  Of  the  wrong  against  the 
right.  II.  Wickedly  advocating  a  bad  cause:  1.  Base  flattery;  2.  Flagrant  false- 
hood; 3.  Suppressed  truth.     Tliomas. 

Roman  pleaders. — The  Jews,  being  subjected  to  the  Roman  Empire,  were  obliged 
to  transact  their  law  aflairs  after  the  Roman  manner;  but  being  little  conversant 
with  the  Roman  laws  and  the  forms  of  the  Jurists,  it  was  necessary  for  them,  in 
pleading  a  cause  before  a  Roman  magistrate,  to  employ  the  assistance  of  some 
Roman  lawyer  and  advocate,  as  this  Tertullus,  who  was  well  versed  in  Greek  and 
Latin.  Lawyers  ivithout  a  percepiio7i  of  justice. — Lawyers  generally  know  too  much 
of  law  to  have  a  very  clear  perception  of  justice,  just  as  divines  are  often  too  deeply 
read  in  theology  to  appreciate  the  full  grandeur  and  the  proper  tendencies  of  reli- 
gion. Losing  the  abstract  in  the  concrete,  the  comprehensive  in  the  technical,  the 
principal  in  its  accessories,  both  are  in  the  predicament  of  the  rustic  who  could  not 
see  London  for  the  houses.     Bib.  HI. 

4 — 6.  notwithstanding,  though  I  might  say  much  to  the  same  effect. 
tedious,  the  notion  in  the  verb  is  that  of  stopping  a  person's  way  and  so  hindering 
him.  Tertullus  would  imply  that  Felix  was  so  deeply  engaged  in  his  public  duties 
that  every  moment  was  precious,  found,  proof  would  have  been  better  than  asser- 
tion, pestilent."  a  plague-breeder.  Paul,  a  preacher  of  the  Gospel  of  life  and 
health,  througnout  the  world,  we  must  bear  in  mind  that  Paul  had  been 
assailed  at  a  time  when  Jerusalem  was  full  of  strangers  come  to  Ihe  feast.  It  is  not 
improbable  that  from  some  of  the  Jewish  visitors  particulars  had  been  gathered 
about  the  Apostle's  troubles  at  Philippi,  Corinth,  Ephesus,  and  elsewhere.  "The 
world"  at  this  time  meant  "the  whole  Roman  Empire."  Cp.  Caesar's  decree  (Luke 
ii.  1)  that  "all  the  world"  should  be  taxed.  Lumby.  ringleader  .  .  Naz- 
arenes,  chief  among  the  followers  of  Jesus  of  N.  profane  .  .  temple,  those 
who  advised  Paul  to  that  act  *  little  thought  what  would  come  of  it.  and  would 
have  judged,  B-  V.  omits  the  passage  beginning  w.  these  words  and  ending,  "  to 
come  unto  thee"  {v.  8).  Alford  would  retain  the  passage,  judged  .  .  law, 
in  truth,  they  would  have  condemned  him  without  law  or  justice. 

Are  true  Cliristinns  sectarians,  as  the  world  upbraids  them  ? — No ;  for — I.  The 
Chief  whom  they  follow  is  not  the  head  of  a  sect.  II.  The  communion  which  they 
renounce  is  not  the  Church  of  the  Lord,  but  only  the  ungodly  world  inside  and  out- 
side of  the  Church.  III.  The  way  which  they  take  is  not  self-chosen  worship,  but 
the  old  way  of  salvation,  as  the  Word  of  God  points  it  out.  IV.  The  praise  which 
they  follow  after  is  not  empty  honor,  but  to  have  a  conscience  void  of  offence  towards 
God  and  men.     Gerok. 

Paul  was  the  prince  of  revolutionists. — Every  Christian  is  a  revolutionist.  Chris- 
tianity tears  up  the  foundation,  and,  after  this,  begins  to  build  for  eternity.  Paul 
was  "a  ringleader  of  the  sect  of  the  Nazarenes."  So  the  prisoner  is  not  made  into 
a  little  man  even  by  the  paid  accuser.  Paul  never  could  be  held  in  contempt.  Put 
him  where  you  will,  he  becomes  the  principal  man  in  that  company.  A  rich  banker 
said,  when  some  one  asked  him  questions  regarding  his  fortune,  "I  cannot  help  it; 
if  I  were  to-night  stripped  and  turned  into  the  streets  of  Copenhagen,  I  would  be  as 
rich  in  ten  years  as  I  am  now — I  cannot  help  it."  Paul  could  not  help  being  the 
first  man  of  every  company.     Parker. 

7 — 9.  IVysias  .  .  violence,"  not  only  an  error,  but  a  dangerous  one. 
commanding  .  .  thee,  giving  us  much  trouble:  and,  he  might  have  added, 
when  we  would  much  rather  have  remained  at  Jerus.,  and  had  P.  murdered — accord- 
ing to  taw.  whom,  would  refer  to  Paul  if  we  omit  the  doubtful  passage;  to  Lysias 
if  we  retain  it.  (Comp.  v.  22.)  assented,  R.V.,  "joined  in  the  charge."  The 
verb  implies  much  more  than  assent.  They  made  common  cause  with  their  repre- 
sentative, and  by  their  own  language  reiterated  the  accusation. 

The  accusation  of  Paul  before  Felix. — We  have  here  a  threefold  accusation 
brought  against  him — I.  That  he  was  a  mover  of  sedition ;  II.  A  profaner  of  the 
Temple;  III.  A  ringleader  of  the  sect  of  the  Nazarenes.  What  foul  aspersions  hath 
malice  cast  upon  innocency  !    Burkitt. 

Prejudice  in  authority, — On  the  occasion  of  some  visits  to  Ireland,  when  Charles 
Wesley  and  other  preachers  were  furiously  assaulted  by  the  mob,  the  depositions  of 


In  two  years  aft. 
this  panegyric 
Felix  was  re- 
called, was  ac- 
cused by  the 
Jews  at  Rome, 
and  would  have 
been  punished, 
but  for  the  inter- 
cession of  his 
bro.  Pallas,  then 
In  favor  with 
Nero.  Jos.  xx.  8. 
10. 


the  false 
charge 
agaiiist  Paul 

a  Ma.  X.  25. 

Ringleader,  the 
leader  of  a  ring, 
or  riotous  body; 
ring  still  means 
a  circular  group 
of  persons  of  an 
indefinite  num- 
ber. 

6  Ac.  xxi.  23,  24. 

When  they  say 
"we  have  found" 
It  is  implied  that 
they  have  al- 
ready spent 
some  pains  in 
detecting  the 
evil  ways  of  the 
prisoner.  Luvily. 

If  you  follow 
Christ  fully  you 
will  be  sure  to  be 
called  by  some 
ill  name.  They 
will  say— How 
singular  you  are. 
"Mine  inherit- 
ance," says  God, 
"is  unto  Me  as  a 
speckled  bird. 
The  birds  round 
about  her  are 
against  her." 
Spurgeon. 

"The  mind's  eye 
Is  perhaps  no 
better  fitted  for 
the  full  radiance 
of  the  truth, than 
is  the  body's  for 
that  of  the  sun." 
Greville. 


the  Jews 

assent  to  the 
charge 

c  Ac.  xxi.  33. 

"  Personal  slan- 
ders and  con- 
tempts are  to  a 
minister  but  as 
to  another  man, 
because  his  per- 
son is  as  an- 
other's person; 
but  slanders  and 
contempts   don« 


702 


Chap.  xxiv.  zo— z6. 


to  him,  as  a  min- 
ister, ie.,  with 
ref .  either  to  his 
calling  or  doc- 
trine, are  much 
greater  than  to 
another  man,  as 
reaching  unto 
God  Himself, 
whose  person  the 
minister  repre- 
sents in  his  call- 
ing, and  whose 
errand  he  de- 
livereth  in  his 
doctrine."  Bp. 
Sanderson. 


Paul's  de- 
fence 

his  denial  of 
the  charge 

a  1  Pe.  iii.  13—17. 

"  One  who  un- 
dertook a  long 
Journey  to  wor- 
ship in  the  Tem- 
ple was  not  likely 
to  profane  it." 
Cook. 

"A  defence  wh. 
Is  over  anxious 
makes  a  good 
cause  suspici- 
ous." Bishop 
Uackett. 


he  asserts  the 
innocence  of 
his  conscience 

Heresy,  the  taking 
and  holding  of 
an  opinion  con- 
trary to  the  us- 
ual belief. 

6  Ac.  xxvi.  22,  23. 

cDa.  xii.  2;  Jo. 
V.  28,  29. 

d  Ac.  xxill .  1 ;  1 
Ti.  i.  19. 

"Conscience"  is 
not  80  much  a 
faculty,  a  law,  or 
a  function  of  the 
80ul,  as  its  very 
essence,  the  mor- 
al self.  As  is  a 
man's  consci- 
ence, so  is  he. 
The  New  Testa- 
ment attaches 
Immense  impor- 
tance to  consci- 
ence: no  less 
than  thirty  times 
Is  it  mentioned. 
Wherever  he 
went  Paul  sought 
to  com m  end 
himself  to  "ev- 
ery man's  con- 
science in  the 
sight  of  God." 
Thomat. 


the  victims  were  laid  before  a  grand  jury.  That  body,  after  considering  them,  came 
to  the  following  conclusion:  "  We  find  and  present  Charles  Wesley  to  be  a  person  of 
ill  fame,  a  vagabond,  and  a  common  disturber  of  His  Majesty's  peace;  and  we  pray 
he  may  be  transported."     Tinling. 

Avoid  all  exaggercttiun,  and  be  sober,  modest,  and  truthful  in  all  your  observa- 
tions. A  whining  beggar,  who  took  up  his  stand  at  the  corner  of  a  street,  accosted 
a  Quaker,  who  was  in  the  habit  of  passing  that  way.  "Have  pity  upon  me  !"  said 
he,  "  and  give  me  a  half-penny  to  buy  a  bit  of  bread;  for  I  have  not  broken  my  fast 
to-day." — "I  should  pity  thee,"  replied  the  Quaker,  "if  I  believed  thee;  but,  as  thou 
hast  said  exactly  the  same  thing  every  day  for  the  last  fortnight,  I  do  not  believe  there 
is  a  word  of  truth  in  thy  story."    Mogridge. 

lO — 13.  many  .  .  judge,  no  flattery  here;  but  a  hint  that  justice  is  expect- 
ed. We  have  arrived  in  the  history  at  about  a.d.  58  or  59,  and  Felix  had  been  made 
procurator  in  a.d.  52.  So  that  "many  years"  is  about  six  or  seven.  Gam.  B. 
nation,  acquainted  therefore  with  Jewish  customs  as  well  as  Rom.  law.  myself," 
asking  simply  for  justice,  twelve,  "The  Apostle  means  that  it  was  easy  to  find 
evidence  about  all  that  had  happened  in  such  a  short  space  of  time.  Beside  which 
Felix's  knowledge  of  Jewish  customs  would  tell  him  that  this  was  just  the  time  at 
which  foreign  Jews  came  to  Jerusalem."  went  .  .  to  worship,  he  went  on 
purpose  to  worship.  AVas  it  likely  that  he  would  try  to  profane  the  Temple  ?  And 
the  verb  which  he  uses  expresses  all  the  lowly  adoration  common  among  Orientals. 
He  would  have  Felix  know  that  it  was  in  a  most  reverent  frame  of  mind  that  he  came 
to  the  feast,  disputing,  he  was  there,  indeed,  but  not  teaching,  raising  .  . 
people,  not  guilty  of  sedition.  Two  charges  are  disposed  of.  neither  .  . 
prove,  the  burden  of  proof  lay  on  them — the  accusers. 

PauVs  accusation  and  defence  before  Felix.— 1.  The  malice  of  religious  bigotry. 
II.  The  prostitution  of  distinguished  talent.  UI.  The  Christianity  of  old  Judaism. 
Paul  believed  in  the  Jews' — 1.  God;  2.  Scriptures;  3.  Resurrection.  Christianity  is 
Judaism  brightened  into  noon.  IV.  The  characteristics  of  a  great  man:  1.  He  is 
not  ashamed  of  an  unpopular  cause;  2.  His  highest  aim  is  moral  rectitude;  3.  He  is 
not  afraid  to  reprove  iniquity  in  the  great.     Thomas. 

"  Be  not  afraid  of  them  that  hill  the  body." — The  example  of  Paul  in  the  circum- 
stances before  us  ought  to  impel  us  to  the  active  virtues,  courage,  self-reliance,  zeal. 
We  cannot  but  admire  it,  and  we  ought  to  be  moved  to  imitate  what  we  admire.  1. 
There  is  pressing  need  of  such  virtues.  Sin  is  about  us  in  force :  it  must  be  resisted 
and  put  dow^n.  Are  we  to  wait  motionless  for  a  deliverer  ?  AVe  do  ourselves  and 
others  a  deep  wrong  when  Ave  represent  the  power  of  sin,  strong  as  it  is,  as  so  great 
that  the  soul  is  helpless  before  it.  Besides  this  personal  struggle  against  evil,  there 
is  an  arduous  positive  work  to  be  done  for  righteousness  on  earth.  The  conflict  be- 
tween good  and  evil  is  continually  at  full  heat.  Here  is  the  Gospel:  it  must  be  lived 
and  pi'eached.  Multitudes  around  us  wait  to  be  won  to  God.  Earnestness  and  self- 
sacrifice  must  be  had  for  their  salvation.  What  labor,  demanding  zeal  and  persist- 
ency, is  called  for  to  evangelize  the  world  !     Bartlett. 

14 — 16.  way  .  .  heresy,  better  (with  i?.F.),  "after  the  way  which  they 
call  a  sect."  St.  Paul  employs  the  expression  "  the  way,"  in  that  sense  in  which  it 
soon  became  well  known,  to  signify  "  the  Christian  religion."  God  .  .  fathers, 
as  the  Roms.  did,  and  allowed  others  to  do.  believing  .  .  prophets,*  as 
they  i)rofess  to.  hope  .  .  God,  hope  founded  on  His  Word,  just  .  . 
unjust,'^  not  of  righteous  alone,  as  some  teach.  Speaking  in  the  presence  of  Felix, 
the  Apostle  seems  to  have  chosen  words  to  touch  the  conscience  of  the  Procurator, 
exercise,  strive,  endeavor  after,  void  .  .  offence,'*  Gk.,  not  made  to 
stumble. 

Conscience. — I.  The  key-note  of  the  whole  sentence  is  that  word  conscience:  1. 
It  is  to  man's  conscience  that  Paul  says  he  addresses  his  Gospel;  2.  To  his  own 
conscience  he  appeals  for  testimony;  3.  He  speaks  of  difl"erent  kinds  of  consciences: 
(1)  Good;    (2)  Weak;  (3)  Evil;    (4)    Defiled;  (5)    A  conscience  branded  with  sin. 

II.  The  conscience  wliicli  Paul  describes  himself  as  striving  after  is  one  "  void  of 
oflfence" — an  unstumbling  conscience.     Void  of  ofl'ence,  toward — 1.  God;  2.  Men. 

III.  His  account  of  his  own  efibrt  after  the  attainment  of  this  clear  conscience. 
Vaughan. 

Temptation  and  conscience. — Every  one,  even  a  child,  has  a  conscience  within 
him.     It  is  like  a  candle  shining  within  his  heart;  like  the  light  in  the  little  grotto; 


Cliap.  xxiv.  X7 — nz. 


ACTS. 


703 


and  this  light  searches  the  very  inside  of  the  heart,  for  God  has  placed  it  there 
(Prov.  XX.  27).  Solomon  calls  it  the  caudle  of  the  Lord.  Happy  is  he  that  obtains 
forgiveness  from  God  for  what  conscience  tells  him  he  has  done  wrong,  and  gets 
grace  to  act  always  according  to  God's  Word  and  a  good  conscience.  I  read  the 
other  day  of  a  little  Sunday-school  boy  who  had  gone  out  to  a  place,  and  one  Satur- 
day his  master  gave  him  a  sovereign  among  his  money  by  mistake  for  a  shilling. 
Now  the  boy  had  a  battle  about  that  sovereign.  "  The  sovereign  must  go  back  to 
your  master,"  says  Conscience;  "  it  is  not  yours."  "  Your  master  gavelt  to  you," 
says  Temptation.  "  Keep  it,  Willie;  perhaps  it  was  not  a  mistake;  and  if  it  was,  it 
will  never  be  found  out."  "  You  are  wrong,  AVillie,  to  listen  to  what  Temptation  is 
saying.  Listen  to  what  the  Bible  says,  Willie,  '  Resist  the  devil,  and  he  will  flee 
from  you,'"  says  Conscience.  "I  say,  Willie,  you  will  be  a  blockhead,"  says 
Temptation,  "  if  you  don't  keep  the  sovereign."  "  It  will  be  a  curse  to  you  as  long 
as  you  live,"  says  Conscience,  "  if  you  do;  and  then  there  is  another  world,  Willie. 
Take  it  back  at  once."  Poor  Willie  !  It  was  a  sad  light,  but  Conscience  had  some- 
thing more  to  say  yet.  "  What  did  the  teacher  at  the  Sunday-school  talk  about  last 
Sunday,  Willie  ?  What  was  the  text  ?  ♦  Thou  God  seest  me.' "  "  Oh,"  cried  Willie, 
"  Thou  God  seest  me  .'"  In  a  few  minutes  Willie  was  at  his  master's  house.  The 
master  received  the  sovereign  back:  it  teas  a  mistake.  The  master  said  little  at  the 
time,  but  soon  after  Willie  was  placed  in  a  better  situatiou,  where  confidence  was 
required,  and  from  which,  by  good  conduct,  he  rose  to  a  position  of  comfort  and 
respectalDility.  He  found  that,  even  as  respects  this  world,  honesty  is  the  best 
policy.     So  Paul  says  he  lived  in  "good  conscience  before  Ood."     Gove?'. 

17 — 19.  after  .  .  years,  several,  four  or  five,  alms,  collected,  for  poor 
Christians  in  Jerus.,  in  Macedonia,  and  Achaia."  "  It  is  noticeable  that  he  describes 
the  alms  as  not  for  the  Christians  only,  but  for  his  nation,  conveying  by  the  word 
the  impression  of  his  great  regard  for  all  the  Jews."  and  offerings,  "These 
were  the  sacrifices  connected  with  the  vow  which  he  had  undertaken.  They  must 
be  offered  in  the  Temple,  and  the  oflerer  was  not  likely  to  be  one  who  thought  of 
profaning  the  holy  place."  whereupon,  read  (withR.V.)  "amidst  which,"  i.(?., 
engaged  in  oflering  which  oblations,  purified  .  .  temple,  separated  or 
sanctified  as  a  Nazarite.  Very  dif.  fr.  heading  a  mob.  who  .  .  thee,  they 
were  the  real  accusers;*  their  absence  suspicious.  "It  was  from  the  Asiatic  Jews, 
perhaps  those  from  Ephesus,  that  the  uproar  had  at  first  originated.  They  were 
probably  on  their  way  home,  now  that  the  feast  was  over." 

Paul  before  Felix. — I.  His  conduct  before  the  Roman  governor — 1.  The  subjects 
on  which  he  insisted;  2.  The  deference  and  respect  he  showed  to  his  official  charac- 
ter; 3.  His  wisdom  in  relation  to  his  own  position  and  the  vindication  of  his  prin- 
ciples. II.  Some  observations  on  the  narrative:  1.  Preaching  of  moral  subjects  is  a 
part  of  the  Gospel;  2.  Such  subjects  only  should  be  dwelt  upon  as  are  enforced  by 
principles  and  motives  properly  Christian.     Chandler. 

Who  ought  to  have  been  here. — This  also  is  a  skilful  argument  on  the  part  of 
the  Apostle,  it  being  the  custom  of  the  Romans  not  to  judge  a  prisoner  without  the 
accusers  face  to  face.  They  were  not  here  for  two  reasons.  (1)  They  would  be 
afraid  of  the  consequences  of  their  actions.  They  had  made  themselves  liable  to 
punishment  for  attempting  to  kill,  and  for  inciting  a  tumult.  Pdoitbet.  (2)  The 
policy  and  interest  of  the  Sanhedrin  forbade  the  presence  of  the  Jews  from  Asia. 
Any  examination  of  them  in  a  court  of  law  must  have  proved  that  they  were  the 
authors  of  the  disturbance,  and  that  it  had  its  origin  in  circumstances  not  connected 
with  Palestine,  and  beyond  the  cognizance  of  Roman  law.     Schaff. 

30,  21.  else,  in  the  absence  of  the  proper  witnesses.  "The  assailants  of  St.  Paul 
were  of  two  classes,  first  the  Asiatic  Jews,  who  were  furious  against  him  because  of 
his  preaching  among  the  Gentiles  in  their  cities,  then  those  in  Jerusalem  who  hated 
him  for  preaching  the  resurrection.  He  challenges  them  both,  and  when  the  former 
do  not  appear,  he  turns  to  the  other."  except  .  .  voice,  "i.e.,  this  exclama- 
tion or  cry.  From  xxiii.  6  we  see  that  St.  Paul  lifted  up  his  voice,  when  he  men- 
tioned the  resurrection." 

PauVa  speech  before  Felix.  — His  whole  speech  shows  the  composure  of  a  heart  which 
is  strengthened  by  the  Lord.  Observe — I.  The  temperateness  with  which  he  listens  to 
the  accusations  of  Tertullus.  II.  The  uprightness  with  which  he  avoids  all  flattery 
toward  Felix,  although  he  honors  his  ofliice.  III.  The  fearlessness  with  which  he 
wards  off"  unrighteous  accusations.  IV.  The  simplicity  with  which  he  gives  an  un- 
varnished statement  of  the  circumstances  of  the  case.     V.  The  boldness  with  which 


A.D.  58. 

"The  world  will 
never  be  In  any 
manner  ot  order 
or  tranquillity, 
until  men  are 
firmly  convinced 
that  conscience, 
honor,  and  cre- 
dit are  all  in  one 
interest, and  that 
without  the  con- 
currence of  the 
form«r,  the  latter 
are  but  Imposi- 
tions upon  our- 
selvea  and 
others."    Steele. 


demands  the 
presence  of 
his  original 
accttsers 

a  Eo.   XV.   25,   26 ; 

1  Co.    xvi.    1—4; 

2  Co.  vill.  1—4. 

b  Ac.  xxl.  26. 

•'He  is  good  that 
does  good  to 
others.  If  he 
suffers  for  the 
good  he  does,  he 
is  better  still : 
and  if  he  suffers 
from  them  to 
whom  he  did 
good,  he  is  ar- 
rived to  that 
height  of  good- 
ness, that  noth- 
ing but  an  in- 
crease of  his 
suffering  can 
add  to  it:  if  it 
proves  his  death, 
his  virtue  is  at 
its  summit;  it  is 
heroism  c  o  m- 
plete."  La  Bru- 
yere. 

"The  history  ol 
all  the  world  tells 
us  that  immoral 
means  will  ever 
Intercept  good 
ends."    Coleridge. 


and  vindicates 
his  conduct 
before  the 
council 

"  Here  I3  the 
blackest  calum- 
ny, to  accuse 
Paul  of  violating 
the  law  and  pro- 
faning the  Tem- 
ple at  the  very 
time  when  he  is 
engaged  in  hon- 
oring both.  But 
Paul  does  not  fail 
to  make  use  of 
the  advantage  of 
his  own  position; 
for  grace  sharp- 
ens the  wits  on 
such    occasions, 


704 


A  CTS. 


Chap.  xxlv.  s>a — as. 


A.D.  68. 

and  suggests 
means  of  self- 
defence  to  those 
who  suffer  In 
the  cause  of 
God."     Quesnel. 


Felix 

adjourns  the 
trial 

"Simon  Magus  is 
said  to  have  been 
a  friend  of  Felix; 
hence,  perhaps, 
his  informa- 
tion."   Levnn. 

a  "Whether  L. 
was  expevrted  or 
summoned,  or 
ever  came  to  be 
heard,  is  very 
doubtful."  Al- 
ford. 


b    Ac.    xxvii. 
xxviii.  16. 


3; 


"  It  was  during 
these  two  years 
probably  th.  the 
Gospel  of  Luke 
was  written.  The 
author  had  Paul 
ever  near  him. 
Philip  the  Evan- 
gelist was  in  the 
same  city."  Pe- 
loubet. 


Felix  sends 
for  Paul, 
hears  him 
and  trembles 

cAc.  xii.  1. 

d  Ac.  XXV.  13. 

"  Though  Drusil- 
la  was  only  six 
years  old  when 
her  father  died, 
she  might  have 
heard  of  the 
death  of  James, 
the  brother  of 
John,and  the  im- 
prisonment and 
deliverance  o  f 
Peter." 

e  Relying  upon 
the  influence  of 
his  bro.  at  court, 
the  Infamous 
Pallas,  this  man 
acted  as  if  he 
had  a  license  to 
commit  every 
crime  with  im- 
punity." Tacitus, 
Ann.  xii.  51. 

"What  is  faith 
but  obedience  to 
the  commands  of 
Christ?"  Salvi- 
anus. 


he  makes  a  joj'ful  confession  of  his  faith,  hope,  and  love  toward  God  and  man,  in 
short  of  his  true  and  living  religion. 

Per.<iecuted  innocence. — Then  the  Shepherds  had  the  Pilgrims  to  another  place, 
called  Mount  Innocence,  and  there  they  saw  a  man  clothed  all  in  white;  and  two 
men,  Prejudice  and  Ill-will,  continually  casting  dirt  upon  him.  Now,  behold,  the 
dirt,  whatsoever  they  cast  at  him,  would  in  a  little  time  fall  off  again,  and  his  gar- 
ment would  look  as  clear  as  if  no  dirt  had  been  cast  thereat.  Then  said  the  Pil- 
grims, What  means  this  ?  The  Shepherds  answer,  This  man  is  named  Godly-man, 
and  this  garment  is  to  show  the  innocency  of  his  life.  Now,  those  that  throw  dirt  at 
him  are  such  as  hate  his  well-doing;  but,  as  you  see,  the  dirt  will  not  stick  upon  his 
clothes;  so  it  shall  be  with  him  that  liveth  innocently  in  the  world.  Whoever  they 
be  that  would  make  such  men  dirty,  they  labor  all  in  vain ;  for  God,  by  that  a  little 
time  is  spent,  will  cause  that  their  innocence  shall  break  forth  as  the  light,  and  their 
righteousness  as  the  noon-day.     Bunyan. 

23,  23.  perfect  .  .  way,  better,  "the  way,"  i.e.,  the  Christian  religion,  for 
which  this  soon  became  the  accepted  name.  Felix  was  more  likely  to  understand  some- 
thing of  the  I'elations  between  Judaism  and  Christianity,  because  he  had  a  Jewish 
wife,  Drusilla,  daughter  of  Herod  Agrippa  I.,  one  who  had  been  brought  by  her  posi- 
tion into  connection  with  the  movements  of  the  time,  deferred,  adjourned  the 
trial;  put  off  both  parties.  I/ysias  .  .  come,  "No  doubt  he  went  often  be- 
tween Jerusalem  and  the  residence  of  the  governor.""  liberty, '' -R.  K,  "indul- 
gence." "That  is,  there  should  be  relaxation  of  prison  rules  in  his  case."  His 
imprisonment  was  not  to  be  severe. 

The  conduct  of  Felix  to  Paul. — It  was  marked  by — I.  Equity.  He  would  not 
pronounce  sentence  before  he  had  thoroughly  and  fully  understood  the  case.  II. 
Clemency:  1.  He  suffered  the  Apostle  to  be  a  prisoner  at  large;  2.  He  allowed  his 
friends  and  acquaintances  liberty  to  come  and  visit  him.     Burkiit. 

Hie  benefit  of  trials. — Stars  shine  brightest  in  the  darkest  night;  torches  are  the 
better  for  beating;  grapes  come  not  to  the  proof  till  they  come  to  the  press;  spices 
smell  sweetest  when  pounded;  young  trees  root  the  faster  for  shaking;  vines  are  the 
better  for  bleeding;  gold  looks  the  brighter  for  scouring;  glow-worms  glisten  best  in 
the  dark;  juniper  smells  sweetest  in  the  fire;  pomander  becomes  most  fragrant  for 
chasing;  the  palm  tree  proves  the  better  for  pressing;  camomile,  the  more  you  tread 
it,  the  more  you  spread  it.  Such  is  the  condition  of  all  God's  children;  they  are  the 
most  triumphant  when  most  tempted,  most  glorious  when  most  afflicted,  most  in  the 
favor  of  God  when  least  in  man's;  as  their  conflicts,  so  their  conquests;  as  their 
tribulations,  so  their  triumphs.  True  salamanders,  that  live  best  in  the  furnace  of 
persecution ;  so  that  heavy  afflictions  are  the  best  benefactors  to  heavenly  affections. 
And  where  afflictions  hang  heaviest,  corruptions  hang  loosest;  and  grace  that  is  hid 
in  Nature,  as  sweet-water  in  rose-leaves,  is  then  most  fragrant  when  the  fire  of  afflic- 
tion is  put  under  to  distil  it  out."  Spencer.  Bunyan  in  his  prison  could  not  under- 
stand why  God  should  thus  allow  him  to  be  shut  out  from  his  work  for  the  best 
twelve  years  of  his  life,  his  soul  longing  to  preach  the  Gospel,  and  thousands  wait- 
ing to  hear  him.  He  could  not  then  see,  what  now  is  plain,  that  by  the  Pilgi-ini's 
Progress  he  there  wrote,  he  has  been  preaching  to  millions  instead  of  thousands, 
and  for  centuries  instead  of  years.     Peloubet. 

24,  25.  Drusilla,  younger  dau.  of  Agrippa  1.,"  sister  of  Agrippa  II.  ;''mar.  to 
Azizus,  king  of  the  Emeseues,  whom  F.  persuaded  her  to  leave,  and  mar.  him.  She  had 
a  son  by  F.,  and  with  her  son  was  among  those  who  were  destroyed  by  the  eruption 
of  Mt.  Vesuvius,  a.d.  79.  sent  .  .  Paul,  perh.  to  give  Drusilla  an  opp.  of 
seeing  so  noted  a  man.  righteousness,  justice."  temperance,  self-control, 
esp.  chastity,  judgment  .  .  come,  where  would  then  the  unrighteous  and 
the  intemperate  be  1  trembled,  the  expression  is  much  stronger.  It  implies  that 
he  was  filled  with  fear.  Therefore  the  R.  V.  gives  "  was  terrified."  It  can  hardly 
be  conceived  that  St.  Paul  was  ignorant  of  the  character  of  those  to  whom  he  was 
speaking.  And  the  Apostle's  themes  were  exactly  those  by  which  he  could  find  the 
joints  in  the  governor's  harness.  Of  "  righteousness  "  his  life's  history  shows  no 
trace,  and  for  temperance,  i.e.,  self-control,  the  presence  of  Drusilla  "by  his  side 
proved  that  he  had  no  regard.  Cam.  B.  convenient,  this  very  time  should  have 
been  the  convenient  season.     "  The  convenient  season  apparently  never  arrived," 

Tlie  contact  of  CJirislianity  with  a  heart  of  corruption  and  a  life  of  guilt. — I. 
The  truths  which  Christianity  has  to  address  to  such  a  man:     1.  Righteousness;  2. 


Chap.  xxiv.  26,  27. 


ACTS. 


7U5 


Temperauce;  3.  Judgment  to  come.  II.  The  natural  and  proper  effect  of  such 
truths  on  the  mind.  A  feeling  of  guilt.  The  design  of  this  is  not  difficult  to  under- 
stand: 1.  No  one  can  explain  it,  except  on  the  supposition  that  there  is  a  God  who 
rules  over  mankind;  2.  It  is  designed  to  reveal  the  knowledge  of  our  sin  to  others; 
2.  Also,  not  only  to  put  others  on  their  guard,  but  to  restrain  us  from  sin  as  well. 
III.  The  manner  in  which  these  impressions  are  often  met  and  warded  ofl'. 
Barnes. — Persuasives  to  immediate  rei^entance. — I.  Nothing  is  gained  by  delay. 
Do  you  expect  that  hereafter  you  will — 1.  Be  more  able  ?  2.  More  willing,  to  re- 
pent ?  or — 3.  Have  fewer  and  less  powerful  temptations  to  encounter  ?  or — 4. 
Fewer  crosses  to  take  up  ?  5.  Find  stronger  inducements  to  repent  ?  6.  Be  more  ac- 
ceptable to  God  ?  II.  Much  is  lost  by  delay.  All — 1.  The  present;  2.  The  future, 
joys  of  religion.     Ill,  By  delay  you  hazard  everything.     Tyler. 

Danger  of  delay. — There  was  a  man  in  Chicago  who  twice  determined  to  give 
his  heart  to  God,  but  never  had  the  courage  to  acknowledge  Christ  before  his  un- 
godly companions.  When  recovering  from  a  long  sickness,  he  still  refused  to  come 
out  boldly  on  the  side  of  Christ,  saying,  "  Not  yet;  I  have  got  a  fresh  lease  of  life. 
I  can't  be  a  Christian  in  Chicago.  I  am  going  co  take  a  farm  in  Michigan,  and  then 
I  will  profess  Christ."  I  asked  him,  "  How  dare  you  take  the  risk  ?  "  He  said,  "I 
will  risk  it;  don't  you  trouble  yourself  any  more  about  my  soul.  I  have  made  up  my 
mind."  The  next  week  he  was  stricken  down  with  the  same  disease.  His  wife  sent 
for  me,  and  said,  "He  don't  want  to  see  you,  but  I  can't  bear  that  he  should  die  in 
such  an  awful  state  of  mind.  He  says,  '  My  damnation  is  sealed,  and  I  shall  be  in 
hell  in  a  week.'  "  I  tried  to  talk  and  pray  with  him,  but  it  was  no  use;  he  said  his 
heart  was  as  hard  as  stone.  "  Pray  for  my  wife  and  children,  but  don't  waste  j'our 
time  praying  for  me."  His  last  words  were,  "The  harvest  is  past,"  &c.  D.  L. 
Moody. 


To-morrow  and  to-morrow 
Creeps  in  this  petty  pace  from  day  to  day. 
To  the  last  syllable  of  recorded  time ; 
And  all  our  yesterdays  have  lighted  fools 
The  way  to  dusty  death." 

Shakespeare,  Machelk. 


'Procrastination  is  the  thief  of  time. 
Year  after  year  it  steals  till  all  are  fled, 
And  to  the  mercies  of  a  moment  leaves 
The  vast  concern  of  an  eternal  time." 

Y(mng. 


a6,  27.  money  .  .  Paul,"  as  a  bribe  to  release  hiin.  '•  He  had  heard 
the  Apostle  speak  of  the  contributions  which  he  had  gathered  for  the  Jews  in  Jeru- 
salem. His  thought  would  naturally  be  that  if  he  could  i-aise  money  for  the  needs  of 
others,  he  could  do  so  for  his  own  release."  after  .  .  years,  since  P.  first 
bee.  a  prisoner  at  Caesarea.  Porcius  Festus  {see  xxv.  1).  "  Josephus  {B.  J.  11. 
14.  1)  gives  him  a  far  better  character  than  his  predecessor."  willing'  . 
pleasure,  to  make  himself  popular  among  them,  bound,  loaded  P.  again  with 
the  chains  wh.  he  had  removed. 

Tlie  character,  conduct,  and  destiny  of  the  gaoler  and  Felix  contrasted  (comp. 
with  Ac.  xvi.  29 — 34). — They  were  both — I.  Sinners;  II.  Brought  in  an  interesting- 
manner  within  the  reach  of  religious  instructions;  III.  Convicted  of  sin  under  the 
instructions  which  they  received;  IV.  Resolved  to  engage  in  the  concerns  of  their 
salvation.  The  gaoler — V.  Resolved  no  longer  to  delay  his  immortal  interests, 
while  Felix  put  off  the  subject  to  a  future  period;  VI.  Soon  gave  evidence  of  piety, 
while  Felix  afforded  evidence  of  increasing  hardness  of  heart.     Calhoun. 

A  bribe  offered  to  a  judge. — A  case  was  tried  before  a  young  Cadi  at  Smyrna, 
the  merits  of  which  were  as  follows: — A  poor  man  claimed  a  house  which  a  rich 
man  usurped.  The  former  held  his  deeds  and  documents  to  prove  his  right;  but 
the  latter  had  provided  a  number  of  witnesses  to  invalidate  his  title.  In  order  to  sup- 
port their  evidence  effectually,  he  presented  the  Cadi  with  a  bag  containing  500  ducats. 
When  the  day  arrived  for  hearing  the  cause,  the  poor  man  told  his  story,  and  pro- 
duced his  writings,  but  could  not  support  his  case  by  witnesses;  the  other  rested 
the  whole  case  on  his  witnesses,  and  on  his  adversary's  defect  in  law,  who  could 
produce  none;  he  urged  the  Cadi,  therefore,  to  give  sentence  in  his  favor.  After 
the  most  pressing  solicitations,  the  judge  calmly  drew  out  from  under  his  sofa  the 
bag  of  ducats  which  the  rich  man  had  given  him  as  a  bribe,  saying  to  him  very 
gravely,  "  You  have  been  much  mistaken  in  the  suit,  for  if  the  poor  man  could  pro- 
duce no  witnesses  in  confirmation  of  his  right,  I  myself  can  produce  at  least  five 
hundred."  He  then  threw  away  the  bag  with  reproach  and  indignation,  and  de- 
creed the  house  to  the  poor  plaintiff.  Such  was  the  noble  decision  of  a  Turkish 
judge,  whose  disinterested  conduct  was  the  reverse  of  the  unjust,  time-serving  Felix. 


A.D.  68. 

"  He  reasoned, 
not  of  unright- 
eousness, but  of 
righteousness 
and  chastity  ; 
and  by  holding 
forth  a  beautiful 
picture  of  these 
necessary  vir- 
tues, he  left  It  to 
Felix  to  form  the 
contrast  and  to 
infer  the  black- 
ness of  his  own 
vices.  A  masterly 
stroke!  and  it 
effectually  suc- 
ceeded ;  for,  as 
the  prisoner 
spoke,  the  Judge 
trembled."  T.  H. 
Uorne. 

"The  devil 
cozens  us  of  all 
our  time  by 
cozening  us  out 
of  the  present 
time."  P.  Henry. 


Felix  re- 
mauds  Paul, 
hoping  for  a 
bribe 

a  Ex.  xxlil.  8. 

"Felix  trembled 
before  Paul;  for 
all  that  he  could 
not  leave  his 
coveto  usness, 
but  even  then  he 
sought  for  a 
bribe."  W.  Per- 
kins. 

"  We  take  cun- 
ning  for  a 
crooked'or  sinis- 
ter wisdom,  and 
certainly  there  is 
a  great  difference 
between  a  cun- 
ning and  a  wise 
man,  not  only  in 
point  of  honesty, 
but  in  point  of 
ability."     Bacon. 

"Knowledge 
without  justice 
ought  to  be 
called  cunning 
rather  than  wis- 
dom."   Plato. 

"When  a  man's 
lifeis  in  debate. 

The  judge  can 
ne'er  too  long 
deli  berat«." 
Dryden, 


706 


Festus  suc- 
ceeds Felix 
and  visits 
Jerusalem 


Ant.    x: 
I  Ibid.  XX.  8.  8. 


a  Jos. 
8.  9. 


"Good  men  have 
been  engaged  in 
the  way  to  their 
own  ruin,  and 
knew  it  not;  but 
Providenc  e 
'  met  them  in 
the  way, '  and 
preserved  them 
by  strange  di- 
versions, the 
meaning  of 
which  they  un- 
derstood not  un- 
til the  event 
discovered  it." 
Flavel. 


Festus 
returns  to 
Csesarea  and 
examines 
Paul 

c  Ps.  xxxvii.  32, 
33;  Is.  viU.  10. 

"Horace  ob- 
serves, that  pure- 
ness  and  integ- 
rity of  life  was 
a  better  safe- 
guard to  a  trav- 
eller than  all  the 
arms  offensive 
and  defensive 
which  he  could 
put  on ;  and  that 
the  lions  of  the 
Libyan  desert, 
the  serpents  of 
Mauritania,  the 
wolves  of  Apulia, 
would  suffer  a 
naked  virtue  to 
pass  by  them 
unmolested.  The 
meaning  of  all 
which  Is  this : 
good  angels  at- 
tend the  inno- 
cent, the  Divine 
Image  shines  in 
them,  •  The  Lord 
is  with  them.' " 
W.  Reading. 


unproved 
accusations 

d  Ac.  xxlv.  5,  6. 
«  Ma.  V.  11, 12. 


Chap.  xxy.  x— 8. 


CHAPTER    THE   TWENTY-FIFTH. 

1—3.  Festus,  appointed  by  Nero  to  succeed  Felix,"  ab.  a.d.  60  or  61,  died  in 
Judaea  iu  less  than  two  years  after,  high  priest,  Ishmael,  son  of  Phabi,  who 
8UCC.  Ananias.''  desired  favour,  wh.,  as  a  new  governor  Avishing  to  propitiate 
the  people,  he  might  be  willing  togrant.  laying  .  .  him,  anticipating  a  fav- 
orable reply,  they  already  prepared  their  ambush. 

Paul  at  Ccesarea. — I.  The  arrival  of  Festus,  and  his  visit  to  Jerusalem.  II.  The 
appeal  of  the  Jews  in  Jerusalem  to  Festus  concerning  Paul:  1.  The  national  im- 
portance attached  by  the  Sanhedrin  to  Paul;  2.  The  miserable  servility  of  religious 
bigotry.  III.  The  reply  of  Festus — a  refusal.  Had  he  not  refused,  in  all  human 
probability,  Paul  would  have  been  murdered.     Tfiomas. 

Sadducean  malignity. — Two  years  had  passed,  yet  the  hatred  of  the  Sadducaic 
members  of  the  Sanhedrin  remained  as  bitter  and  their  purpose  of  assassination  aa 
determined  as  ever.  Their  malevolent  feeling  had  originated  in  the  vast  Christian 
work  Paul  had  wrought.  It  had  been  fostered  and  intensified  by  the  effective  use 
he  had  made  of  his  prison  liberty  at  Ca?sarea,  in  still  further  spreading  the  Christian 
truth  almost  before  their  very  eyes.  In  all  his  labor,  perhaps  most  of  all  in  this 
Caesarean  ministry,  he  had  been  undermining  their  prestige  and  destroying  their 
power  as  leaders  of  the  Jewish  people.     Butler. 

4—6.  answered  .  .  Caesarea,'  "The  governor's  position  was  that  the 
prisoner  had  been  placed  by  his  predecessor  in  a  certain  state  of  custody,  and  that 
this  could  not  be  interfered  with."  able,  "  The  words  of  Festus  to  the  character  of 
those  who  should  go  down,  that  they  should  be  men  of  influence  such  as  would  fitly 
represent  the  powerful  body  who  appealed  to  him ;  "  see  Gk.,  those  in  authority,  ten, 
R.  v.,  "  not  more  than  eight  or  ten  days."  next  day,  the  accusers  of  Paul  having 
meanwhile  gone  down. 

Paul  before  Festus,  an  instructive  e.rrtwp?e.— Showing  how  both  the  children  of 
the  world  and  of  the  light  remain  the  same.  I.  The  children  of  the  world: — 1.  Paul's 
accusers;  they  have  learned  HOthing  and  forgotten  nothing;  they  bring  forward  the 
old  lies,  which  were  brought  forward  before  Pilate  against  Christ,  and  before  Felix 
against  Paul.  2.  His  judges;  Festus  soon,  like  Felix,  surrendered  righteousness 
from  a  desire  to  please  men.  II.  The  children  of  God.  Paul  is  the  same: — 1.  In 
undaunted  courage;  notwithstanding  two  years'  imprisonment.  2.  In  meekness 
and  patience ;  he  calmly  submits  to  human  law,  and  confidingly  trusts  in  Divine  pro- 
tection.    Gerok. 

An  i-iidefatigahle  judge. — Lord  Burleigh,  one  of  Queen  Elizabeth's  ministers,  on 
account  of  his  great  abilities,  indefatigable  application,  amazing  capacity  for  busi- 
ness, and  immovable  integrity,  is  deservedly  placed  at  the  head  of  our  English 
statesmen.  Ilis  capacity  for  business  appears  from  the  following  passage  in  his  life: 
"  Besides  all  business  in  council,  or  other  weighty  causes,  and  such  as  were  an- 
swered by  word  of  mouth,  there  was  not  a  day  in  term  wherein  he  received  not 
threescore,  fourscore,  or  a  hundred  petitions,  which  he  commonly  read  that  night, 
and  gave  every  man  an  answer  the  next  morning,  as  he  went  to  the  hall.  Hence 
the  excellence  of  his  memory  was  greatly  admired;  for  when  any  of  these  petitioners 
told  him  their  names,  or  what  countrymen  they  were,  he  presently  entered  into  the 
merit  of  his  request,  and  having  discussed  it,  gave  him  his  answer."  This  was  his 
practice  towards  persons  in  all  circumstances.  He  would  answer  the  poorest,  as 
well  as  others,  from  his  own  mouth.  When  at  any  time  he  was  forced  to  keep  his 
chamber,  or  his  bed,  he  ordered  that  poor  suitors  should  send  in  their  petitions 
sealed;  and  upon  every  petition  he  caused  his  answer  to  be  written,  and  subscribed 
it  with  his  own  hand.  "  He  was  prayed  for  by  the  poor,  honored  by  the  rich,  feared 
by  the  bad,  and  loved  by  the  good." 

7,  8.  round,  i.e.,  round  about  Paul,  complaints,''  heresy,  impiety,  trea- 
son {v.  8).    which    .     .    prove,'  absence  of  proof  a  serious  defect  iu  that  court. 

Paul's  appearance  before  Festus. — I.  The  charges  of  Paul's  enemies:  1.  Heresy; 
2.  Sacrilege;  3.  Treason.  II.  Paul's  denial  of  them.  III.  Festus' request  of  Paul. 
IV.  Paul's  refusal  of  it :  1.  His  demand  for  political  justice;  2.  His  consciousness  of 
moral  rectitude;  3.  His  sublime  heroism  of  soul.     Thomas. 


Chap. 


9—15. 


TOT 


Complaints  ansimred. — When  the  first  missionaries  from  America  reached  the 
Sandwich  Islands,  in  the  spring  of  1820,  an  effort  was  made  by  some  of  the  foreign- 
ers to  have  tlieir  landing  and  establishment  at  the  islands  forbidden  by  the  govern- 
ment. With  this  view,  their  motives  were  misrepresented  by  them  to  the  king  and 
chiefs.  It  was  asserted,  that  while  the  ostensible  object  of  the  mission  was  good,  the 
secret  and  ultimate  design  was  the  subjugation  of  the  islands,  and  the  enslavement 
of  the  people,  and,  by  way  of  corroboration,  the  treatment  of  the  Mexicans  and  ab- 
origines of  South  America  and  the  West  Indies  by  the  Spaniards,  and  the  posses- 
sion of  Hindostan  by  the  British,  were  gravely  related.  It  was  in  consequence  of  this 
misrepresentation  that  a  delay  of  eight  days  occurred  before  the  missionaries  could 
fiecure  permission  to  disembark.  In  answer  to  these  allegations,  the  more  intelli- 
gent of  the  chiefs  remarked,  "  The  missionaries  speak  well;  they  say  they  have  come 
from  America  only  to  do  us  good;  if  they  intend  to  seize  our  islands,  why  are  they 
so  few  in  number  ?  where  are  their  guns  ?  and  why  have  they  brought  their  wives  ?" 
To  this  it  was  replied,  "  It  is  true  their  number  is  small;  a  few  only  have  come  now, 
the  more  fully  to  deceive.  But  soon  many  more  will  arrive,  and  your  islands  will  be 
lost."  The  chiefs  again  answered,  "They  say  that  they  will  do  us  good;  they  are 
few  in  number;  we  will  try  them  for  one  year,  and  if  we  find  they  deceive  us,  it  will 
then  be  time  enough  to  send  them  away."  Permission  to  land  was  accordingly 
granted.     Mr.  Young,  it  is  said,  w^as  the  only  foreigner  who  advocated  their  reception. 

9 — 13.  willing  .  .  pleasure,  the  astute  Rom.  would  find  favor  with  the 
people  he  came  to  rule,  wilt  thou,  etc.,  as  a  Rom.,  P.  would  have  a  voice  in  this. 
tne  ?  not  bef.  the  Jews,  said  Paul,  seeing  that  Festus  would  favor  his  enemies, 
and  doubting  how  far  that  favor  might  go.  I  .  .  seat,  the  original  implies, 
"I  have  been  and  am  standing."  The  Roman  authorities  had  taken  charge  of  him 
and  had  kept  him  in  custody  for  two  years,  where  .  .  judged,  i.e.,  here,  and 
before  thee.  Jews  .  .  knowest,"  and  am  therefore  entitled  to  freedom, 
rather  than  to  even  a  fair  trial,  refuse  .  .  die,  a  Rom.  is  willing  to  die,  a 
Christian  is  alwajs  ready.  I  .  .  Caesar,''  by  wh.  appeal  the  Jews  were  robbed 
of  their  prey,  council,"  assessors,  judges  chosen  by  the  proconsul  to  assist  him  in 
administering  justice,  appealed,  "the  Rom.  law  did  not  require  any  written 
appeal  to  be  lodged  in  the  hands  of  the  court;  pronunciation  of  the  single  word 
Appello  was  suff.  to  suspend  all  further  proceedings."''  Caesar  .  .  go,  thus  his 
visit  to  Rome  was  secured. 

To  Ccesar  shall  thou  go. — I.  Whence  this  decisive  sentence  proceeded — 1.  From 
Festus  as  the  speaker;  2.  From  Paul,  as  the  wisher  of  it;  3.  From  the  Lord,  as  the 
designer  and  confirmer  of  it.  II.  To  whom  it  related — 1.  To  Paul,  as  its  subject; 
2.  To  the  Romans,  as  those  who  should  soon  be  affected  by  it — many  were  there 
converted  by  Paul;  3.  To  the  world  in  general.  III.  The  results  which  followed  it: 
1.  The  plans  of  the  Jews  for  Paul's  murder  were  frustrated;  2.  Paul's  wish  to  go  to 
Rome  was  fulfilled.* 

"7  appeal  unto  Coisar." — St.  Paul  left  in  all  these  cases  a  healthy  example 
which  the  Church  urgently  required  in  subsequent  years.  He  had  no  morbid  crav- 
ing after  suffering  or  death.  No  man  ever  lived  in  a  closer  communion  with  his 
God,  or  in  a  more  steadfast  readiness  to  depart  and  be  with  Christ.  But  he  knew 
that  it  was  his  duty  to  remain  at  his  post  till  the  Captain  of  his  salvation  gave  a 
clear  note  of  withdrawal,  and  that  clear  note  was  only  given  when  every  avenue  of 
escape  was  cut  off.  St.  Paul  therefore  used  his  knowledge  and  his  tact  in  order  to 
ascertain  the  Master's  will  and  discover  whether  it  was  His  wish  that  His  faithful 
servant  should  depart  or  tarry  yet  awhile  for  the  discharge  of  his  earthly  duties. 
This  was  an  example  necessary  for  the  Church  in  subsequent  ages.     Stokes. 

13 — 15.  Agrippa,  that  is  the  second  son  of  Herod  A.  1./  was  17  years  old, 
and  at  Ro.,  when  his  fa.  died  (a.d.  50).^  Soon  aft.  Claudius  gave  him  the  princi- 
pality of  Chalcis,  etc.:*  and  aft.  added  the  tetrarchy  of  Philip  (a.d.  53),  etc.,*  with 
title  of  king..^  Nero  (a.d.  55)  aft.  enlarged  his  kingdom.*  He  built  a  large  palace 
at  Jerus.^  He  died  (a.d.  100)  in  the  third  year  of  Trajan;  fifty-first  of  his  reign, 
aged  ab.  70.  Bernice,  noted  for  beauty  and  profligacy,  dau.  of  Agrippa  I.,  sister 
of  Drusilla.'"  Mar.  first  her  uncle  Herod,  k.  of  Chalcis;  then  lived,  not  without 
suspicion,  with  her  bro.  Agrippa  II.;  then  mar.  to  Polemon,  k.  of  Cilicia:  soon 
divorced,  and  after  living  again  with  her  bro.,  bee.  the  mistress  first  of  Vespasian 
and  then  of  Titus,  came  .  .  Pestus,  visit  of  ceremony  to  the  new  Rom. 
Proconsul,  declared  .  .  cause,  Agrippa  was  governor  of  the  Temple,"  wh. 
P.  was  said  to  have  profaned,    judgement,  sentence,  condemnation. 


''  Justice  con- 
sists in  doing  no 
Injury  to  men; 
decency,  In  giv- 
ing them  no  of- 
fence."   Tully. 


Paul  appeals 
to  Caesar 

a  Ac.  xxvl.  30 — 
32j  xxvlii.  17— 
19. 

b  "This  power  of 
appeal  having 
existed  in  very 
early  times  (e.g., 
the  case  of  Hora- 
tius,  Livy,  1.  26), 
was  ensured  to 
Kom.  citizens  hy 
the  lex  Valeria 
{Livy,  11.  8,  U.  C. 
245),  suspended 
by  the  Decem- 
viri, but  solemn- 
ly re-established 
aft.  their  deposi- 
tion {Livy,  ill.  65, 
TJ.  c.  305),  when 
it  was  decreed 
that  it  should  b© 
unlawt'l  to  make 
any  magistrate 
fr.  whom  there 
did  not  lie  an 
appeal."    Alford. 

cA  certain  num- 
berof  the  citizens 
of  pro  vs.  were 
chos'nasjudicea 
for  the  particul'r 
cases ;  and  these 
were  called  ''con. 
sillarii"  (Suet. 
Tib.  33)  or  "as- 
sessores "  (Suel. 
Galb.  19).  Alford. 
See  Jos.  Wan,  li. 
16.  1;  also  Lewin, 

d  Cony,  and  How. 
ii.  359. 

eJ.  H.  Toison. 


Ag:i-ippa  and 
Bernice  visit 
Festus 

/Ac.  xli.  1. 

g  Jos.  Ant.  xlx.  9. 
1. 

h  Jos.  Ant.  XX.  1. 
3;  5.  2. 

t  Jos.  Ant.  XX.  8.  i. 

j    Jos.    Wars,  11. 
12.8. 

k  Jos.  Ant.  XX.  8. 
4. 

I  Jos.  Ant.  XX.  8. 
11. 

TO  Ac.  xxiv.  24. 

n  Jos. Ant.  xx.1.8. 


708 


Cliap.  xzv.  x6 — zz. 


"Alter  some  time 
was  spent,  they 
wanted  some 
matter  ol  talk, 
as  idle  people 
employ  their  in- 
vention for  this 
purpose;  and  so 
mention  came  to 
be  made  ol 
Paul."     Calvin. 

"The  court's  a 
golden  but  a 
latal  circle,  upon 
whose  magic 
skirts  a  thou- 
sand devils  in 
ci-ystal  lorms  sit 
tempting  inno- 
cence, and  beck- 
on early  virtue 
from  its  centre." 
Lee. 


to  wliom 
Festus  states 
the  case  of 
Paul 

alCo.  1.  23. 

"How  Will  this 
maxim  of  the 
Komans,  who 
had  only  the 
light  of  natural 
reason  to  guide 
them,  condemn 
our  hasty  Judg- 
m  e  n  t  8  1  A 
heathen  exactly 
adheres  to  the 
law  and  custom ; 
and  a  Christian 
will  neglect  the 
rules  of  truth, 
justice,  and 
charity,  when  he 
sits  in  Judgment 
upon  his  bro- 
ther."    Quesnel. 

Agrippa 
desires  to 
hear  Paul 

b  Ac.  ix.  15. 

Augustus,  A  u  - 
gust,  worthy 
of  awe  or 
honor,  majestic. 
The  eighth 
month  of  the 
year.August,  was 
so  named  in  hon- 
or of  Octavius 
Augustus. 

"  There  are  two 
excellent  sayings 
of  old,  bearing 
upon  this  point 
of  self-interested 
par  tisanship,— 
our  affections 
are  a  ready  mo'ld 
to  our  opinions— 
our  right  Judg- 
ment Is  soon  per- 
verted when  we 
allow  it  to  yield 
to  private  feel- 
ings-"   Ford. 


The  judgment  of  loorldly  men  concerning  matters  of  faith. — I.  Their  highest, 
stand-point  is  that  of  civility,  as  here  with  Festus.  II.  Their  judgment  concerning 
matters  of  faith  is  depreciatory;  they  reckon  them  as  belonging  to  the  domain  of 
superstition,  and  pride  themselves  on  not  understanding  such  questions.  III.  Their 
sympathy  is  in  such  matters,  as  with  Agilppa,  an  affair  of  curiosity  and  fashion. 
Lisco. 

TJie  upper  classes. — Years  ago  an  attached  domestic,  presuming  on  the  privi- 
lege accorded  to  his  class,  roundly  reproved  his  master  for  the  sin  of  swearing,  and 
gave  a  broad  hint  about  the  judgment  to  come.  The  laird,  feeling  that  he  had  not 
a  leg  to  stand  on,  cut  the  matter  short  by  the  remark,  "  It  has  pleased  Providence 
to  place  our  family  in  a  superior  position  in  this  world,  and  I  trust  He  will  do  the 
same  in  the  next."  This  is  a  real  case,  but  in  our  day  a  rare  one.  On  the  other 
side  there  are  everywhere  many  who  wear  coronets  and  pray.  But  between  the 
two  extremes  of  good  and  evil  in  the  upper  ten  thousand,  how  many  diversities  there 
are  in  character  and  circumstances.     Bib.  HI. 

i6 — 19.  manner,  custom,  law.  deliver  .  .  die,  a  result  the  Jews 
would  have  attained  without  even  proof  of  crime  (v.  7).  license  to  answer,  B. 
v.,  "  have  had  opportunity  to  make  his  defence."  delay,  the  object  of  Festus  be- 
ing to  show  Agrippa  that  his  co-religionists  had  been  courteously  treated,  and  their 
desire  for  a  trial  promptly  met.  things  .  .  supposed,  as  treason,  wh.  would 
have  rendered  him  amenable  to  Rom.  law.  superstition^  see  Gk.,  religion,  one 
Jesus,"  spoken  contemptuouslj'.  Paul  .  .  alive,  it  is  clear  that  not  only  had 
Paul  stated  the  doctrine  of  the  resurrection  generally,  which  the  Pharisees  accepted, 
but  had  also  asserted  in  proof  of  it  that  Jesus  had  risen  and  "become  the  first- 
fruits  of  them  that  sleep." 

Christ  alive,  the  subject  of  debate. — I.  Why  was  Christ  of  all  persons  the  subject 
of  so  much  observation  and  debate  ?  1.  Because  He  claimed  the  very  highest  de- 
scent; 2.  There  were  proofs  embodied  in  His  circumstances  and  character,  which 
none  could  or  can  deny,  that  were  equal  to  His  claims  and  secured  unparalleled 
notableness  to  His  name;  3.  Because  of  the  strange  circumstances  connected  with 
His  earthly  history.  II.  Wliy  was  there  such  emphasis  laid  upon  the  fact  of  His  be- 
ing "alive?"  If  alive — 1.  The  truthfulness  of  His  character  is  confirmed;  2.  The 
whole  of  His  sayings  were  truths  of  vital  importance ;  3.  The  work  that  He  came  to 
do  was  accomplished;  4.  His  cause  must  and  will  prosper.     D.  8.  Jojies. 

An  upright  judge. — It  is  said  of  Sir  John  Fitz-Jam^s,  that  the  instant  he  wivs 
seated  on  the  bench,  he  lost  all  recollection  of  his  best  friends  that  would  in  the 
least  degree  have  interfered  with  the  administration  of  justice.  A  relation  once  so- 
licited a  favor  of  him.  "  Come  to  my  house,"  said  he,  "and  I  will  deny  you  noth- 
ing; but  in  the  king's  court  I  must  do  you  justice."  The  Attorney-General  was  weak 
and  criminal  enough  to  request  his  interest  on  the  part  of  the  king  in  a  cause  to  be 
tried  before  him.  "I  will  do  the  king  right,"  he  replied.  A  verdict  was  given 
against  the  Crown;  and  the  Attorney-General  expostulated  with  Fitz-James,  who 
dismissed  the  subject  by  adding,  "I  could  not  do  His  Majesty  right,  if  I  had  not 
done  justice." 

30 — 22,  because  .  .  questions,  "he  did  not  himself  know  how  to 
conduct  an  inquiry  on  such  a  subject,  and  yet  the  Jews'  religion,  being  now  allowed 
by  the  Empire,  must  have  its  causes  adjudicated  on."  Augustus,  a  title  first  con- 
ferred upon  Octavius,  now  borne  by  Nero.  Caesar,  dynastic  title  of  Nero.  Op- 
portunity only  was  wanting.  Festus  was  waiting  prob.  for  a  ship  bound  for  Italy. 
I     .     .    myself,  unknowingly  aiding  in  fulfilment  of  prophecy.* 

Why  Agrippa  wished  to  see  and  hear  Paul.— I.  He  himself  was  born  and  bred 
up  among  the  Jews.  II.  He  probably  understood  something  about  the  Christian 
religion,  and  wished  to  know  more.  HI.  Having  most  likely  heard  much  about 
Paul,  like  Herod,  who  wished  to  see  Christ,  he  desired  to  see  him  from  mere 
curiosity.    Burkitt. 

A  legend  of  Trajan. — It  happened  on  a  time,  as  Trajan  was  hastening  to  battle 
at  the  head  of  his  legions,  that  a  poor  widow  flung  herself  in  his  path,  and  cried 
aloud  for  justice,  and  the  emperor  stayed  to  listen  to  her;  and  she  demanded  ven- 
geance for  the  innocent  blood  of  her  son,  killed  by  the  son  of  the  emperor.  Trajan 
promised  to  do  her  justice  when  he  returned  from  his  expedition.  "  But,  sire,"  an- 
swered the  widow,  "should  you  be  killed  in  battle,  who  then  will  do  me  justice  ?" 
"  My  successor,"  replied  Trajan.     And  she  said,  "  What  will  it  signify  to  you,  great 


Cbap.  XXV.  23—27. 


ACTS. 


709 


«>mperor,  that  any  other  thau  yourself  should  do  me  justice  ?  Is  it  not  better  that 
you  should  do  this  good  action  yourself,  than  leave  another  to  do  it  ? "  And  Trajan 
alighted;  and,  having  examined  into  the  affair,  he  gave  up  his  own  son  to  her  in 
place  of  him  she  had  lost,  and  bestowed  on  her,  likewise,  a  rich  dowry.  Now  it 
came  to  pass,  that,  as  Gregory  was  one  day  meditating  in  his  daily  walk,  this  action 
of  the  Emperor  Trajan  came  into  his  mind,  and  he  wept  bitterly  to  think  that  a  man 
so  just  should  be  condemned  as  a  heathen  to  eternal  punishment;  and,  entering  into 
a  church,  he  prayed  most  fervently  that  the  soul  of  the  good  emperor  might  be  re- 
leased from  torment.  And  a  voice  said  to  him,  "  I  have  granted  thy  prayer,  and  I 
have  spared  the  soul  of  Trajan  for  thy  sake;  but,  because  thou  hast  supplicated  for 
one  whom  the  justice  of  God  had  already  condemned,  thou  shalt  choose  one  of  two 
things, — either  thou  shalt  endure  for  two  days  the  fires  of  purgatory,  or  thou  shalt 
be  sick  and  infirm  for  the  remainder  of  thy  life."  Gregory  chose  the  latter;  which 
sufficiently  accounts  for  the  grievous  pains  and  infirmities  to  which  this  great  man 
was  subjected  even  to  the  day  of  his  death.     Legencla  Aurea. 

23,  24.  pomp,  personal  appearance,  royal  insignia,  retinue,  place  .  . 
hearing',  hall  in  Praetorium.  chief  captains  .  .  men,  principal  military 
and  civil  officers.  There  were  5  cohorts  at  Caesarea."  Paul  .  .  forth,  he  was 
led  forward  by  his  guards  in  fetters.  Pestus  said,  formally  opening  the  proceed- 
ings,   multitude    .     .    me,*  by  their  representatives,  who  demanded  his  death. 

The  audience-chamber  of  the  governor  at  Ccesarea. — I.  A  drawing-room  of 
worldly  glory,  by  the  splendor  of  the  assembled  nobility.  II.  A  lecture-room  of 
holy  doctrine,  by  the  testimony  of  the  Apostle.  III.  And  lastly  a  judgment- hall  of 
Divine  majesty  by  the  impression  of  the  Apostolic  discourse,  which  discloses  the 
bottom  of  the  heart.     Gerok. 

Vanity  of  regal -poinj). — It  is  at  this  moment,  more  than  ever,  we  are  justified  in 
saying  with  the  wise  man,  "Vanity  of  vanities;  all  is  vanity."  Where  is  now  the 
splendor  of  the  consulate  ?  Where  their  brilliancy  of  lamps  and  torches;  the  feast 
of  joyous  assemblies  ?  Where  are  the  crowns  and  magnificent  ornaments  ?  Where 
the  flattering  reports  of  the  city — the  acclamations  of  the  circus — the  adulations  of 
thousands  of  spectators  ?  All  have  passed  away  !  The  wind  by  one  blast  has 
swept  the  leaves,  and  now  they  show  to  us  a  dead  tree,  torn  from  its  roots, — so 
violent  has  been  the  tempest.  It  lies  a  broken  ruin.  Where  are  the  pretended 
friends — the  swarm  of  parasites — the  tables  charged  with  luxury — the  wine  circulated 
during  entire  days;  where  the  various  refinements  of  feasting — the  supple  language 
of  slaves  ?  What  has  become  of  them  all  ?  A  dream  of  the  night,  which  vanishes 
with  the  day  !  A  flower  of  spring,  which  fades  in  the  summer — a  shade  which 
passes  ! — a  vapor  which  scatters  ! — a  bubble  of  water  which  bursts  ! — a  spider's  web 
which  is  torn  down  !  "  Vanity  of  vanities;  all  is  vanity."  Inscribe  these  words  on 
your  walls,  on  your  vestments,  on  your  palaces,  on  your  streets,  your  houses,  on 
your  windows,  on  your  doors;  inscribe  them  on  your  consciences,  in  order  that  they 
may  represent  it  incessantly  to  your  thoughts.  Repeat  them  in  the  morning;  re- 
peat them  in  the  evening;  and  in  the  assemblies  of  fashion  let  each  repeat  to  his 
neighbor,  "  Vanity  of  vanities;  all  is  vanity."     Chrysostom. 

25 — 37.  I  .  .  death,  no  crime  for  wh.  the  com.  punishment  is  death. 
of  .  .  write,  "  he  had  been  not  a  little  perplexed  ab.  the  question  of  heresy; 
he  might  hope  to  derive  assistance  fr.  Agrippa  in  penning  a  proper  despatch  to  the 
emperor."  my  lord,  sovereign,  a  title  declined  by  previous  Caesars  as  due  only 
to  the  gods,"  now  adopted  by  Nero,  might  .  .  write,  with  Agrippa's  aid. 
send,  all  the  way  to  Rome,  prisoner,  his  being  a  prisoner  implying  a  crime. 
withal  .  .  crimes,  and  they  must  be  crimes  to  warrant  his  being  sent  to 
Rome. 

Festus'  statement  to  Agrippa  concerning,  and  in  the  presence  of,  Panl. — In  it 
he  indicates — I.  His  personal  conviction  in  the  matter.  His  words  are  a  strong  tes- 
timony to  Paul's  innocence.  II.  His  official  embarrassment.  He  was  bound  to 
send  Paul  to  Rome,  to  the  emperor,  to  be  tried.  But  crimes  he  could  not  find.  His 
hope,  therefore,  was  that  something  would  come  out  before  Agrippa  that  would 
solve  the  difficulty.     Tliomas. 

An  inflexible  judge. — Earl  Ferrars  was  executed  at  T3^burn  for  the  murder  of  Mr. 
Johnston,  his  steward.  Very  great  interest  was  made  with  the  king,  George  TI.,  to 
turn  aside  the  course  of  justice  in  favor  of  this  noble  delinquent;  or,  if  his  life  might 
not  be  spared,  that  at  reast  he  might  enjoy  the  privilege  of  his  peerage,  that  of  being 


A.D.  60. 

"Jesus  Christ 
lived  in  so  much 
obscurity  (as  to 
what  the  world 
terms  obscure) 
that  the  Pagan 
historians,  who 
were  wont  to  re- 
cord only  per- 
sons of  eminence 
and  things  of  im- 
portance, have 
scarce  afforded 
Him  a  slender 
notice."     Paical. 

who  the  next 
day  Is  brought 
forth 

a  Jos.  Wars,  ill.  4. 
2. 

6  1  Co.  Iv.  9;  Ac. 
xxii.  22. 

He  brought  St. 
Paul  therefore 
before  them,  and 
gave  the  great 
Christian  cham- 
pion another  op- 
portunity  of 
bearing  witness 
tor  his  Master 
before  a  family 
which  now  for 
more  than  sixty 
years  had  been 
more  or  less 
mixed  up,  but 
never  for  their 
own  blessing, 
with  Christian 
history.    Stokes. 

"Give  me  flat- 
tery,—fl  attery, 
the  food  of 
courts,  that  we 
may  rock  him 
and  lull  him  in 
the  down  of  his 
desires."  Beau- 
mont. 

and  intro- 
duced to  the 
king  by 
Festus 

c  Terlull.  Apol. 
34;  Stiet  Octav. 
53 ;  Tiber.  27 ; 
Tacit.  Ann.  11.  87. 

"Let  the  great 
Caesars  of  the 
world  then  know, 
that  the  more 
subject  they  are 
to  Christ,  the 
more  suie  they 
are  of  the  loyalty 
of  their  subjects 
to  them.  Neither 
is  there,  in  all 
the  world,  any 
so  firm  and 
strait  bond  to  tie 
the  hearts  of 
their  people  to 
them  as  true 
religion  to  God." 
Bp.  Hall. 


no 


Chap.  xxvi.  I— lo. 


Fanl's  speech 

before 

Agrippa 

introduction 

a  Rabbinical 
writers  speak  of 
Agrippa  as  hav- 
ing excelled  in  a 
knowledge  o  f 
the  law. 

"It  is  the  mark 
of  a  clear  con- 
science, not  to 
shrink  from  a 
Judge,  who  has 
an  accurate 
knowledge  o  f 
the  circum- 
stances but even 
to  rejoice,  and  to 
cal  1  him  self 
happy."  Chry- 
sostain. 

states  the 
reason  of  his 
present 
position 

6  Ac.  xxii.  3; 
xxili.  6. 

c  Is.  vii.  14;  ix. 
6;  Je.  xxiii.  5; 
xxxiil.  U  — 16; 
Ac.  xiii.  32.  33; 
Eo.  XV.  8. 

"  They  were  un- 
willing so  to  do, 
a  3  thoroughly 
well  aware  that 
Paul's  conversi'n 
even  in  regard 
to  his  life  before 
it,  would  furnish 
a  most  weighty 
argument  of  the 
truth  of  Chris- 
tianity."   Bengel. 

Twelve  tribes  : — 
The  Jews  re- 
garded t  h  e  m  - 
selves  as  repre- 
senti'g  the  whole 
race,  and  not 
merely  the  two 
tribes  of  the 
kingdom  of  Ju- 
dah.  And  this 
no  doubt  was 
true.  For  tribal 
names  continued 
to  be  preserved 
and  with  the 
people  of  Judah 
there  came  back 
many  of  the 
members  of  the 
previous  cap- 
tivity of  Israel. 
Lumby, 

his  past  life 
as  a 
persecutor 

d3o.  xvl.  2;  1  Ti. 
1.  13. 


beheaded  in  the  Tower.  But  the  king  steadily  rejected  all  applications  on  his  behalf, 
declaring  that  justice  could  own  no  difiference  in  rank  between  him  and  the  victim  of 
his  passion ;  that  the  blood  of  a  peasant  demanded  the  blood  of  a  nobleman,  if  he 
had  shed  it,  as  much  as  that  of  a  nobleman  would,  in  like  circumstances,  demand 
that  of  a  peasant;  and  that  this  crime  had  degraded  him  to  a  level  with  the  very 
meanest  of  criminals. 


CHAPTER    THE    TWENTY-SIXTH. 


I — 3.  Then,  Paul  and  his  case  being  formally  introduced.  Agrippa,  being 
guest  and  a  king,  presides  by  right  of  courtesy,  thou  .  .  thyself,  the  king 
little  expected  to  hear  such  a  speech.  Paul  .  .  hand,  "St.  Luke  here  as  in 
other  places  notices  the  gesture  of  the  speaker."  How  did  the  clank  of  the  chain 
sound  in  the  ear  of  Festus  ?  happy,  fortunate,  answer  .  .  myself,  he 
needed  no  better  advocate,  before  thee,  who  as  a  Jew  can  understand  the  mat- 
ter better  than  a  Rom.,  however  just,  all,  I  will  omit  no  clause  in  the  indictment. 
Jews,  thy  nation,  and  mine,  especially,  for  this  reason  beyond  all  others,  ex- 
pert, lit.,  a  knower."  patiently,  since  he  will  speak  at  length,  and  of  matters  that, 
being  personal  to  himself,  might  not  interest  a  king. 

Paid  defending  himself  before  Festus  and  Agrippa.— 1.  The  occasion  which 
called  forth  the  Apostle's  address.  II.  The  leading  particulars  upon  which  he  en- 
larged.    III.     The  impressions  which  his  representations  produced.     Anon. 

Royal  courtesy. — Henry  IV.  of  France  was  standing  one  day  with  some  of  his 
courtiers  at  the  entrance  of  a  village,  and  a  poor  man,  passing  by,  bowed  down  to 
the  very  ground ;  and  the  king,  with  great  condescension,  returned  his  salutation 
just  in  the  same  manner;  at  which  one  of  his  attendants  ventured  to  express  his 
surprise,  when  the  monarch  finely  replied  to  him,  "Would  j'ou  have  your  king  ex- 
ceeded in  politeness  by  one  of  the  lowest  of  his  subjects  ? " 

4 — 7.  manner  .  .  youth,  moral  character  of  life.  This  of  greatest  con- 
sequence. "  The  childhood  shows  the  man  as  morning  shows  the  day."  nation 
.  .  Jerusalem,  i?.  V.,  "and  at  Jerusalem."  This  would  imply  that  even  before 
coming  to  Jerusalem,  the  Apostle  had  always  dwelt  among  his  own  people,  and  so 
was  not  likely  to  be  one  who  Avould  undervalue  Jewish  privileges  or  ofltnd  against 
Jewish  prejudices.  Cam.  B.  knew  .  .  beginning,  "  This  seems  to  intimate 
that  there  were  some  among  those  who  were  now  his  accusers  who  could  give  evi- 
dence about  his  previous  years  if  they  were  so  minded."  straitest,*  strictest. 
promise,  of  a  Messiah.'^  instantly,  constantly,  earnestly,  accused,  charged 
with  a  criir.e  in  relation  to  the  Messiah;  i.e.,  of  regarding  Jesus  as  the  fulfilment  of 
the  hope. 

Paul  before  Agy-ippa.—l.  His  remarkable  fortitude.  II.  His  able  defence.  HI. 
The  narration  of  his  miraculous  conversion.  IV.  His  call  to  the  important  work  of 
the  ministry.     V.  The  purport  of  the  message  given  to  him  (see  v.  17,  19).    Stevens. 

Misguided  sincerity.— It  is  often  said  it  is  no  matter  what  a  man  believes  if  he 
is  only  sincere.  This  is  true  ofall  minor  truths,  and  false  of  all  truths  whose  nature 
it  is  to  fashion  a  man's  life.  It  will  make  no  dilTerence  in  a  man's  harvest  whether 
he  thinks  turnips  have  more  saccharine  matter  than  potatoes,  whether  corn  is  better 
than  wheat.  But  let  the  man  sincerely  believe  that  seed  planted  without  ploughing 
is  as  good  as  with,  that  January  is  as  favorable  for  seed-sowing  as  April,  and  that 
cockle-seed  will  produce  as  good  a  harvest  as  wheat,  and  will  it  make  no  difiference  ? 
A  child  might  as  well  think  he  could  reverse  that  ponderous  marine  engine  which 
night  and  day,  in  calm  and  storm,  ploughs  its  way  across  the  deep,  by  sincerely 
taking  hold  of  the  paddle-wheel,  as  a  man  might  think  he  could  reverse  the  action 
of  the  elements  of  God's  moral  government  through  a  misguided  sincerity.  They 
will  roll  over  such  a  one,  and  whelm  him  in  endless  ruin.     Beecher. 

8 — 10.  incredible,  as  i)oetic  fables  were  termed  by  the  ancients.  Such  the 
resurrection  seemed  to  Festus.  you,  Agrippa,  who  believe  the  Jewish  Scripture 
{v.  27).  I  .  .  thought,  etc.,'^  for  I  was  once  as  incredulous  as  any.  con- 
trary to  the  name,  «>-,  to  the  faith  of  Jesus  Christ,  into  whose  name  believers 
were  to  be  baptized.     "Name"  is  constantly  used  in  O.  T.  as  the  equivalent  of 


Chap.  xxvi.  II— 15. 


TU 


"Godhead."  Cam.  B.  which  thing,  ete.,"  Acts  viii.  3.  voice,  vote,  some'- 
think  this  refs.  to  vote  in  the  Sanhedrui ;  others'  that  it  means  simply  that  he  er.- 
couraged  tlie  persecution. 

T/te  resurrection  of  the  dead.— J.  The  blessed  fact  of  the  resurrection  of  the 
body.  II.  The  subjects  of  the  resurrection,  or  who  will  be  raised  from  the  dead.  III. 
The  possibility  of  the  resurrection.  What  is  the  resurrection  ?  A  verdant  and  life- 
ful  spring-tide,  when  one  unbounded  and  amaranthine  spring  shall  encircle  all  the 
sons  and  daughters  of  our  God.     Sharp. 

St.  PauVs  thought  tvith  himself. — What  cured  Paul  of  his  thinking  with  himself, 
and  converted  him  into  a  believing  and  obedient  Christian  ?  His  very  first  exclama- 
tion, after  his  restoration  to  moral  soundness,  furnishes  the  reply.  He  acted  now  in 
the  spirit  of  that  pledge  which  our  Saviour  made,  when  He  said,  "If  any  man  will 
do  His  will,  he  shall  know  of  the  doctrine,  whether  it  be  of  God."  A  pledge  this  so 
natural,  that  it  was  at  once  assented  to  by  an  Indian.  "He  that  is  above,"  said 
Wesley  to  the  Creek  Indians,  "will  not  teach  you,  unless  you  avoid  that  which  you 
already  know  is  not  good."  One  of  the  Indians  answered,  "I  believe  that.  He  will 
not  teach  us  while  our  hearts  are  not  white."  So  then  we  must  be  content  to  re- 
ceive the  faith,  as  prepared  for  us  by  God's  own  hands,  and  not  manufactured  out  of 
our  inward  light,  our  unassisted  mental  resources.  Then  we  shall  make  the  grand 
discovery  about  which  multitudes  now  fail,  that  the  soul,  when  she  surrenders  at  dis- 
cretion, and  leans  on  God,  and  on  God's  providences  to  His  Church,  with  a  child's 
implicit  trust,  has  a  sustenance  and  support  before  undreamed  of;  and  which  rea- 
son, fretting  for  certainties,  and  often  groping  in  the  dark,  or  seeing  as  by  the 
light  of  a  tallow  candle,  never  can  supply.     T.  W.  Coit. 

rt — 13.  compelled,  i?.  F.,  "strove  to  make  them  blaspheme.""*  strange, 
foreign.  Damascus,'  as  an  example.  The  last  of  the  strange  cities  visited  with 
such  purpose,  midday,  "  there  could  be  no  question  about  the  supernatural  char- 
acter of  a  light  which  overpowered  the  midday  glare  of  an  Eastern  sun."     Cam.  B. 

The  glory  of  the  calling  grace  of  Clirist  in  Paul's  conversion. — "A  pattern  to 
them  who  should  hereafter  believe  on  Him  to  everlasting  life."  I.  AVho  was  called  ? 
Saul,  the  persecutor.  II.  How  was  he  called  ?  1.  The  light  from  heaven;  2.  The 
voice.     lU.  How  did  he  receive  the  call  ? — it  was  obeyed  by  him.     Ilof acker. 

From  darkness  to  light. — In  the  Russian  mines  in  Siberia  there  are  children  boi-n 
who  live  for  years  knowing  no  brighter  world  than  those  dim  torch-lit  depths.  They 
see  some  light,  they  have  a  faint  idea  of  color,  but  nothing  of  the  wonderful  and 
glorious  world  above.  They  cannot  even  conceive  of  it.  They  may  not  even  believe 
it  really  exists.  Christ  coming  into  the  soul  with  His  light,  is  like  bringing  one  of 
these  children  into  the  upper  world  of  light  and  springtime.     Pelouhet. 

14,  15.    and  when,  etc./    Ac.  ix.  4,  5,  notes,   a  voice  speaking,   the 

oldest  MSS.  have  only  "a  voice  saying  unto  me."  Saul  alone  gathered  the  import  of 
what  was  said,  pricks,  P.V.,  "goad."  "The  words  would  imply  that  God  had 
been  guiding  Saul  towards  the  true  light  for  some  time  before,  and  that  this  zeal 
for  persecution  was  a  resistance  of  the  divine  urging." 

Self-injuries  received  through  resistance  to  the  truth. — I.  The  goads  against 
which  the  resistance  is  made  by  the  man  who  opposes  the  truth  as  it  is  in  Jesus. 
He  is  fighting  against — 1.  His  better  judgment;  2.  His  conscience;  3.  The  interest 
of  his  home— his  household's  happiness ;  4.  The  Word  of  God.  II.  The  self-inflicted 
injuries  received  through  such  resistance.  And  here  we  notice  that — 1.  These  in- 
juries are  self-inflicted;  2.  They  are  increased  by  continued  resistance;  3.  The  war- 
fare carried  on  is  unequal,  there  being  no  chance  of  success  for  the  man;  4.  Desper- 
ate remedies  are  needful  for  the  injuries  received. 

Eastern  goads. — Wetstein  has  produced  examples  of  this  proverb  (derived  from 
agriculture)  from  both  Greek  and  Latin  writers.  The  same,  or  one  very  similar, 
must  have  been  current  among  the  Hebrews,  though  this  is  the  only  instance  of  it 
found  in  the  Scriptures.  The  common  plough  in  the  East  at  present  has  but  one 
handle.  The  same  person,  armed  with  a  goad  six  or  eight  feet  long,  holds  the 
plough,  and  drives  his  team  at  the  same  time.  As  the  driver  follows  the  oxen, 
therefore,  instead  of  being  at  their  side  as  with  us,  and  applies  the  goad  from  that 
position,  a  refractory  animal  of  course  would  kick  against  the  sharp  iron  when 
pierced  with  it.  Opposition  to  the  faith  fatal. — The  swordflsh  is  a  very  curious 
creature,  with  a  long  and  bony  beak  projecting  in  front  of  his  head.  It  is  also  very 
fierce,  attacking  other  fishes,  and  trying  to  pierce  them  with  its  sword.     The  fish  has 


a  Ac.  vlii.  1—3; 
Ga.  1.  13;  Ac.  ix. 
13,  14. 

h  Alford. 

c  Bengel,  Kuinoel, 
De  Welte,  Meyer. 

"  It  is  a  greater 
miracle  to  make 
that  which  was 
not,  than  to  re- 
pair that  which 
waa.  Why  can- 
not He  raise  us 
after  we  are 
turned  into  dust, 
who,  if  we  ever 
were  reduced  in- 
to nothing,  could 
giveiisahelng?" 
Aitffiutine. 

There  are  no  cir- 
cumstances so 
unpropit  ious 
that  a  loving 
consecration 
may  not  find  in 
them  opportu- 
nity for  witness- 
to  e  a  r  i  n  g  for 
Christ.  Wither- 
spoon. 


his  journey 
to  Damascus 

dAc.  xiii.  45;  Ja. 
11.  7. 

e  Ac.  ix.  Zff. 

Often  and  often 
did  the  Roman 
Emperor  com- 
mand the  mar- 
tyrs to  curse 
Christ,  and  you 
remember  Poly- 
carp's  answer — 
'  'How  can  I  curse 
Him?  Sixty  years 
have  I  known 
Him.  He  never 
did  me  a  dis- 
pleasure, and  I 
cannot  and  I 
will  not  curse 
Him."v    Spurgeon. 

his 
conversion 

/Ac.  xxU.  7. 

"The  world  is 
not  so  much  illu- 
minated by  the 
rising  of  the  sun 
as  is  the  soul  of 
man  made 
shlnl  n  g  and 
bright  when  it 
receives  the 
grace  of  God  by 
the  spirit ;  for 
the  former 
i  llumlnatlon, 
whether  we  will 
or  no.  is  followed 
by  the  night;  but 
the  rays  of  this 


12 


Chap.  xxvl.  x6 — ax. 


A.D.  60. 

are  strangei-s  to 
d  a  r  k  n  e  s  s." 
Chrysostom. 

••  What  exile 
from  himself  can 
flee?"    Bacon. 

his  com- 
mission to  the 
Gentiles 

a  Ac.  ix.  6. 

b  Is.  XXXV.  5; 
xlll.  6,  7. 

c  Jo.  viii.  12;  2 
Co.  iv.  6. 

d  Lu.  i.  77—79; 
1  Th.  V.  5;  Ep.  v. 
8;  CJol.  i.  13;  1 
Pe.  ii.  9. 


16—18; 


e  Kp.    i. 
1  Pe.  i.  4. 

"Christ  bi-ought 
Paul  first  under 
<liscipllne,  then 
under  instruc- 
tion."   Auffustine. 

"  Paul  was  called 
from  heaven  to 
preach  the  Gtos- 
pel;  but  he  was 
called  to  heaven 
to  qualify  him 
for  this  higher 
separation,  to  be 
an  apostle  and 
church  govern- 
or."  Dr.AUestry, 

"Holiness  is  not 
blind.  Illumina- 
tion is  the  first 
part  of  sanctifl- 
catlon.  Believers 
are  children  of 
the  light.  No- 
thing requireth 
so  much  wisdom 
as  the  matters  of 
Gtod  and  of  our 
salvation."  R. 
Baxter. 

"Even  in  the 
fiercest  uproar  of 
our  stormy  pas- 
sions, consc'nce, 
though  in  her 
softest  whispers, 
gives  to  the  su- 
premacy of  rec- 
titude the  voice 
of  an  undying 
testimony."  CTai- 


his  obedience 
to  the  call 

/Ga.  1.15,16. 

g  Ac.  ix.  20, 22,  29 
Lu.  xxiv.  47. 


71  Ro.    i. 
.xili.  46. 


16;   Ac. 


i  Ho.  xlv.  2 :  Joel 
ii.  13;  Ma.  ill.  8; 
xvlli.  3. 


been  known  to  dart  at  a  ship  in  full  sail  with  such  violence  as  to  pierce  the  solid 
timbers.  But  what  has  happened  ?  The  silly  fish  has  been  killed  outright  by  the 
force  of  its  own  blow.  The  ship  sails  on  just  as  before,  and  the  angry  fish  falls  a 
victim  to  its  own  rage.  But  how  shall  we  describe  the  folly  of  those  who,  like  Saul, 
oppose  the  cause  of  Christ  ?  They  cannot  succeed:  like  the  swordfish  they  only  work 
their  own  de.struction.     Bih.  Illun. 

i6— 18.  rise  .  .  feet,  etc."  things  .  .  seen,  the  glory  that  then 
appeared.  "  St.  Paul  dwells  not  unfrequently  in  his  Epistles  on  his  having  seen 
Jesus."  those  .  .  thee,  the  grace  manifested  in  conversion  of  sinners,  and  his 
own  mercies  {v.  17).  open  .  .  eyes,''  to  see  themselves  as  sinners,  and  Christ 
as  a  Saviour,  darkness, °  of  error,  idolatry,  superstition,  light,**  truth,  holi- 
ness, joy,  hope,  that  .  .  sins,  when  thus  turned,  or  converted,  inheri- 
tance,* place  among  believers  here,  and  glorified  hereafter,  sanctified  by  faith 
that  is  in  me,  better,  with  R.  V.,  "by  faith  in  me."  It  is  by  their  belief  in  Jesus 
that  men  are  sanctified. 

Repentant,  forgiveii  and  rewarded. — I.  The  change  we  undergo;  1.  The  en- 
lightenment of  the  mind — '-to  know  the  truth;"  2.  The  turning  of  the  heart — (1) 
From  darkness  and  the  power  of  Satan ;  (2)  To  light  and  God  ;  3.  The  renewing  of 
the  life — to  do  the  right.  II.  The  gift  and  reward  we  receive.  It  consists:  1.  Of 
forgiveness;  2.  Of  inheritance.     Arnot. 

Divine  forgiveness. — In  the  State  House  at  Albany  is  an  old  worn  letter,  an  au- 
tograph pardon  granted  by  President  Lincoln.  Its  story  is  a  short  one.  In  the 
time  of  war  a  soldier  was  arrested,  charged  with  desertion,  and,  though  stoutly  pro- 
testing his  innocence,  he  was  promptly  tried,  condemned,  and  sentenced  to  a 
deserter's  death.  With  emphatic  remonstrance,  he  bravely  prepared  to  meet 
his  doom.  The  facts  were  laid  before  the  merciful  President,  who  was  so  af- 
fected by  them  that  he  was  convinced  that  injustice  had  been  done,  and,  taking 
his  pen,  wrote  an  autograph  pardon  for  Roswell  Mclntyre,  of  Co.  C,  6th  Regiment, 
New  York  Volunteers,  on  condition  that  he  return  to  and  remain  with  his  regiment 
until  it  was  mustered  out  of  the  service.  We  can  better  imagine  than  describe  the 
joy  of  this  man,  as  the  pardon  reached  him  just  as  he  was  preparing  to  die.  In  the 
busy  activities  of  army  life  in  Virginia,  this  incident  was  apparently  forgotten. 
After  the  last  battle  of  the  war  had  been  fought — the  engagement  that  forced  Lee 
ultimately  to  surrender — the  battle  of  Five  Forks,  when  the  field  was  being  cleared  of 
the  dead  and  wounded,  the  bullet-riddled  body  of  Roswell  Mclntyre  was  found  with 
that  autograph  pardon  of  the  great  President  next  his  heart.  Do  we  who  have  ac- 
cepted the  atonement  of  Christ  wear  His  Divine  pardon  next  the  heart  ?  Dean 
Vaughan. 

19 — 21.  disobedient,-'' as  to  an  idle  dream,  vision,  including  both  the 
sight,  and  the  sound,  coasts  of  Jtldaea,^  R.  V.,  "country  of  Judaea,"  of  this  min- 
istration we  are  only  told,  ix.  30,  that  the  brethren  finding  Saul  in  danger  in  Jeru- 
salem, brouglit  him  to  Csesarea,  and  thence  sent  him  to  Tarsus.  But  as  Cilicia  was 
sometimes  reckoned  as  a  part  of  the  province  of  Judaea,  the  preaching  in  Cilicia  may 
be  included  in  the  expression  "country  of  Judaea."  Gam.  B.  Gentiles,*  for  God 
would  have  none  perish,  meet  .  .  repentance,'  works  of  a  godly  life  prov- 
ing that  the  repentance  was  sincere  and  real,  for  .  .  causes,  and  no  other ; 
certainly  not  those  they  allege. 

Obedience  to  God's  call. — I.  The  methods  by  which  we  are  called.  Calling  wb  to 
God  are:  1.  His  Holy  Word;  2.  Our  own  rational  nature;  3.  The  voice  of  con- 
science; 4.  The  events  of  Divine  Providence;  5.  The  admonitions  of  living  preach- 
ers; G.  The  voices  of  strangers ;  7.  The  influence  of  the  Holy  Spirit.  II.  To  what 
we  are  called:  1.  To  forsake  the  ways  of  sin;  2.  To  faith  in  the  Saviour;  3.  To 
preparation  for  another  world ;  4.  To  the  cause  of  God.  HI.  The  duty  of  obe3'ing 
such  a  call:  1.  Tlie  effect  on  a  man's  character  of  resisting  the  influences  of  God; 
2.  The  feelings  of  him  who  has  yielded  to  the  Divine  summons.     Barnes. 

Our  possession!  of  '^heavenly  risinns:.'" — Here  it  was  a  voice  and  a  vision  too — it 
was  the  face  and  voice  of  Christ.  And  this  is  just  as  true  for  all  of  us.  Behind  the 
heavenly  influences  that  play  about  our  paths  from  veriest  childhood,  we,  too,  can 
hear  these  words  of  power  and  pathos,  "  I  am  Jesus."  Behind  liglil,  and  voice,  and 
vision,  there  is  to  be  traced  the  personal  agency  of  the  personal  Lord.  Where  would 
Paul  have  been,  and  what  would  he  have  become,  but  for  this  voice  and  vision  from 
heaven  ?    This  is  God's  way  of  coming  into  contact  with  man.    We  are  not  to  be 


Chap.  xxvi.  22 — 24 


ACTS. 


713 


left  utterly  to  ourselves.  Voice  or  vision  shall  declai-e  to  us  what  we  are  to  be  and 
do,  and  where  to  go.  Thank  God,  lights  do  flash,  and  Angers  do  point,  bright 
visions  do  make  the  face  to  smile,  and  the  heart  to  rejoice,  and  set  the  being  all 
astir  with  a  tumult  of  joy  and  wonder.     Hooke. 

22,23.  help  .  .  God,  "  The  word  for  help  means  the  succor  of  an  ally." 
continue  .  .  day,  cared  for  by  Him  whom  I  try  to  serve,  small  .  . 
great,  men  of  every  7-an/c,  age,  and  degree  of  knowledge,  none  .  .  come, 
what  I  preach  is  of  God,  founded  on  Scripture ;  not  my  own  invention.  Christ, 
the  Messiah  of  whom  the  Scriptures  speak,  first,  "  who  should  conquer  death. 
light,*  of  immortality. 

PauVs  testimony. — I.  The  testimony  which  he  bore — 1.  It  related  both  to  Christ 
Himself,  and  to  His  manifestation  to  the  world ;  2.  In  the  whole  of  it  he  insisted  on 
nothing  but  what  Moses  and  the  prophets  had  declared  before  him.  II.  The  circum- 
stances under  which  he  bore  it — 1.  His  suflFerings;  2.  How  he  was  sustained  in 
them.  Learn — (1)  The  real  ground  of  the  hatred  which  faithful  ministers  have  to 
encounter;  (2)  The  reason  we  have  for  thankfulness,  if  a  faithful  ministry  be  con- 
tinued to  us.     Simeon. 

Having  therefore  obtained  help  of  God,  I  continue  unto  this  day. — The  grace  of 
perseverance  is,  then,  a  very  precious  one.  It  is  the  continuance  of  life  in  your 
soul.  I  have  seen  little  chickens  that  have  died  in  their  shells,  without  hatching 
out  They  did  not  pick  vigorously  enough,  or  resolutely  enough,  at  the  thin  white 
wall  that  shut  them  from  the  sun  and  air.  They  gave  it  up  as  hopeless,  the  break- 
ing through  of  the  shell,  in  which  they  could  see  no  rift,  and  so  they  died.  There  is 
many  a  good  intention  that  dies  like  an  unhatched  chick.  All  that  is  wanted  to  per- 
fect it  is  perseverance,  a  determination  to  go  on  in  spite  of  obstacles,  to  work  on  in 
spite  of  restraint.  Persevere  in  good,  and  obstacles  will  give  way  and  obstructions 
crack  and  fall  before  you.  Only  he  who  fights  the  good  tight  of  faith,  and  having 
done  all  he  can,  stands  on  his  ground,  not  driven  from  it,  will  be  rewarded  as  a  vic- 
tor.    S.  Baring  GotiM. 

24.  Festus,  to  whom,  as  to  the  Athenians,''  a  resurrection  seemed  impossible. 
loud,  in  astonishment  at  such  infatuation,  much  learning,  is,  literally,  "the 
many  writings."  As  in  John  vii.  15,  where  the  same  word  is  I'eudered  "letters,"  it 
may  mean  study  and  learning  generally.  But  it  seems  better  to  take  it  of  those 
writings  (viz.,  the  Old  Testament)  to  which  Paul  had  been  appealing.  For  as  a  re- 
ligious literature  no  nation,  not  even  the  polished  Greeks,  had  anything  to  place  in 
comparison  with  the  Sacred  Books  of  the  Jews.  Lumhy.  mad,*^  spoken  earnestly. 
Religious  earnestness,  common  among  the  Jews,  might  well  seem  madness  to  a 
sceptical,  apathetic  Rom. 

Missionary  enthusiasm  not  irrational. — I.  What  we  profess  to  believe:  1.  It  is 
the  habit  of  people  now  to  think  that  it  does  not  much  matter  whether  a  man's  creed 
is  right  or  wrong;  2.  However  important  truth  may  be,  it  is  supposed  that  certainty 
is  unattainable.  These  are  two  of  many  really  dangerous  assaults  on  Christianity; 
3.  These  assaults  proceed  from  these  three  untenable  hypotheses:  (1)  That  a 
miracle  is  impossible,  or,  in  other  words,  that  there  is  no  God,  or,  at  least,  no  free- 
acting  God;  (2)  If  miracles  were  ever  wrought,  no  testimony  could  be  strong 
enough  to  command  our  belief  in  them ;  (3)  No  testimony,  1800  years  old,  how- 
ever strong  or  clear,  can  overbear  the  improbability  of  any  interruption  to  the  com- 
mon order  of  nature.  II,  The  soberness  of  our  attempt  to  bring  the  world  to 
Christ.  Sober,  because — 1.  Every  representation  in  the  N.  T.  of  the  facts  we  teach 
indicates  that  all  men  are  concerned  in  them;  2.  Human  nature,  anywhere,  is  sus- 
ceptible to  their  influence;  3.  Divine  Providence  watches  over  and  prospers  our 
work,  and  with  us  is  the  Spirit  of  God.     Bale. 

TJie  foolishness  of  preaching. — As  soon  as  the  late  Mr.  Berridge,  vicar  of  Ever- 
ton,  began  to  preach  in  a  different  strain  fi'om  the  neighboring  clergy,  it  was  ob- 
served they  found  themselves  hurt  at  the  emptiness  of  their  own  churches  and  the 
fulness  of  his.  The  squire  of  the  parish,  too,  was  much  offended;  he  did  not  like 
to  see  so  many  strangers,  and  be  so  incommoded,  and  endeavored  to  turn  Mr.  Ber- 
ridge out  of  his  living  by  a  complaint  to  his  bishop.  Mr.  Berridge  being  sent  for 
by  his  lordship,  he  was  accosted  in  the  following  manner: — "  Well,  Berridge,  they 
tell  me  you  go  about  preaching  out  of  .your  own  parish:  did  I  institute  you  to  any 
other  than  Everton  ? "  "  No,  my  lord."  "  Well,  but  j'^ou  go  and  preach  where  you 
have  no  right  so  to  do."     "It  is  true,  my  lord;  I  remember  seeing  five  or  six 


A.D.  60. 


"An  experience 
rare.  It  is  to  be 
feared,  and  un- 
common— r  e  a  1  - 
Ized  by  few— ful- 
filled by  still  few- 
er! What  18  It? 
Never  to  disobey 
the  heavenly  vis- 
ions,never  to  run 
counter  to  the 
heavenly  voices, 
never  to  resist 
the  heavenly  in- 
fluences." Hooke. 


the  opposition 
of  the  Jews 


a  Ac.  ii.  25,  27, 31 : 
Ps.  xvl.  10:  ICk). 
XV.  20;  Col.  i.  18. 

6  Ma.  iv.  16. 

"The  prophecies 
look  forward  to 
the  times  of  the 
Gospel;  and  the 
things,  then  ful- 
filled, look  back 
to  the  prophe- 
cies ;  and  each 
con  fir  ms  the 
other,  meeting 
all  in  Christ, who 
is  their  truth  and 
centre."  Abp. 
LeighUm. 

"A  man  of  in- 
tegrity will  never 
listen  to  any  rea- 
son against  con- 
science."    Home. 


Festus 
charges  him 
with  mad- 
ness 

c  Ac.  xvli.  32. 

d  Jo,  X.  20;  Mk. 
lii.  21;  ICo.  1.23; 
ii.  24;  2  Co.  Iv. 
3.4. 

"A  little  philo- 
sophy inclineth 
man's  mind  to 
atheism,  but 
depth  in  philo- 
sophy bringeth 
men's  minds 
about  to  re- 
ligion."   Bacon. 

If  you  believe 
me  to  be  in  error, 
it  is  my  glory  to 
deceive  myself 
•with  such 
guides."  Jerome. 

True  eloquence 
is  vehement  sim- 
plicity." B.  CecU. 


tu 


Chap.  XX  vi.  25—99. 


A.D.  60. 

"In  thy  dis- 
course take  heed 
what  thou  speak- 
est.to  whom  thou 
speakeet,  how 
thou  speakest, 
and  when  thou 
speaketit.  When 
thou  speakest, 
speak  wisely.  A 
tool's  heart  is  in 
his  tongue:  but 
a  wise  man's 
tongue  is  in  his 
heart."  F. 
Quarks. 


lie  replies  to 
the  charge  of 
madness 

a  Ac.  xxiii.  26;  1. 
Pe.  ii.  17. 

'•  If  great  and 
good  men  who 
meet  with  rude 
and  insolent 
treatment  in  de- 
fence  of  the 
Gospel,  would 
learn  to  behave 
with  such  mode- 
ration, it  would 
be  a  great  acces- 
sion of  strength 
to  the  Christian 
c  a.use." — Do  d- 
dridge. 

"  'Twas  the  say- 
ing of  an  ancient 
sage  that  hu- 
mor was  the 
only  test  of  gra- 
vity ;  and  gravity 
of  humor.  For 
a  subject  which 
would  not  bear 
raillery  was  sus- 
picious: and  a 
jest  which  would 
HOt  bear  a 
serious  exam- 
ination was  cer- 
tainly false  wit." 
Skaflesbury. 

••Talking  much 
is  a  sign  of 
vanity;  for  he 
that  is  lavish  in 
words  is  a  nig- 
gard in  deed." 
Saleigh. 


Agrippa  is 

almost 

persuaded 


"  Somewhat  thou 
brlngest  me  in 
mind  to  become 
a  Christian." 
Ti/ndale,  Cranmer. 
••In  a  trice  thou 
art  persuading 
me  to  become  a 


clergj'men  out  of  their  own  parishes  playing  at  bowls."  "Pho,"  said  his  lordship, 
"  if  you  don't  desist  you  will  very  likely  be  sent  to  Huntingdon  jail."  "  As  (0  that, 
my  lord,  I  have  no  greater  liking  to  a  jail  than  other  people;  but  I  had  rather  go 
there  with  a  good  conscience,  than  be  at  liberty  with  a  bad  one."  Here  his  lord- 
ship, looking  hard  at  Berridge,  gravely  assured  him,  "he  was  beside  himself,  and 
that  in  a  few  months'  time  he  would  be  either  better  or  worse."  "  Then,"  said  he, 
"my  lord,  you  make  yourself  easy  in  this  business;  for  if  I  am  better,  you  must 
suppose  I  shall  desist  of  my  own  accord;  and  if  worse,  you  need  not  send  me  to 
Huntingdon  jail,  as  I  shall  be  provided  with  an  accommodation  in  Bedlam."' 

25,  26.  said,  how  calmly  and  courteously,  most  noble,  courtesy  title." 
truth,  not  of  fancy,  soberness,  the  word  in  classical  Greek  is  the  opposite  to 
that  "  madness  "  unto  which  Festus  said  Paul  was  turned,  king  .  .  things, 
he  must  have  heard  of  the  death  and  resurrection  of  Christ,  and  knew  the  latter  had 
been  falsified  but  not  explained,  freely,  boldly,  not  fearing  contradiction  even  fr. 
one  whose  station  would  make  him  conversant  with  the  facts,  hidden  .  .  him, 
a  ruler,  having  influence  to  suppress  heresy,  corner,  it  was  public,  notorious, 
though  the  Jews  would  hush  it  up. 

The  Christian  eiithusinst. — I.  The  world's  opinion— 1.  Endorsed  by  the  world's 
great  and  official  personages;  2.  Founded  upon  motives  tliat  are  incomprehensible, 
and  doctrines  and  facts  that  the  world  neither  understands  nor  cares  to  investigate; 
.S.  A  fallible  opinion,  pronounced  oracularly,  upon  the  manifestation  of  God's  Spirit. 
H.  The  Christian  fact.  What  is  termed  a  sign  of  madness,  are  words  of  truth.  1 . 
Some  of  the  strangest  utterances  in  the  world  have  been  words  of  truth  and  sober- 
ness (??/.,  scientific  statements,  Stephenson  and  the  first  railway);  2.  It  would  have 
been  a  clearer  sign  of  insanity  for  Paul  to  have  known  ami  felt  as  he  did,  and  have 
acted  difiereutly;  3.  Better  to  be  mad,  like  Paul,  through  much  learning,  than  mad, 
like  the  world,  in  wilful  ignorance  of  the  way  of  salvation — moral  insanity  and  sui- 
cide; 4.  Our  words  are  words  of  truth  and  soberness,  as  proved  by  their  making- 
men  truthful  and  sober  in  the  highest  sense. 

The  tvorkVs  opi)non  of  reformers. — The  mission  of  William  Carey  to  India  was 
publicly  characterized  in  the  British  House  of  Commons  by  one  of  its  aristocratic 
members,  as  "  the  mission  of  a  madman  ";  and  even  such  a  man  as  Sydney  Smith, 
the  witty  canon  of  St.  Paul's,  found  in  the  first  batch  of  missionaries  that  went  out 
for  the  evangelization  of  the  heathen,  what  he  thought  fit  targets  for  the  arrows  of  his 
caustic  wit  and  satire.  "Little  detachments  of  maniacs  ! "  was  the  only  sentence  which 
his  Christian  charity  could  find  wherewith  to  label  them.  In  the  domain  of  science 
we  have  the  case  of  Roger  Bacon,  of  whom  it  has  been  said  by  Dr.  Friend,  that 
"he  was  the  miracle  of  his  age,  and  possessed  perhaps  the  greatest  genius  for  me- 
chanical science  that  has  been  known  since  the  days  of  Archimedes."  And  how 
was  this  brilliant  experimental  philosopher  of  the  thirteenth  century  treated  when 
he  had  made  known  those  wonderful  discoveries  in  chemistry,  astronomy,  and 
mechanics,  which  were  all  anticipations  of  the  inventions  and  findings  of  modern 
science  ?  Why,  as  all  readers  of  English  history  are  well  aware,  he  was  accused  by 
the  ignorant  monks  of  his  order  of  being  possessed  with  the  devil.  It  was  affirmed 
that  he  was  a  practiser  of  the  black  art,  and  was  aided  in  his  search  for  the  philoso- 
pher's stone  by  infernal  spirits.  These  accusations,  together  with  eleven  or  twelve 
years'  close  confinement  in  a  cell,  were  the  rewards  which  his  bigoted  and  fanatical 
contemporaries  meted  out  to  the  "early  star  preceding  dawn"  of  experimental 
science  and  philosophy.  And  the  same  rule  we  shall  find  holding  good  in  relation 
to  others  who  were  consi)icuous  pioneers  and  factors  in  the  social  and  material  pro- 
gress of  the  people.     Bib.  Bl. 

27 — 29.  king  .  .  prophets  ?  on  whom  I  found  my  belief  and  teachings. 
believest,  the  Apostle  answers  his  own  question,  for  he  is  sure  that  Agrippa 
would  not  have  given  a  difl'erent  answer,  seeing  how  anxious  all  his  family  were,  in 
spite  of  their  relations  with  Rome,  to  be  accepted  of  the  Jewish  nation,  almost 
.  .  Christian,  R-  V.,  "  with  but  little  persuasion  thou  wouldest  fain  make  me  a 
Christian."  The  very  literal  translation  is,  "In  a  little  thou  persuadest."  We  may 
supply  "time,"  or  "  talk,"  or  eflbrt."  Vincent  suggests  a  good  rendering:  "You 
are  trying  to  persuade  me  offhand  to  be  a  Christian."  As  if  he  said,  "  I  am  not  to 
be  made  a  Christian  of  so  easily  as  thou  supposest."  Paul  .  .  God.  for  He  only 
can  make  thee  a  Christian,  much  as  I  desire  it.  thou  .  .  all,  Christianity  is 
needful  for  all.  almost,  B.V.,  "I  would  to  God,  that  whether  with  little  or  with 
much,  not  thou  only     .     .     .     might  become  such  as  I  am,"  etc.     Paul  courteously 


Chap.  xxvi.  30—32. 


ACTS. 


715 


passes  by  any  covert  sarcasm  in  the  king's  words,     except     .     .     bonds, ^  ex- 
tending his  hands  and  showing  his  chain. 

TTie  almost  Christian. — I.  What  is  meant  by  an  almost  Christian  ?  One  who 
wavers  between  Christ  and  the  world.  II.  Why  so  many  are  no  more  than  such. 
Because  of — 1.  False  notions  of  religion;  2.  Servile  fear  of  man;  3.  Prevailing 
covetousness;  4.  Love  of  pleasure;  5.  Instability  of  character.  III.  The  folly  and 
danger  of  such  a  condition.  It  is — 1.  Inettectual  to  salvation;  2.  Prejudicial  to 
others;  3.  Ungrateful  to  Christ.  Whitefield. — Christian  character. — I.  Man's  char- 
acter is  not  naturally  Christian.  Evident  from — 1.  Consciousness;  2.  Observation; 
3.  Scripture.  II.  To  become  Christian  should  be  man's  supreme  aim.  Because — 1.  It  is 
God's  will;  3.  He  has  every  privilege  of  so  doing;  3.  It  is  essential  to  his  future 
happiness;  4.  Only  thus  can  he  realize  the  true  end  of  his  being.  III.  Man  may 
almost  become,  yet  still  fall  short  of  being,  a  Christian.  IV.  For  the  non-possession 
of  Christian  character  man  himself  will  be  culpable.     Johnson. 

Almost  a  Christian. — What  matters  it  to  the  skilful  seaman  that,  with  helm  in 
hand,  and  eye  continually  upon  sea  and  sky,  he  has  carried  his  well-trimmed  bark 
over  many  a  league  of  ocean,  and  filled  her  with  the  treasures  of  other  lauds,  and 
steered  her  through  many  a  rocky  channel,  and  carried  her  through  many  a  furious 
gale,  if,  just  as  the  haven  is  in  sight,  the  tempest  takes  her  and  whelms  her  in  the 
deep  ?  And  what  matters  it  if  we  be  almost,  if  we  be  not  altogether  Christians. 
Hanna. — Almost  saved. — Almost  saved,  if  it  be  no  more,  is,  in  the  end,  altogether 
lost,  and  that,  too,  in  the  most  melancholy  of  circumstances.  When,  after  safely  circum- 
navigating the  globe,  the  Royal  Charter  went  to  pieces  in  Moelfra  Bay,  on  the  coast 
of  Wales,  it  was  the  melancholy  duty  of  a  minister  in  Liverpool  to  visit  and  seek  to 
comfort  the  wife  of  the  first  officer,  made  by  that  calamity  a  widow.  The  ship  had 
been  telegraphed  from  Queenstown,  and  she  was  sitting  in  the  parlor  expecting  her 
husband,  with  the  table  spread  for  his  evening  meal,  when  the  messenger  came  to 
tell  her  he  was  drowned.  "Never  can  I  foi-get  the  grief,  so  stricken  and  tearless, 
with  which  she  wrung  my  hand,  as  she  said,  '  So  near  home,  and  yet  lost ! '  That 
seemed  to  me  the  most  terrible  of  human  sorrow.  But  ah  !  that  is  nothing  to  the 
anguish  which  must  wring  the  soul  who  is  compelled  to  say  at  last,  '  Once  I  was  at 
the  very  gate  of  heaven,  and  had  almost  entered  in,  but  now  I  am  in  hell  ! '  "  W. 
M.  Taylor. 

30 — 32.  when  .  .  spoken,  "the  oldest  MSS.  omit  these  words."  rose 
up,  they  had  been  sitting,  talked,  Festus  would  have  Agrippa's  opinion,  say- 
ing, both  of  them,  this  .  .  lilierty,  "for  aught  I  see,  as  regards  our  belief 
and  practices."  if  .  .  Caesar,  wh.  appeal  had  taken  the  case,  for  both  acquit- 
tal and  condemnation,  out  of  the  hands  of  Festus.  "God  was  using  human  means 
for  bringing  the  Apostle  to  Rome,  and  so  fulfilling  his  servant's  great  desire." 

The  breaking-up  of  the  high  nobility  after  the  sermon  of  Paul. — I.  According 
to  appearance,  a  gracious  dismissal  for  the  honest  servant  of  the  Lord.  II.  In 
reality,  an  orderly  flight  before  the  word  of  Divine  truth.     Gerok. 

Nothing  worthy  of  death  or  of  bonds. — The  result  of  this  trial  was  a  complete 
vindication  of  Paul  before  the  world.  Festus  no  doubt  wrote  such  a  favorable  view 
of  the  prisoner's  case  as  eventually  brought  about  his  acquittal  and  freedom  from 
his  first  Roman  imprisonment.  It  certainly  procured  him  kindly  treatment  after  his 
arrival  in  the  capital  (he  was  allowed  to  dwell  in  his  own  hired  house  and  even  to 
receive  a  large  number  of  friends  and  pupils  there,  chap,  xxviii.  17 — 23,  30,  31). 
From  this  time  a  kindly  feeling  seems  to  have  sprung  up  in  the  king's  heart  towards 
that  strange  Nazarene  sect.  Stier,  in  his  Words  of  the  Apostles,  calls  attention  to 
the  fact  of  this  Agrippa  at  the  outbreak  of  the  great  Jewish  war,  some  eight  or  nine 
years  after  the  scene  at  Caesarea,  protecting  the  Christians,  giving  them  succor,  and 
receiving  them  kindly  into  his  territory.     Schaff. 


Christian." 
Wordsworth. 
"Thou  wilt  soon 
per  s  uade  rue, 
etc."  Cony,  and 
How. 

a"  A.  maater- 
stroke  of  true 
eloquence  that 
the  finest  orators 
of  Greece  and 
Kome  have  never 
equalled  I  The 
effect  was  elec- 
trical,and  Agrip- 
pa felt  that  if 
Paul  proceeded 
he  must  not  al- 
most, but  alto- 
gether, avow 
himself  a  Chris- 
tian." Lewin,l\l. 

"Of  all  errors  in 
doctr;ne,wemuMt 
beware  of  those 
wh.  come  near- 
est, and  border, 
as  it  were,  upon 
the  truth,  and  so 
draw  it  in  to  help 
to  defeat  itself." 
Ambrose. 


Agrippa  and 
Festus  have  a 
private  cons-al- 
tation 

"One  effect  of 
Agrippa's  de- 
cision may  have 
been  that  Festus 
modified  his  re- 
port.com  mended 
P.tothe  clemency 
of  the  Court  of 
Rome."  Hackett. 
Cf.  Ac.  xxviii.  16. 

"Who  would 
seek  to  escape 
those  bonds, 
which  loosen, 
rather  than 
bl'nd?  Thy 
bands,  O  Lord, 
are  the  bands  of 
love.  More  nobly 
are  we  restrain- 
ed by  Thine, 
than  set  at  liber- 
ty and  emanci- 
pated by  any 
other."    Ambrose. 


710 


ACTS. 


Chap,  zxvil.  x— 8. 


Paul's  last 
-voyage  and 
shipwreck 

from 

Csesarea  to 
Cyprus 

a  Tacitus,  Hist.  iv. 
11. 

AOohors  Augus- 
tanorum,  Tacitus, 
Ann,  xiv.  15 ;  Sue- 
tonius, Nero,  25; 
J>i<m  Cass.  1x111.  8. 

c  Ac.  xlx.  29;  XX. 
4. 

dXeunn,  714;  Phil. 
24;  Ck)l.  Iv.  10. 

<  Ac.  xxlv.  1;  XXV. 
23. 

/  The  student 
"should,  if  pos- 
sible, consult  J. 
Smith,  Esq.'s,  Voy- 
age, and  Shipwreck 
of  Paul.,  as  well  as 
tony,  and  How. 
vol  li.  cap.  23, 
and  Lewin's  Life, 
•ete.,  of  Paul,  cap. 
xvii. 

"Paul,  among 
prisoners  in- 
d  e  e  d,  and 
through  various 
forms  of  death, 
yet  d  1  8  1 1  n  g- 
uished  by  many 
testimonies,  is 
led  to  Kome,  as 
by  the  hand  of 
Ood  Himself." 
Beza. 

"  The  arms  are 
fair,  when  the 
intent  of  bearing 
them  is  just." 
Shakespeare. 


from  Cyprus 
to  the  Fair 
Havens 

^  Capt,  Beaufort. 

"Where  the 
hoats  trading 
with  the  district 
still  anchor,  or 
find  shelter  in  a 
deep  river  open- 
ing into  it." 

h  Ace.  to  Pliny, 
it  beg.  in  August, 
and  blows  for  40 
days. 

i  See  Smith's  Voy- 
age, etc.,  cap.  ii. 


73—75. 


"  The  greatest 
griefs  of  our  life 
arise  from  this: 
that  the  tempest 
came  une.xpect- 
«d  1  y . "   Cnmeades. 


CHAPTER    THE   TWENTY-SEVENTH. 


1—4.  determined,  the  time  having  arrived,  other,  sending  of  prisoners 
to  be  tried  at  Ro.  a  com.  practice.  Julius,  perh.  Julius  Priscus,  aft.  prefect  of 
Praetoriau  guards."  Augustus'  band,  prob.  part  of  body-guard  of  Emperor.* 
Adramyttium,  seaport  of  Mysia,  one  of  the  most  considerable  towns  of  that  part. 
Aristarchus,''  a  friend  of  Paul,  who,  with  Lu.,  was  allowed,  by  the  courtesy  of 
the  procurator,"*  to  accom.  P.  to  Rome.  Julius  .  .  Paul,  perh.  he  had  been 
a  previous  observer  of  P.'s  conduct,  and  may  have  heard  him.*  liberty,  but  under 
guard,  friends,  Christians  in  Sidon.  sailed  .  .  Cyprus,  i.e.,  N.  of  Cyprus, 
80  as  to  have  the  shelter  of  that  island.'' 

Ood's  reason  for  causing  these  external  circumstances  of  PauVs  voyage  to  be 
related. — I.  To  teach  us  that  even  the  strangest  and  roughest  paths  of  believers  are 
under  God's  direction.  II.  To  warn  us  that  when  things  first  appear  somewhat  con- 
fused, we  are  not  to  despond,  but  to  believe  in  spite  of  all  difficulties.  III.  To  dis- 
play to  us  the  godly  character  of  a  servant  of  Christ  among  the  roughest  people,  and 
in  the  most  perplexing  circumstances. 

The  Augustan  band. — St.  Luke  informs  us  (Acts  xxvii.  1)  that  when  St.  Paul 
was  sent  from  Caesarea  to  Rome,  he  was,  with  other  prisoners,  committed  to  the 
care  of  Julius,  an  officer  of  the  Augustan  cohort;  that  is,  a  Roman  cohort  which  had 
the  honor  of  bearing  the  name  of  the  Emperor.  On  this  statement  Bishop  Marsh 
{Lectures,  part  v.  82^.)  makes  the  following  comment:  "Now  it  appears  from  the 
account  which  Josephus  has  given  in  his  second  book  of  the  Jewish  War  {Bell.  Jud. 
ii.  13.  7).  that  when  Felix  was  procurator  of  Judaea,  the  Roman  garrison  at  Caesarea 
was  chiefly  composed  of  soldiers  who  were  natives  of  Syria.  But  it  also  appears,  as 
well  from  the  same  book  (cap.  xii.  5)  as  from  the  twentieth  book  of  his  'Antiquities' 
(cap.  vi.),  that  a  small  body  of  Roman  soldiers  was  stationed  there  at  the  same 
time,  and  that  this  body  of  Roman  soldiers  was  dignified  with  the  title  of  2EBA2TH 
or  Augustan,  the  same  Greek  word  being  employed  by  Josephus  as  by  the  author  of 
the  Acts  of  the  Apostles.  This  select  body  of  Roman  soldiers  had  been  employed 
by  Cumanus,  who  immediately  preceded  Felix  in  the  procuratorship  of  Judaea,  for 
the  purpose  of  quelling  an  insurrection  {Ant.  Jud.  xx.  6).  And  when  Festus,  who 
succeeded  Felix,  had  occasion  to  send  prisoners  from  Caesarea  to  Rome,  he  would, 
of  course,  intrust  them  to  the  care  of  an  officer  belonging  to  the  select  corps.  Even 
here  we  have  a  coincidence  which  is  worthy  of  notice;  a  coincidence  which  we  should 
never  have  discovered  without  consulting  the  writings  of  Josephus.  But  that  whicii 
is  most  worthy  of  notice  is  the  circumstance  that  this  select  body  of  soldiers  bore 
the  title  of  Augustan.  This  title  was,  of  course,  known  to  St.  Luke,  who  accompa- 
nied St.  Paul  from  Caesarea  to  Rome.  But  that,  in  the  time  of  the  Emperor  Nero, 
the  garrison  of  Caesarea,  which  consisted  chiefly  of  Syrian  soldiers,  contained  also  a 
small  body  of  Roman  soldiers,  and  that  they  were  dignified  by  the  epithet  Augustan, 
are  circumstances  so  minute  that  no  impostor  of  a  later  age  would  have  known 
them ;  and  they  prove  incontestably  that  the  Acts  of  the  Apostles  could  have  been 
written  only  by  a  person  in  tlie  situation  of  St.  Luke."    Bible  Lore. 

5 — 8.  Myra,  S.  of  Lycia,  2  or  3  m.  fr,  coast;  its  port  was  Andriaca,  now  iden- 
tified as  the  bay  of  Andraki.»  Rock  tomb  and  magnificent  ruins  hereabouts. 
Alexandria,  laden  with  wheat  (v.  38).  "It  maybe  that  the  same  strong  wind 
from  the  west  had  carried  this  vessel  to  the  Asiatic  coast.  Myra  was  certainly  out 
of  the  way  for  ships  sailing  from  N.  Africa  to  Italy."  Cam.  B.  Italy,  Egypt  being 
one  of  the  granaries  of  Rome,  many  days,  dist.  being  130  geog.  ms.  fr.  Myra  to 
Cnidus.  One  day  with  a  fair  wind  would  have  sufficed,  wind  .  .  us.  N.  W. 
wind  prevails  there  in  summer.*  Cnidus,  town  or  promontory  of  coast  01  Caria. 
under,  to  leeward  of.  Salome,  cape  at  E.  end  of  Crete,  still  so  called.'  Fair 
Havens,  a  harbor  in  Crete;  E.  of  Cape  Matala.  I^asea,  five  m.  E.  of  Fair 
Havens,  the  site  of  the  old  town  is  still  so  called  by  the  natives. 

T/ie  voyage  of  life. — I.  Every  ship  has  a  cargo.  Paul's  had  and  a  part  of  it 
was  thrown  overboard.  Many  a  young  man  has  a  full  lading  of  sceptical  opinions. 
AVhen  stress  of  weather  comes  he  will  find  they  are  sinking  him.  Better  fling  them 
overboard  and  save  the  ship.  II.  Every  ship  has  a  captain.  Jesus  is  the  Captain  of 
Salvation;  is  He  your  Captain?  III.  Sooner  or  later  every  ship  must  encounter 
storms.     We  must  all  plan  to  be  ready  for  dark  days  and  adverse  gales.     To  sail 


Chap,  xxvii.  9— la. 


ACTS. 


nt 


into  the  teeth  of  a  storm  without  ballast  and  compass  is  supreme  folly,  IV.  Some 
ships  make  slow  progress  because  foul  with  barnacles.  These  must  be  scraped  ofl'. 
In  the  voyage  of  life  we  must  get  rid  of  the  barnacles,  cut  oft"  the  evil  things,  lay 
aside  every  weight.  V.  Every  ship  makes  a  last  voyage.  It  may  end  in  shipwreck, 
it  may  end  in  a  safe  port.     Are  we  heading  for  the  celestial  harbor  ?    Schmiffler. 

The  ship  of  Alexandria  and  its  cargo. — Read  in  succession  the  6th,  10th,  and 
the  38th  verses  of  Acts  xxvii.  The  continuous  story  told  by  these  verses  is  not  seen 
till  they  are  thus  combined.  We  find  that  the  vessel  was  a  ship  of  Alexandria,  sail- 
ing into  Italy.  We  read  of  the  lading;  it  was  therefore  a  merchant  vessel.  The 
cargo,  whatever  it  was  (we  do  not  discover  this  till  afterwards),  was  so  valuable  that 
it  was  only  cast  overboard  in  the  last  extremity.  By-and-by  we  discover  that  that 
cargo  was  wheat.  One  by  one  these  circumstances  drop  out  "at  intervals  in  the 
course  of  the  narrative,  unarranged,  unpremeditated,  thoroughly  incidental ;  so  that 
the  chapter  might  be  read  twenty  times,  and  their  agreement  with  one  another,  and 
with  contemporary  history,  be  still  overlooked."  Now  how  does  this  consistent  nar- 
rative coincide  with  known  facts  of  history  ?  Thus: — Egypt  was  the  great  corn-pro- 
ducing country  of  antiquity.  It  sometimes  grew  corn  enough  in  one  year  to  last  for 
two,  and  supply  other  countries.  The  famine-stricken  Israelites  went  down  to  the 
valley  of  the  Nile  to  buy  corn  in  the  days  of  Joseph,  In  the  days  of  Paul  it  was  the 
granary  of  Rome.  It  was  from  the  Egyptian  port  of  Alexandria  that  this  vessel 
sailed.  Suetonius "  tells  us  that  in  times  of  scarcity  the  vessels  coming  from  that 
port  to  Italy  were  watched  with  intense  anxiety  as  they  approached  the  coast. 
What  was  by  no  means  usual  in  the  vessels  of  that  day,  these  merchant  ships  of 
Alexandria  were  in  size  almost  equal  to  some  of  our  old  men-of-war,  and  might 
therefore  well  accommodate  the  centurion  and  his  numerous  party,  in  addition  to  its 
own  crew  and  lading.    Bible  Lore. 

9 — 12.  much  .  .  spent,  waiting  for  a  change  of  wind,  and  in  debate  on 
what  course  should  next  be  taken,  dangerous,  i-e.,  to  undertake  so  long  a  voy- 
age, fast,*  wh.  fell  on  10th  of  Tisri,  ab.  time  of  autumnal  equinox,  admon- 
ished, advised,  exhorted,  perceive,  the  verb  rendered  "I  perceive"  implies 
the  results  of  observation,  and  does  not  refer  to  any  supernatural  communication 
which  the  Apostle  had  received.  Evidently  the  character  of  the  Apostle  had  won 
him  the  regard  and  respect  of  those  in  charge  of  the  vessel  as  well  as  of  the  centu- 
rion. We  should  bear  in  mind  too  that  he  had  seen  more  of  perils  by  sea  already 
than  we  gather  from  the  Acts.  For  some  time  before  this  voyage  to  Rome,  he 
wrote  to  the  Corinthians  (2  Cor.  xi.  25),  "  Thrice  I  suffered  shipwreck,  a  night  and  a 
day  I  have  been  in  the  deep."  Cam.  B.  master,  captain,  owner,  custom  for 
shipowners  to  sail  their  own  ships,  commodious,  not  well  placed,  more  part, 
majority,  as  result  of  general  consultations,  south  .  .  west, -R.  1^.,  "looking 
north-east  and  south-east."  The  original  is  "looking  down  the  south-west  wind 
and  down  the  north-west  wind."  To  look  down  a  wind  is  to  look  in  the  direction 
in  which  it  blows.  So  as  a  south-west  wind  would  blow  towards  N.E.,  the  R.  V. 
appears  to  give  the  correct  sense,"  and  the  haven  of  Lutro  answers  these  conditions, 
being  open  towards  the  east.     Lumby. 

False  and  true  counsel. — I.  The  true  counsel — that  of  Paul.  Let  us  consider — 
1.  The  counsel  itself;  2.  The  way  in  which  it  was  treated;  3.  The  effects  of  disre- 
garding it.  II.  The  false  counsel — that  of  the  master  and  owner  of  the  ship,  and 
' '  the  more  part "  of  the  passengers.  This  advice  in  reality  was  caused  by  selfish- 
ness on  the  part  of — 1.  The  master  and  owner — they  would  wish  the  cargo  to  be  at 
its  destination  soon ;  2.  The  centurion  and  passengers — they  wished  not  to  winter  at 
Lasea.     Of  two  evils  they  chose  the  greater.     Tasson. 

Dangerous  sailing. — The  fast  alluded  to  fell  about  the  latter  end  of  our  S^^tem- 
ber,  near  the  time  of  the  autumnal  equinox.  But  why,  it  may  be  asked,  should 
sailing  then  be  reckoned  dangerous  ?  The  answer  is  familiar  to  many  readers.  Naviga- 
tion was  then  in  its  infancy ;  ships  were  not  then  constructed  with  strength  to  sus- 
tain the  strains  arising  from  the  storms  attendant  on  or  following  the  autumnal 
equinox ;  and  the  compass  (that  mysterious  guide  when  sun  and  stars  are  obscured) 
was  then  unknown.  In  the  account  of  the  invasion  of  Britain  given  by  Julius 
Caesar  in  his  well-known  Commentaries  on  the  Wars  in  Oaul,  the  following  re- 
markable illustration  of  the  sacred  page  occurs,  showing  clearly  that  though  modern 
vessels  navigate  our  seas  at  all  times  of  the  year,  yet  a  writer,  almost  contemporary 
with  Paul,  records  the  fact  that  after  the  end  of  September  sailing  was  in  his  time 
considered  dangerous.  Caesar,  relating  the  circumstances  of  his  withdrawing  from 
the  shores  of  our  island,  says,  that  when  he  had  a  long  time  in  vain  expected  ships 


A.D.  60. 

Paul  profited  by  it- 
lay  .-—Thank  God 
for  delays.  We 
should  think 
much  of  the 
providence  o  f 
postponement. 
Why  not  let  God 
keep  the  time- 
bill  ?  This  was 
exactly  what 
Paul  needed, and 
Paul  was  per- 
mitted to  enjoy 
it  by  the  provi- 
dence of  God— a 
good  tossing  on 
the  water,  a  new 
kind  of  exercise, 
an  abundance  of 
fresh  air.  Par- 
ker. 

a  "Nam  et  forte 
accidit.ut  in  pub- 
lica  fama  Alex- 
andrlna  navis 
nunciaretur  pul- 
verem  luctatorl- 
bus  aulicis  ad 
vexisse."  Nero, 
15. 


Paul  warns  his 
companioas  of 
danger 

b  Le.  xvl.  29; 
xxlil.  27;  Jahn, 
Bib.  Ant.  357. 
"No  prudent 
man  thought  of 
putting  to  sea  aft. 
this  season  of  the 
year."    Philo. 

cThis  is  the  view 
of  best  modern 
critics,  as  Alford, 
Smith,  Cony,  and 
How. 

"It  is  not  for  us, 
who  are  passen- 
gers, to  meddle 
with  the  card  and 
with  the  com- 
pass'. Let  that 
all-skilful  pilot 
alone  with  His 
own  work.  It  is 
an  Almighty 
Hand  that  holds 
the  stern  of  this 
tossedvessel,and 
steers  it  in  the 
course  which  He 
knows  best."  Bjy. 
Hall. 

"Seas  are  the 
fields  of  combat 
for  the  winds ; 
but  when  they 
sweep  along 
some  flowery 
coast,  their 
wings  move 
mildly,  and  their 
rage  is  lost." 
Dryden. 


•718 


Chap,  xxvii.  13—17. 


A.D.  60. 

off  Crete,  the 
Enroclydon 

a  See  map,  and 
consult  it  care- 
fully In  studying 
the  entire  yoj- 
a.ge.  Plate  Ix.  Bib. 
Aflat.  S.  P.  C.  K., 
or  map  In  Cony, 
and  How. 

"In  this  virtuous 
voyage  of  thy 
1  if e,  hull  not 
ahout,  like  the 
ark,  without  the 
use  of  rudder, 
mast  or  sail,  and 
hound  for  no 
port.  Let  not 
d  i  sappointment 
cause  despon- 
dency, nor  diffi- 
culty despair. 
Think  not  that 
you  are  sailing 
from  Lima  to 
Manilla,  when 
you  may  fasten 
up  the  rudder 
and  sleep  before 
the  wind :  but 
e  spect  rough 
seas,  flows,  and 
contrary  blasts: 
and  it  Is  well  If, 
by  many  cross 
tacks  and  veer- 
ings, you  arrive 
at  the  port;  for 
we  sleep  In  lions' 
skins  in  our  pro- 
gressunto  virtue, 
and  we  slide  not, 
but  climb,  unto 
it."     T.  Browne. 


Clauda, 
drifting 
before  the 
wind 

h  See  Smith,  106; 
Howson,  373,   405. 

"The  grand  ob- 
ject of  travelling 
is  to  see  the 
shores  of  the 
Mediterranean. 
On  these  shores 
were  the  four 
great  empires  of 
ihe  world  —  the 
Assyrian,  the 
Persian,  the  Gre- 
cian and  the  Ro- 
man. All  our 
religion,  almost 
all  our  laws,  al- 
most all  our  arts, 
almost  all  that 
sets  us  above 
savages,  has 
come  to  us  from 
the  shores  of  the 
Mediterranean." 
Dr.  Joltnson. 

•We  often  see, 
r.gainst  some 
storm,  a  silence 


from  France,  "  lest  he  should  be  prevented  from  sailing  by  the  time  of  the  year,  be- 
cause the  equinox  was  near,"  he  disposed  the  soldiers  more  closely  in  a  few  vessels 
he  possessed,  and,  setting  sail  in  a  calm  night,  arrived  safely  at  the  opposite  shore 
by  break  of  day. 

13,  14.  south  wind,  favorably  for  ship  bound  fr.  Fair  Havens  to  Phoenix," 
ab.  40  m.  losing  thence,  fr.  Fair  Havens,  close  .  .  Crete,  i?.  f^.,  "They 
weighed  anchor  and  sailed  along  Crete,  close  inshore."  arose  .  .  it,  R.V., 
"there  beat  down  from  it;  "  i.e.,  fr.  the  mountains  and  lofty  shores  of  Crete.  Such 
changes  are  not  unusual  in  the  Mediterranean.  Smith's  Voyage  of  St.  Paul. 
tempestuous  wind,  hurricane,  or  typhoon.  D^uroclydon,  Euro-aquilo,  a  vio- 
lent E.N.E.  wind. 

Paul  0)1  hi.s  u-ay  to  Rome. — I.  The  ship  in  which  he  sailed,  an  emblem  of  the 
Church  in  her  militant  state  on  earth — tossed  by  tempests,  but  with  a  wise  pilot  at 
the  helm.  H.  The  voyage,  neglected  in  the  summer,  and  undertaken  in  the  winter 
season,  an  emblem  of  "the  folly  of  those  who  think  not  of  their  souls  till  the  winter 
of  old  age  is  upon  them.  Now  only  is  the  accepted  time,  the  day  of  salvation. 
Burkitt. 

Enroclydon. — In  regard  to  Paul's  Euroclydon,  it  is  no  uncommon  thing  to  en- 
counter similar  storms  at  this  day  in  the  same  part  of  the  Mediterranean.  I  have 
followed  nearly  the  exact  route  of  his  disastrous  voyage,  and,  as  our  noble  steamer 
sailed  in  between  Catso  and  Candia,  the  Crete  of  the  Acts,  we  were  met  by  a  tre- 
mendous wind,  which  tried  the  utmost  power  of  her  engines.  Slowly  and  laborious- 
ly she  ploughed  her  foaming  furrow  through  the  troubled  sea,  close  under  Crete,  for 
twenty-four  hours,  and  then  ran  into  the  harbor  of  Suda,  which  we  found  as 
quiet  as  a  millpond;  and,  unlike  Paul's  Fair  Havens,  it  would  be  quite  commodious 
for  the  entire  British  navy  to  winter  in.  Here  we  remained  a  "  night  and  a  day;  " 
but  as  the  wind  did  not  moderate,  the  captain  became  impatient,  and  sailed  out  in 
the  very  teeth  of  the  gale.  For  a  long  time  we  made  very  little  progress,  and,  as 
we  ran  under  a  certain  island  that  was  called  Clauda,  I  could  well  understand  that 
such  a  vessel  as  that  "  ship  of  Alexandria  "  must  have  been  exceedingly  tossed  with 
the  tempest.  However,  by  the  aid  of  steam,  we  were  carried  in  four,  instead  of 
fourteen  days,  to  that  "  certain  island  called  Melita,"  and  into  the  glorious  harbor  of 
Valetta,  instead  of  being  wrecked  at  the  entrance  of  St.  Paul's  Bay.  And  though 
we  were  also  laden  with  wheat, we  were  not  obliged  to  cast  it  into  the  sea  to  "  lighten 
the  ship."  I  shall  never  forget  the  impressions  of  that  voyage  over  the  seas  of 
Cilicia  and  Pamphylia,  and  across  the  "  Adria,"  where  Paul  was  driven  up  and  down 
for  fourteen  days.     Tlioinson. 

15 — 17.  caught,  hurried  away,  bear  .  .  wind,  i?.F.,  "face  the  wind," 
literally,  "  to  look  the  wind  in  the  eye."  we  .  .  drive,  "  we  gave  the  ship  to 
the  gale,  and  scudded  bef.  it."  Clauda,  now  Gozzo;  hence  they  were  driven  to  the 
S.W.  come  .  .  boat,  hoist  it  on  board.  The  boats  in  old  times  were  not  as 
in  modern  ships  made  fast  round  about  the  vessel,  but  were  carried  on  in  tow.  In 
stormy  weather,  there  was  of  course  much  danger  that  the  boat  would  be  washed 
away.  They  were  anxious  to  save  the  boat,  as  aiTording  the  last  means  of  escape 
{v.  30).  undergirding,  "  cables  passed  round  the  hull  or  frame  of  the  ship;"* 
now  termed  '\frapping.''  quicksands,  we  Gk.,  the  Syrti.<i.  Here  is  meant  the 
Lesser  Syrtis,  on  coast  of  Africa,  S.W.  of  Crete,  strake  sail,  having  lowered  the 
gear ;  prob.  the  mainyard  and  sail,  driven,  borne  onwards  by  the  merciless 
winds  and  waves. 

The  danrferous  voyage  of  Paul  to  Pome. — A  type  of  many  a  voyage  of  the  bark 
of  Chi-ist.  i.  The  conflict  of  the  ship  with  the  elements— wind  and  waves.  II.  The 
exertions  of  the  sailors:  1.  They  undergird  the  ship;  2.  They  cast  the  furniture 
into  the  sea.  III.  The  apparent  hopelessness  of  safety.  IV.  The  wonderful  rescue: 
1.  Paul's  exhortation ;  2.  God's  aid.     Ltsco. 

Could  not  eye  the  wind. — This  directs  attention  to  a  peculiarity  of  ancient  Ori- 
ental ships.  In  the  Egyptian  sculptures,  the  war-galleys  have  often  at  the  prow  a 
lion's  head  or  a  ram's  head,  with  the  eyes  clearly  represented,  and  looking  ahead  of 
the  ship.  The  Oriental  ship  was  thus  conceived  of  as  an  animal:  its  figure-head 
was  really  the  head  of  the  animal's  form ;  and  the  figure-head  at  the  prow  was  bal- 
anced by  the  figure-tail  at  the  stern.  This  conception  of  a  ship  as  a  sea-animal  waa 
not  alien  to  the  sailors  of  the  Mediterranean  at  the  time  of  Paul.  In  the  paintings 
on  the  walls  of  Herculaneum  we  see  several  ships,  not  only  with  swan-head 
prows,  but  with  gigantic  eyes  painted  on  either  side  of  the  swelling  bulk  beneath 


Chap,  xxvii.  i8 — 24. 


ACTS. 


no 


tlie  swau-uecks.  The  vessel  thus  had  two  pairs  of  ej'es— the  small  eyes  in  the 
swan's  head,  and  the  large  eyes  on  the  bow.  It  is  worth  noting  that  a  relic  of  this 
custom  still  survives  on  the  Mediterranean,  many  of  the  vessels  still  having  large 
eyes  painted  on  the  bow.  Cliinese  junks  are  always  supplied  with  eyes  on  their 
bows,  and  the  traveller  who  asks  tlie  significance  of  the  custom  is  toW,  "Junk  no 
have  eyes;  no  can  see."    S.  S.  Times. 


18 — 20.  tossed  .  .  tempest,  better  with  R.V.,  "and  as  we  labored 
exceedingly  with  the  storm."  The  storm  waxed  in  violence,  lightened,"  this  is 
not  as  precise  as  the  original.  Read,  "  they  set  about  throwing  the  cargo  over- 
board." The  verb  is  an  imperfect,  and  the  noun  is  used  in  classical  Greek  for  "a 
cargo  cast  forth."  The  ship  was  carrying  wheat  from  Alexandria  to  Italy,  and  the 
load  would  be  a  heavy  one  and  its  removal  a  great  relief  to  the  struggling  vessel. 
Cam.  B.  tackling,  "This  seems  to  mean  all  that  could  be  removed  from  the  deck 
or  the  hull  of  the  vessel."  sun  .  .  stars,  their  only  means  of  observation; 
no  compass,  many  days,  some  were  passed,  and  others  of  the  eleven  {v.  27)  yet 
to  come,     hope     .     .     away,  they  abandoned  themselves  to  despair. 

Paul  in  Adrin,  and  Christ  on  Gennesareth. — The  great  servant  of  the  greater 
Lord.  I.  The  critical  calm  before  the  storm :  1.  The  sleeping  Christ;  2.  The  im- 
prisoned Paul.  II.  The  majestic  sublimity  in  the  storm:  1.  Christ  reproves  His 
weak  disciples;  2.  Paul  encourages  the  dismayed  sailors.  III.  The  wonderful  rescue 
from  it:  1.  Christ  rebukes  the  wind  and  the  waves;  2.  Paul  brings  his  shipwrecked 
companions  safe  to  land.     Oerok. 

The  calmness  of  faith. — On  shipboard  a  few  years  ago,  when  the  passengers 
crowded  on  deck  from  the  cabin  and  saloon  in  a  sudden  panic  of  fear  that  a  terrible 
accident  was  imminent,  a  lady  and  gentleman  started  the  hymn,  "My  faith  looks 
up  to  Thee,  Thou  Lamb  of  Calvary."  The  singing  of  this  hymn  was  after  a  moment 
taken  up  by  the  whole  company  assembled  on  the  ship.  Not  only  were  fears 
allayed,  presence  of  mind  displayed,  but  noble  testimony  was  borne  to  the  Lord 
Jesus  and  His  power  in  the  most  natural  manner  possible.  The  lady  and  gentleman 
were  the  Earl  and  Countess  of  Aberdeen.  Bib.  III. — A  fisherman'' s  pi-ayer. — 
Fishermen  of  Brittany  utter  this  simple  prayer  when  they  launch  their  boats  upon 
the  deep:  "Keep  me,  my  God;  my  boat  is  small  and  the  ocean  is  wide."  Might 
not  the  same  petition  be  uttered  night  and  morning  by  God's  children  journeying 
on  the  sea  of  life  ?  My  boat  is  small,  I  am  so  weak,  so  helpless,  so  forgetful  of  Thy 
loving  kindness.  Tossed  to  and  fro  at  the  mercy  of  the  world,  except  Thou  dost 
help  me,  I  perish.     Keep  me,  my  God,  for  Thy  ocean  is  so  wide.     Anon. 

21 — 24.  abstinence,  B.V.,  "when  they  had  been  long  without  food;" 
many  reasons  why,  even  if  they  had  food,  they  could  scarcely  eat  in  such  a  storm. 
There  could  be  no  cooking  on  board,  etc.  siis,  etc.,  he  reminds  them  of  their 
former  deafness  to  his  advice,  in  hope  of  their  hearing  now.  but,  except.  "  The 
Apostle  now  speaks  in  the  confidence  of  a  revelation."  the  angel  of  God.  B-  V., 
"an  angel  of  the  God."  In  speaking  to  heathens  this  would  be  the  sense  which  the 
Apostle  designed  to  convey.  They  had  their  own  gods.  But  St.  Paul  stood  in  a 
diflerent  relation  to  his  God  from  any  which  they  would  acknowledge  towards  their 
divinities.  To  him  God  was  a  Father,  and  therefore  all  obedience  and  service  were 
His  due.  Lumby.  I  serve,''  as  they  all  knew,  thou  .  .  Caesar,  and, 
therefore,  weather  the  storm.  God  .  .  thee,  -R.F.,  "God  hath  granted  thee." 
This  must  be  understood  as  in  answer  to  praj^er  on  the  part  of  St.  Paul. 

Ood's  mode  of  dealing  with  man  in  his  extremity. — I.  He  begins  by  aggravating 
the  distress.  II.  He  proceeds  to  mitigate  it.  III.  He  does  both  through  his  ser- 
vants: 1.  The  essential  character  of  God's  servants;  2.  Their  high  privilege;  3. 
Their  social  value,     TJiomas. 

"  Whose  I  am,"  says  Paul.  He  says  to  himself,  "Now  is  the  time  to  give  a  word 
for  the  Master.  Jupiter,  what  is  he  ?  what  is  Venus  ?  what  is  Juno  ?  what  is  Nep- 
tune?" God  hears  the  testimony.  "Whose  I  am" — right  in  the  teeth  of  the 
heathen  sailors,  right  in  the  teeth  of  the  stoical,  sceptical  centurion,  right  in  the 
teeth  of  all  men — "  I  belong  to  God  !  "  Paul  takes  pride  in  that.  You  notice  that 
the  very  first  word  in  his  every  epistle  after  his  own  name  is  doulos — "Paul,  doulos," 
slave;  he  glories  in  it.  The  Romans  fasten  a  little  slip  of  brass  on  the  ankle  of  the 
slave,  and  on  his  wrist,  and  on  the  slip  of  brass  on  the  wrist  was  the  name  of  the 
owner  and  the  word  "slave  "with  it;  and  in  the  forum,  in  the  market-place,  the 
slave  with  the  glitter  of  that  slip  of  brass  had  to  step  aside  to  the  slaves'  quarters, 


In  the  heavens, 
the  rack  stand 
still,  the  bold 
wind  speechless, 
and  the  orb  be- 
low Is  hush'd  as 
death."  Sliake- 
speare. 


all  hope  is 
abandoned 

a  Jon.  1.  i,  5. 

"  It  was  a  storm 
that  occasioned 
the  discovery  ot 
the  gold  mines  in 
India;  hath  not 
a  storm  driven 
some  to  the 
richer  mines  ot 
God's  love  in 
Christ?"  Dr. 
Oiven. 

"It  was  ancient- 
ly said,  'Who 
knoweth  not  how 
to  pray,  let  him 
learn  it  at  sea' ; 
but  now  how 
long  may  a  man 
be  at  sea  before 
he  hears  a  pray- 
ing 8  eaman?" 
Flavel. 


Paul  Is 
comforted  by 
a  vision 

b  He.  1.  14;  Ac. 
xxlii.  11;  Da.  vl. 
16:  Ro.  1.  9;  2 
Ti.  1.  3. 

"  More  readily 
are  many  bad 
men '  preserved 
with  a  few  godly 
men,  than  one 
godly  man  per- 
ishes with  many 
guilty  The  world 
is  like  this  ship." 
Bengel. 

''  Paul  was  sus- 
tained  all 
through  the 
storm.  All  thro'gh 
that  trying  time 
God's  word  was  a 
source  ot  un- 
speakable con- 
solation: but  that 
special  love-vlslt 
of  the  angel 
raised  him  to  the 
highest  pitch  ot 
Christian  happi- 
ness."   liurton. 


120 


ACTS. 


Chap,  xxvii.  «5 — 29. 


A.D.  60. 


he  cheers 
the  sailors 
and  predicts 
their  safety 

a  Ac.  xxvlil.  1. 

"  It  is  computed 
that, when  a  ship 
drifts  before  the 
wind,  she  will 
move  about  three 
miles  In  the 
hour.  On  reck- 
oning the  dis- 
tance from  the 
■  Fair  Havens'  iu 
Crete  to  Melita, 
it  appears  that  a 
vessel,  driven  by 
the  tempest, 
would  arrive 
there  in  fourteen 
days.  You  will 
remember  that  It 
was  so."  yvil- 
braham. 

Velocity  of  wind. — 
Feet  In  a  second : 
Gentle  wind  —  a 
breeze,  10 ;  mod- 
erate— easy  gale, 
16 ;  strong— s«i^ 
gale,  24,  violent— 
squall,  35;  storm 
— slight,  43 ;  con- 
siderable, 49;  vio- 
lent, 54 ;  hurri- 
cane —  Temperate 
zone,  60 ;  Torrid 
zone,  120  —  300. 
Maltebrun,  Phys. 
Geogr. 

they  wish 
for  the  day 

h  AthensBUS 
speaks  of  a  ship 
with  eight  an- 
chors. 

"  In  the  battle  of 
Copenhagen  the 
English  ships  of 
war  were  anchor- 
ed by  the  stern ; 
and  liOrd  Nelson 
stated  after  the 
battle  th.  he  had 
been  led  to  adopt 
thl  s  m  easurebec. 
he  had  Just  been 
reading  Acts 
xxvii."  Cony, 
and  How.  See 
also  Southey's  Life 
of  NeUon. 

"Take  heed. 
Christian,  of 
leaving  any 
worldly  lust  un- 
mortifled  in  thy 
soul;  this  will 
»  e  V  e  r  consent 
that  thou 
should'st  endure 
much  for  Christ; 
few  ships  sink  at 
sea :  they  are  the 
rocks  and  shelves 
that  split  them." 
Ovmall. 


and  the  proud,  haughty  Roman  drew  in  his  toga  as  the  slave  went  by.  Ah,  but  Paul 
took  a  pride  in  the  glitter  of  that  piece  of  brass;  it  was  his  cherished  honor.  He 
boasted  himself  in  being  the  slave  of  the  Master.     Do  you  ?    Robertso7i. 

25 — 27.  be  .  .  cheer,  these  are  the  words  of  Him  who  rules  both  the 
winds  and  the  waves,  howbeit  .  .  island,"  all  he  could  certainly  tell. 
Adria,  in  strict  sense  the  sea  betw.  Italy  and  Greece  (now  called  Adriatic) ;  more 
widely,  it  included  "that  part  of  the  Mediterranean  which  lies  between  Greece,  Italy, 
and  Africa."  that  .  .  country,  lit.,  that  some  land  was  drawing  near  us. 
Nautical  phrase.     Prob.  they  heard  the  noise  of  breakers. 

Paul's  delivei-ance Jrom  shipwreck. — I.  The  office;  II.  The  obligations;  IH. 
The  benefits,  of  faith.  Address : — (1)  Those  who  are  proceeding  on  their  voyage 
without  any  apprehension  of  danger;  (2)  Those  who  are  harassed  with  storms  and 
tempests.     Simeon. 

An  escape  from  shipwreck. — Some  years  ago  a  minister  was  preaching  in  Ply- 
mouth, when  a  written  paper  was  given  him  to  this  effect: — "  The  thanksgivings  of 
this  congregation  are  desired  to  Almighty  God,  by  the  chaplain,  passengers,  and 

crew  of  the ,  West  Indiaman,  for  their  merciful  escape  from  shipwreck  during 

the  late  awful  tempest."  The  next  day  the  minister  went  on  board  the  vessel,  with 
some  friends  from  the  shore ;  and,  talking  with  the  passengers,  a  lady  thus  expressed 
herself:  "Oh,  sir,  what  a  blessing  must  true  religion  be  !  Never  did  I  see  it  more 
than  in  my  poor  negress,  Ellen,  during  the  dreadful  storm.  When,  sir,  we  were 
tossed  to  the  heavens,  and  sunk  again  to  the  depths,  and  expecting  every  wave 
would  break  over  the  vessel  and  entomb  us  all,  my  mind  was  in  a  horrible  state — I 
was  afraid  to  die — I  could  not  think  to  appear  before  God,  but  in  dread  dismay. 
Ellen  would  come  to  me  and  say,  with  all  possible  composure,  'Never  mind,  missa; 
look  to  Jesus  Christ— He  gave — He  rule  de  sea — He  prepare  to  die.'  And  when, 
sir,  we  neared  the  shore,  and  were  at  a  loss  to  know  on  what  part  of  the  coast  we 
were,  fearing  every  minute  to  be  dashed  to  atoms  on  the  rocks,  my  mind  still  in  a 
distracted  state — I  feared  to  die — I  knew  nothing  of  religion, — poor  Ellen,  with  the 
same  composure  as  before,  came  to  me  and  said,  '  Don't  be  fear,  missa,*look  to  Jesus 
Christ,  He  de  rock;  no  shipwreck  on  dat  rock;  He  save  to  de  utmost;  don't  be  fear, 
missa,  look  to  Jesus  Christ'  I  determined,  sir,  I  hope  in  Divine  strength,  that  if 
ever  we  reached  the  shore  in  safety,  I  would  seek  to  possess  that  religion  which  so 
supported  the  heart  of  a  poor  negress  in  the  midst  of  such  dreadful  dangers  and 
alarms." 

28,  29.  fathoms,  a  fathom  was  properly  the  measure  fr.  the  end  of  one  arm 
outstretched  to  the  end  of  the  other,  and  across  the  breast,  reckoned  as  3  cubits. 
gone  a  little  further,  the  verb  has  no  sense  of  "going,"  but  only  implies  that 
they  allowed  an  interval  to  elapse.  The  movement  of  the  vessel  meanwhile  is  of 
course  understood,  but  the  simpler  rendering  of  the  E.V./'  after  a  little  space,"  is  to 
be  preferred.  Cam.  B.  twenty  .  .  fifteen,  same  soundings  at  this  day  on 
approaching  Malta,  fearing  .  .  rocks,  rapidly  nearing  the  shore,  four  . 
.  stern,''  the  ancients  used  a  greater  number  of  anchors  than  we  do,  but  smaller 
ones,    wished    .     .    day,  longed  for  the  daybreak,  to  see  how  to  get  to  land. 

Shadows  of  night  and  sunbeams  of  day. — I.  The  night  shadows,  that  lend  imcer- 
tainty  to  the  voyage.  The  clouds  of  the  moral  heavens  are  either— 1.  Formed  from 
above;  or  2.  Exhaled  from  beneath.  These  are — (1)  Fear,  (2)  Spiritual  despon- 
dency, (3)  Unbelief,  (4)  Natural  sorrow,  (5)  Shame.  II.  The  morning  sunbeams, 
which,  by  dispersing  the  darkness,  reveal  to  us  our  prospects.  Rays  of — 1.  Truth; 
2.  Mercy.  III.  Our  duty  in  relation  to  the  night  and  the  day:  1.  We  should  under- 
stand that  the  night  has  its  purposes  of  mercy;  2.  We  should  ahso  learn  to  prize  the 
day  more  highly  while  we  have  it. 

The  noise  of  the  breakers. — This  is  usually  the  first  notice  of  their  danger  which 
mariners  have  in  coming  upon  a  coast  in  a  dark  night.  This  circumstance  furnishes 
reason  for  believing  that  the  traditionary  scene  of  the  shipwreck  is  the  actual  one. 
It  is  impossible  to  enter  St.  Paul's  Bay  from  the  east,  without  passing  the  point  of 
Koura;  and  while  the  land  there,  as  navigators  inform  us,  is  too  low  to  be  seen  in 
a  stormy  night,  the  breakers  can  be  heard  at  a  considerable  distance,  and  in  a  north- 
easterly gale  are  so  violent  as  to  form  on  charts  the  distinctive  feature  of  that  head- 
land. On  the  10th  of  August,  1810,  the  British  frigate  Lively  fell  upon  these  break- 
ers in  a  dark  night,  and  was  lost.  The  quarter-master,  who  first  observed  them, 
stated  in  his  evidence  at  the  court-martial,  that  at  the  distance  of  a  quarter  of  a  mile 
the  land  could  not  be  seen,  but  that  he  saw  the  surf  on  the  shore.     Hackett. 


Chap,  xxvii.  30—38. 


ACTS. 


721 


30—32.  slupmeu,  sailors,  were  about  to  flee,  the  Greek  is  better  repre- 
Beutedbytbe  R.V.,  "were  seekiuR  to  flee."  Tlaey  had  hit  upon  a  device  which 
they  thought  would  enable  them  to  have  the  first  chance  for  safety  and  now  they  set 
about  to  carry  it  out.  colour,  pretence,  cast  .  .  foreship,  so  as  to  steady 
the  ship.  Paul,  seeing  through  the  design,  centurion  .  .  soldiers,  it 
would  seem  that  the  officers  of  the  ship  were  either  in  the  plot,  or  could  not  command 
obedience.  "It  seems  too  (from  verse  11)  that  the  centurion  had  much  to  do  with 
the  direction  of  the  ship."  except  .  .  saved,  skilled  seamen  were  needed  to 
manage  the  ship  at  that  critical  time,  cut  .  .  boat,  wh.  had  been  already 
lowered,    let    .     .    oflF,  let  her  drift  away. 

T/ie purposes  of  God  dependent  on  human  agency  for  their  accomplishment. — 
I.  There  is,  on  the  part  of  God,  a  definite  plan  or  purpose  in  regard  to  the  salvation 
of  men.  II.  This  plan  is  specific  and  particular— (1)  This  must  be  so  with  all  Divine 
plans;  (2)  Their  carrying  out  demands  certainty  in  each.  III.  The  accomplishment 
of  the  Divine  plan  in  the  salvation  of  man  is  connected  with  human  agency:  1. 
There  is  a  sphere  where  God  works  alone;  2.  This  is,  however,  not  His  ordinary 
method  of  work.  Learn — (1)  This  subject  has  an  important  bearing  on  religion ; 
(2)  Our  only  hope  of  salvation  is  through  God's  means ;  (3)  Life  is  a  perilous  voy- 
age.    Barnes. 

Confidence. — The  Polar  Star  was  carrying  troops  to  New  Zealand  in  1854. 
When  one  thousand  miles  from  land,  with  the  sea  running  mountains  high,  she  took 
tire.  All  eflbrts  to  master  the  flames  proved  hopeless,  and  there  was  no  chance  of 
reaching  land  by  the  boats.  In  their  worst  extremity,  when  the  pitch  was  melting 
in  the  seams  of  the  deck,  a  man  just  relieved  from  the  pumps  drew  a  Prayer-book 
from  his  pocket,  and  shouted  aloud,  with  confidence,  the  first  words  on  which  his 
eyes  rested.  They  were  the  opening  words  of  Psalm  xlvi. :  "  God  is  our  refuge  and 
strength."  He  read  the  whole  psalm  in  the  same  joyful  strain.  The  lookout  had 
long  been  scanning  the  horizon  with  a  powerful  telescope  in  vain,  but  at  six 
o'clock  the  same  evening  the  deliverance  which  this  Christian  so  boldly  anticipated 
came  in  sight,  and  while  still  standing  on  the  burning  deck,  the  shout  of  one  man's 
faith  gave  place  to  the  thanksgiving  of  many  in  the  words,  "Praise  God  from  whom 
all  blessings  flow."     Tinling. 

33—35'  day  .  .  on,  dawning,  breaking,  meat,  food,  nothing,  com- 
paratively; not  suf.  to  support  vigorous  life;  no  regular  meal,  health  R.V., 
"safety."  The  R.V.  is  the  better  rendering  of  the  Greek.  The  men  when  they 
had  eaten  would  be  able  to  do  more  towards  their  own  preservation.  Cam.  B. 
hair  .  .  you,"  a  prov.  expression  =  assurance  of  perfect  safety,  he  . 
bread,  setting  them  an  example,  thanks,  "  as  if  what  God  had  promised  {v.  2-1) 
had  been  already  fulfilled." 

Paul  in  the  storm,  a  noble  picture — I.  Of  manly  courage:  1.  His  prudent  coun- 
sel; 2.  His  presence  of  mind.  II.  Of  Christian  peace  of  mind:  1.  His  friendly  ad- 
dress; 2.  His  confident  trust  in  God.  IIL  Of  Apostolic  unction :  1.  His  prophetic 
exhortation ;  2.  His  priestly  love-feast.     Gerok. 

PauVs  wisdom. — O  wise  Paul  ! — how  many  ills  of  the  mind  can  be  met,  how 
many  perils  faced,  how  many  sorrows  tided  over,  by  due  and  rational  attention  to 
the  claims  of  the  stomach  and  the  equilibrium  of  the  nervous  system  !  How  often  in 
the  house  of  death  to  the  bereaved,  to  the  watcher,  might  the  clergyman,  instead  of 
overloading  the  patient  with  spiritual  consolation,  more  wisely  say  to  the  exhausted 
and  overwrought  and  weary  friends  and  relatives,  in  the  simple  and  homely  words  of 
Paul,  "  I  pray  you  to  take  some  meat,  for  this  is  for  your  health."  And  even  as  Paul 
spake  he  began  to  eat  before  them.  A  change  passed  over  the  trembling  crew. 
"  There  shall  not  a  hair  of  your  head  fall,"  continued  the  great  missioner;  "  giving 
thanks  to  God  in  the  presence  of  them  all ! "  "Then  were  they  all  of  good  cheer." 
H.  R.  Haweis. 

36 — 38.  cheer,  made  cheerful  and  hopeful  by  P.'s  words  and  example,  and 
.  .  souls,  the  Alexandrine  corn-ships  were  large  and  noble  vessels  of  many  hun- 
dred tons' burden.*  "The  occasion  of  the  numbering  was  probably  the  near  ex- 
pectation of  coming  ashore,  and  so  it  was  needful  to  have  all  told,  for  the  captain, 
in  respect  of  the  crew,  and  for  the  centurion,  that  of  his  prisoners  and  soldiers  none 
might  be  allowed  to  escape  or  be  missing."  Lumby.  cast  .  .  sea,  threw  her 
cargo  overboard  that  she  might  draw  less  water.  The  most  valued  material  pos- 
sessions may  hinder  salvation.' 


A.D.  60. 

the  plot  of 
the  sailors 
prevented 

"Precl  pitation 
often  ruins  the 
beet  laid  designs, 
whereaspatlence 
ripens  the  most 
difficult  ones." 
Arum. 

"  The  world  Is 
preserved  for  the 
sake  of  the  good. 
Every  righteous 
man  is  abulwark 
to  his  city  and 
his  country." 
Thnmai. 

"The  secret  will 
of  God  consider- 
eth  especiallythe 
end ;  the  revealed 
will,  the  things 
referred  to  the 
end."    XJilier. 


Pattl  exhorts 
them  to  take 
food 

alK.i.  52;  Ma. 
X. cO;  Lu.  xil.  7; 
xxi.  18. 

"Appian  speaks 
of  an  army, 
which,  for  twen- 
ty days  together, 
had  neither  food 
nor  sleep ;  by 
which  he  must 
mean,  that  they 
neither  made 
full  meals  nor 
slept  whole 
nights  together. 
The  same  inter- 
pretation must 
be  given  to  this 
phrase."  DoH- 
dridge. 


they  cast 
the  cargo 
overboard 

6  In  the  time  of 
Commodus  one 
of  these  wheat 
ships  was  driven 
into  the  Piraeus. 
Luclan  visited 
her,  and  fr.  his 
description,  her 
keel  was  about 
100  ft.,  and  it  has 
been  estimated 
that  she  would 
measure  betw. 
1100  and  1200 
tons.  Bee  Lucian, 
Navig.  6;  Seneca, 
Bp.n;Suet.,Jiiff. 
98. 

c  Mk.  X.  23. 


Y22 


A.D.  60. 


the  ship  is 
run  ashore 

a  See  map  in 
Cony,  and  How. 
cap.  xxiil  ;  or, 
esp.  In  Lewln, 
face  731. 

i  "A  sailor  will 
at  once  see  that 
the  foresail  was 
the  best  possible 
sail  that  could 
be  set  under  the 
circumstances. " 

c  The  symbol  of 
a  ship,  emblema- 
tic of  the  Church, 
is  oft.  seen  repre- 
sented on  the 
Christian  monu- 
ments' in  the 
Catacombs  o  f 
Rome. 

Sometimes  it  is 
necessary  to 
lighten  the  ship ; 
for  our  wealth, 
our  cares,  our 
treasures  may 
become  burdens, 
and  sink  us,  as 
men  in  the  wreck 
of  the  Central 
America  tied  their 
belts  of  gold 
around  them, 
and  sank  instead 
of  floating  till 
help  could 
come. 

"  Eager  and  pro- 
vident fear  is 
the  mother  of 
.safety."      Ihoke. 


they  all  get 
safe  to  land 

(I  Ac.  xil.  19 ;  xvl. 

27. 

The  verb  [stayed] 
is  a  for  cible 
word  and  shows 
that  the  cen- 
turion was  in 
full  command  of 
his  men, and  had 
not  in  his  con- 
fusion lost  his 
th  oughtfulness 
and  presence  of 
mind.     Cam.  B. 

"AS  St.  Paul  had 
already  been 
thrice  ship- 
wrecked  and  had 
been  in  the  deep 
a  night  and  a 
day  (2  Cor.  xi. 
25)  we  may  be 
sure  that  he  was 
among  those  who 
were  told  off  to 
swim  ashore." 


^CTS.  Chap,  xxvii.  39—44. 

TJie  leading  attributes  of  a  great  character. — I.  Social  considerateness.  II. 
Calm  self-control.  The  philosophy  of  his  tranquillity  we  know.  It  was  faith  in  that 
God,  whose  he  was,  and  whom  he  served.  III.  Practical  religiousness.  This  thank- 
ing God  before  food  was  an  expression  of  the  spirit  of  his  life.  IV.  Influencing 
power.     A  soul  strong  with  goodness  can  energize  others.     T/iomas. 

Breams  of  safety  in  danger. — A  shipwrecked  voyagei-  once  told  his  experience. 
Tossed  for  nearly  eighty  days  in  an  open  boat,  and  tortured  by  hunger,  sleep  came 
but  rarely ;  yet  it  always  brought  the  same  dream  of  a  well-laden  table,  welcomed 
with  lively  shouts  of  joy.  "Every  one  of  us,"  said  the  voyager,  "  dreamed  this  at 
least  ten  times.     The  waking-up  to  the  truth  of  our  situation  was  horrible." 

39—41.  day,  fully  come,  knew  .  .  land,  could  not  recognize  any  land- 
marks, creek,"  inlet  N.  W.  corner  of  P.'s  Bay;  S.  of  W.  end  of  isle  of  Salmonetta, 
and  a  few  ms.  N.  of  Valetta.  thrust  .  .  ship,  better  (with  R.  V.),  "  and  they 
took  counsel  whether  they  could  drive  the  ship  upon  it."  committed  .  .  sea 
R.V.,  "  and  casting  off  tlie  anchors  they  left  them  in  the  sea."  rudder,  anc.  ships 
were  steered  by  two  huge  paddles,  one  on  ea.  side  nr.  the  stern,  bands,  tackle  by 
wh.  rudders  were  secured  when  not  in  use.  mainsail,  see  Gk.,  the  foresail^  a 
small  sail  fixed  to  the  prow,  on  the  bowsprit,  made  .  .  shore,  they  let  her 
run  bef.  the  wind,  two  seas,  two  currents,  aground,  still  some  distance  fr.  the 
beach,  forepart  .  .  fast,  in  the  mud  that  went  shelving  down.  "The  little 
island  of  Salmonetta  forms  Avith  the  Maltese  coast  near  St.  Paul's  Bay  exactly  such 
a  position  as  is  here  described."  Lumhy.  broken  .  .  waves,  the  more  likely 
since  the  forepart  was  fast.  Striking  emblem  of  the  ultimate  safety  of  all  who  are 
truly  in  the  Church  of  Christ. '     "  So  he  bringeth  them  unto  their  desired   haven." 

The  sea,  a  sublime  theatre  of  the  holy  acts  of  Godfi-om  of  old. — I.  Of  His  crea- 
tive power — from  the  days  of  creation  when  the  Spirit  of  God  moved  upon  the 
watera.  II.  Of  His  retributive  justice — from  the  days  of  the  flood.  HI.  Of  His  sav- 
ing grace— from  the  time  of  Noah's  rescue  and  Israel's  passage  through  the  Red  Sea. 
Gerok. 

A  visit  to  ,st.  Paul's  Bay.—^^Q  had  advanced  some  eight  or  ten  miles  in  our  ex- 
cursion, when  the  bright  and  broad  Mediterranean  broke  upon  our  view  upon  the 
right.  Having  ascended  another  range  of  hills,  we  came  in  sight  of  an  object  that 
riveted  my  eyes  to  the  spot,  with  an  emotion  I  cannot  well  describe — what  is  called 
St.  Paul's  Bay.  When  I  reached  the  shores  of  this  bay,  where  tradition  has  located 
the  place  of  landing  of  the  wrecked  mariners  of  that  ill-fated  ship,  I  felt  I  was  tread- 
ing on  sacred  ground.  The  waters  now  were  all  calm  and  radiant  with  the  beams  of 
a  resplendent  sun.  But  I  could  imagine  the  darkness  of  the  heavens,  the  fury  of  the 
storm,  the  boisterousness  of  the  sea,  lashed  by  fierce  winds  into  unbridled  rage,  and 
the  sail-rent,  dismasted  vessel,  with  its  stern  already  "broken  by  the  violence  of  the 
waves,"  so  graphically  depicted  by  St.  Luke.  I  could  imagine  the  dispersed  and 
sinking  crew,  "  some  on  boards,  and  some  on  broken  pieces  of  the  ship,"  making 
their  way  to  the  land.  Perhaps,  on  the  very  spot  where  I  stood,  chilled  and  dripping 
from  the  waters,  they  assembled,  while  the  rude,  barbarous  people,  inhabitants  of 
the  island,  gathered  around,  touched  with  feelings  of  kindness,  kindled  for  them  a 
fire,  and  received  every  one  of  them,  "because  of  the  present  rain,  and  because  of 
the  cold."  As  I  tried  to  picture  to  myself  the  Apostle  of  the  Gentiles,  standing  be- 
fore that  fire  kindled  on  the  shore,  his  apparel  dripping  with  the  briny  waters  of  the 
sea,  I  thought  of  all  the  perils  of  his  eventful  life,  and  of  all  he  endured  for  the  love 
of  Christ,  and  the  salvation  of  a  dying  world.     J.  A,  Clark. 

42 — 44.  kill  .  .  prisoners,  "  this  was  the  advice  of  the  soldiers  because, 
by  the  Roman  law,  they  were  answerable  with  their  own  lives  for  the  prisoners 
placed  under  their  charge."''  centurion  .  .  Paul,  the  Rom.  must  have  con- 
ceived a  wonderful  regard  for  the  Apostle,  kept  .  .  purpose,  i?.  F.,  "stayed 
them;"  thus  once  more  {v.  24)  P.'s  companions  were  saved  for  his  sake,  com- 
manded .  .  swim,  the  fetters  were  taken  off.  first,  not  to  hinder,  or  to  be 
hindered  by,  those  who  could  not  swim,  rest,  being  unable  to  swim.  This  was  the 
wisest  course  to  adopt.  Thus  there  would  be  a  body  ready  on  the  shore  to  help 
those  who  only  could  float  thither  by  the  aid  of  something  to  which  they  were  cling- 
ing. Cam.  B.  boards  .  .  ship,  they  were  to  float  ashore  on  broken  timbers 
and  spars,     and  so     .     .    land,  and  the  promise  made  to  P.  {v.  24)  was  fulfilled. 

Safe  to  land. — They  were  all  saved  notwithstanding — I.  Their  fears  to  the  con- 
trary.    You  have  feared:  1.  The  power  of  the  evil  one;  2.  The  subtlety  of  your  own 


Chap,  zxviii.  i,  2. 


ACTS. 


723 


heart;  3.  The  world;  4.  The  providence  of  God.  II.  Tlie  furj  of  tlie  elements:  1. 
The  south  wiud  blowing  softly.  This  has  not  been  wanting  in  your  history.  It  is 
the  breath  of  flattery ;  2.  That  "contrary  wind" — in  our  experience  it  is  the  steady 
opposition  of  the  world;  3.  But  worst  of  all  that  tierce  wiud  Euroclydon — the  chill- 
ing blast  of  poverty  from  the  black  hills  of  adversity.  Yet  they  all  got  "  safe  to 
land."  III.  The  poor  helps  they  had — every  one  had  to  shift  for  himself.  IV.  Their 
great  variety  of  character — soldiers,  sailors,  landsmen.  And  .yet,  in  spite  of  all 
these  obstacles — V.  All  escaped  "  safe  to  land."  It  was  God  who  had  said,  "there 
shall  not  a  hair  fall  from  the  head  of  any  of  you,"  and,  therefore,  it  was  for  His 
truth's  sake  that  "  they  escaped  all  safe  to  laud." 

Prayer  ausirered. — Mr.  Moody  and  Gen.  0.  0.  Howard,  with  many  others,  were 
passengers  on  the  steamer  Spree,  in  the  autumn  of  1892,  when  the  great  shaft  broke, 
and  the  whole  company  were  in  momentary  danger  of  sinking.  There  was  a  great 
prayer-meeting  on  board,  led  by  Mr.  Moody,  and  while  they  were  praying,  help 
came.  General  Howard  thus  speaks  of  the  relation  of  prayer  to  their  rescue:  "  Did 
the  people  of  the  Spree  receive  help  miraculously  from  the  Heavenly  Father?  In 
these  things,  that  is  in  extreme  dangers,  it  has  been  my  good  fortune  to  have  had 
abundant  experience.  But  I  cannot  tell  where  the  natural  and  ordinary  helps  of 
Providence  end  or  where  the  supernatural  begins.  The  finite  will  never  be  allowed 
to  know  this  dividing  line.  I  only  know  this,  at  this  time,  on  this  ship,  as  on  other 
times  in  ray  life,  the  demonstration  is  as  clear  as  daylight,  that  the  Lord  is  a  hearer 
and  is  an  answerer  of  the  prayers  of  His  children.  He  evidently  loves  so  to  arrange 
His  blessings  as  He  does  our  daily  bread,  so  as  to  make  them  come  as  much  as 
possible  through  common-sense  ways  and  human  instrumentality.  There  was  one 
blessing  on  the  wrecked  steamer  that  was  beyond  human  procuring.  It  was  the 
almost  universal  lifting  up  of  human  souls  into  the  very  sunlight  of  God's  presence." 
Thanks  due  to  Oodfor  deliverance  from  'peril. — "  When  the  late  "William  M.  Thack- 
eray was  returning  from  America  and  had  arrived  within  a  few  hours  of  Liverpool,  a 
Canadian  minister  on  board  was,  after  dinner  in  the  saloon,  referring  to  the  happi- 
ness which  the  passengers  had  enjoyed  together,  and  the  solemnity  of  parting  from 
each  other,  never  to  meet  again  till  the  Day  of  Judgment,  and,  when  he  had  ceased, 
Thackeray  took  up  the  strain,  saying  that  what  the  reverend  gentleman  had  spoken 
was  very  proper,  and  was,  he  was  sm'e,  responded  to  by  the  hearts  of  all  present. 
But  there  was  something  else  which  he  thought  they  should  do  before  they  separated. 
In  his  opinion  they  should  join  in  expressing  their  thanks  to  God  for  His  goodness 
to  them  during  the  last  ten  days  upon  the  deep,  and  for  bringing  them  in  safety  to 
their  destination;  and,  at  his  request  the  minister  was  called  on  by  the  company  to 
lead  their  prayers,  as  together  they  poured  out  their  gratitude  to  Him  who  is  '  the 
confidence  of  them  that  are  afar  ofl"upon  the  sea.'  I  like  to  think  of  this  in  connec- 
tion with  the  name  of  Thackeray;  and  the  story,  which  is  well  authenticated,  as  was 
told  me  at  third  hand  the  other  day,  blooms  in  my  eyes  like  an  immortelle  upon 
his  grave."" 

CHAPTER    THE   TWENTY-EIGHTH. 

I,  a.  when  they  were  escaped,  better  rendered  (with  B.V.),  "when  we 
were  .  .  we  knew."  knew,  prob.  told  by  inhabs,  Melita,  doubtless  the 
mod.  Malta,  barbarous  people,  barbarians,  natives.  Called  b.  in  all.  to  their 
language,  which  was  neither  Gk.  nor  Rom.  no  .  .  kindness,  hence  they 
were  not  savage  or  barbarous  in  our  sense  of  the  word,  rain  .  .  cold,  hence 
it  was  not  a  sirocco  wiud;  i.e.,  fr.  the  S.E.,  that  wind  being  hot  and  sultry,  and  last- 
ing only  two  or  three  days. 

The  barbarian. — I.  Barbarian  virtues.  Two  errors  have  been  held  on  the  sub- 
ject of  natural  goodness:  1.  That  of  those  who  deny  to  fallen  man  any  goodness  at 
all;  2.  The  opposite  one  of  placing  too  high  a  value  on  these  natural  virtues.  II.  The 
barbarian  idea  of  retribution.  Their  notion  was  false,  because — 1.  They  misinter- 
preted natural  laws  into  vengeance;  2,  They  expected  vengeance  for  flagrant  crimes 
only.  III.  The  barbarian  conception  of  deity.  Their  changed  opinions  implied — L 
A  certain  advance  in  religious  notions;  2.  The  adoration  of  the  marvellous — not  the 
i-everence  for  the  good — homage  to  Divine  character  rather  than  to  Divine  power. 
Robertson. 

Malta. — It  appears  from  Homer,  that  the  earliest  inhabitants  of  this  rock  were 
the  Phoeuicians.     They  were  fabulously  regarded  as  giants,  and  "a  ruin  still  exists," 


A.D.  60. 

"Paul's  helpful- 
ness was  very 
downright  and 
business  -  like. 
His  unselfish- 
ness was  not 
dramatic  and 
spectacular,  but 
practical,  and 
therefore  suc- 
cessful. Being 
unselfish  Is  not 
romantic,  but 
prosaic  and 
sometimes  hard. 
It  is  for  this  rea- 
son all  the  more 
difHcult  to  live 
out."     Burrell. 

"A  cheerful 
heart  makes 
others  cheerful. 
And  there  is 
more  unselfish- 
ness In  being 
cheerful  some- 
times than  Is 
guessed." 

The  ship  is  sate 
In  the  water,  so 
long  as  the  water 
is  not  In  the 
ship.  The  Chris- 
tian is  safe  In 
the  world, so  long 
as  the  world  is 
not  in  the  Chris- 
tian. 

God's  promises 
do  not  relieve  us 
of  the  necessity 
of  using  means, 
but  are  the  best 
reason  why  we 
should  use  all 
the  means  in  our 
power. 

a  Quoted  In  Glas- 
gow Citizen  from 
a  serm.  dell  v.  in 
Liverpool  by  the 
Reo.  W.  M.  Tay- 
lor. 


they  find 
that  the 
island  is 
Melita 

Glad  surprises  for 
Christian  workers : 
People  who  are 
called  barbarous 
or  cold-hearted 
are  found  ready 
to  show  un- 
looked-for kind- 
ness to  the  fol- 
lowers of  Jesus. 
The  rudest 
people  may  be 
trusted  to 
show  kindness 
to  those  who  go 
among  them  in 
the  name  and 
spirit  of  Christ. 
Tntmlmll. 


724 


ACTS. 


Chap,  xxviil.  3—6. 


Barbarian :  ap- 
plied by  Gks.  to 
those  speaking  a 
language  not  iu- 
telUgible  to 
them,  i.e.,  for- 
eign. 

It  is  worth  not- 
ing that  the  part 
ot  Africa  from 
which  the  Mal- 
tese came  is  still 
called  Barbai-y. 
Slock. 

The  language 
spoken  in  Malta 
was  probably  a 
Phoenician  dia- 
lect, as  the 
island  had  re- 
ceived most  of 
its  inhabitants 
from  Carthage, 
but  had  come 
under  Roman 
rule  in  the 
second  Punic 
war  (Livy,  xxi. 
61).    Cam.  B. 

Paul  is 

bitten  by 
a  viper 

"The  writer  once 
saw  a  viper 
'  fasten  on  '  the 
wrist  of  a  friend 
in  EppingForest. 
The  whole  arm 
rapidly  swelled 
to  an  enormous 
size,  and  though 
life  was  saved, 
the  sufferer  was 
in  Imminent 
peril  for  some 
days,  and  an  in- 
valid  for 
months."  Eugene 
Stock. 

a  See  Principles 
of  Grol.  by  Lyi'Il, 
656.  The  progress 
of  civilization, 
and  increase  of 
population,  tends 
to  destruction  of 
noxious  animals 
in  all  land  s. 
Wolves, etc.,  were 
once  numerous 
in  Britain. 

b  Wordsworth. 

"The  vain  hearts 
of  sensual  men 
are  thus  carried 
with  those  out- 
ward events,  wh. 
God  never  meant 
for  the  dis- 
tlnction  of  either 
love  or  hatred." 
Bp.  HaU. 

and  is 
uninjured 

c  Mk.  xvl.  18;  Lu. 
X.  19. 


says  the  Rev.  S.  S.Wilson,  "  not  far  from  my  residence,  called  the  Giant's  Tower, 
lu  1519  B.C.,  the  Phoenicians  took  the  island,  and  held  it  448  years;  after  which  they 
were  expelled  by  the  Greeks ;  these  by  the  warlike  inhabitants  of  Carthage ;  and  the 
latter  in  their  turn  yielded  to  the  Romans  in  the  first  Punic  war,  when  Attalus  took 
possession  of  the  place.  It  was  during  their  occupation  that  the  Apostle  Paul  was 
cast  upon  these  shores,  in  the  reign  of  Tiberius,  and  the  creek  where  he  was 
stranded  retains  the  name  of  St.  Paul's  Bay.  The  first  time  I  visited  this  creek  was 
in  1820,  when  I  killed  a  serpent  near  the  spot  where  the  Apostle  shook  one  from  his 
hand.  Paul  planted  a  church  here.  One,  ten  minutes'  walk  from  my  house,  still 
bears  the  name  of  St.  Publius." 

3,  4.  Paul,  cheerfully  desiring  to  be  of  use.  sticks,  the  word  in  the  origi- 
nal would  apply  very  fitly  to  the  brushwood  and  furze  which  is  said  to  be  the  only 
material  growing  near  St.  Paul's  Bay  of  which  a  fire  could  be  made.  Cam.  JJ. 
viper,  by  wh.  name  the  Gks.  dis.  it  fr.  other  reptiles.  That  they  are  not  now 
found  in  M.  is  not  strange.  Venomous  reptiles,  etc.,  have  disappeared  fr.  many 
lands."  heat,  it  had  prob,  been  torpid  fr.  the  cold  and  damp,  fastened  .  . 
hand,  by  its  teeth,  the  longest  of  wh.,  in  the  upper  jaw,  called  fangs,  are  grooved, 
and  communicate  with  poison-glands  at  their  root.  The  act  of  biting  forces  the 
fang  back  on  the  gland,  when  the  poison  flows  down  the  groove  into  the  wound. 
said  .  .  murderer,  they  were  superstitiously  believed  to  be  sent  as  execution- 
ers of  Divine  vengeance  upon  mankind  for  enormous  crimes  wh.  had  escaped  the 
course  of  justice,    vengeance,  i?.  F.,  "Justice."    An  abstraction  personified.* 

Paid  at  Malta. — I.  There  is  a  general  sense  of  Divine  justice  among  men,  even 
the  most  barbarous  and  uncivilized:  1.  This  conviction,  with  more  or  less  distinct- 
ness, exists  in  all  nations,  often  imperfect  and  perverted,  yet  still  so  manifesting  it- 
self as  to  show  that  it  lies  deep  in  the  human  mind.  There  is — (1)  The  belief  in 
some  form  of  a  Divinity,  or  Divine  government;  (2)  A  sense  of  justice,  and  a  feeling 
that  the  guilty  ought  to  be  punished.  2.  "Wherever  men  have  embodied  their  senti- 
ments in  codes  of  morah,  it  has  been  done  in  accordance  with  this  view.  3.  The 
same  views  are  found  in  a  community  before  there  are  regular  laws  in  regard  to  the 
administration  of  justice.  4.  The  same  thing  is  true  in  regard  to  the  hnos  of  men. 
II.  There  is  a  process  under  the  Divine  government  by  which  crime  will  be  detected 
and  punished:  1.  The  awakened  vigilance  in  every  community  on  the  commission 
of  an  act  of  murder;  2.  The  difficulty  of  concealing  the  crime,  so  that  it  shall  not  be 
discovered;  3.  The  very  slight  circumstances  through  which  detection  occurs;  4. 
The  madness  and  folly  of  him  who  has  committed  the  crime.     Baryies. 

IIoio  to  keep  u-p  the  fire. — It  was  down  on  the  coast  of  Florida,  in  war-time.  A 
little  band  of  Christian  soldiers  held  a  weekly  prayer-meeting  in  a  church  building, 
deserted  of  its  ordinary  congregation.  One  evening  a  new  voice  was  heard  there. 
An  officer  who  had  been  in  frequent  attendance,  but  who  had  not  before  taken  part 
in  the  exercises,  said:  "I  am  not  accustomed  to  speak  in  prayer-meetings.  I  do  not 
feel  competent  to  that  service.  But  I  have  so  gTeatly  enjoyed  these  meetings,  week 
after  week,  that  I  have  thought  it  was  hardly  fair  for  me  to  be  always  warming  my- 
self by  this  Christian  fire  withoui  ever  furnishing  an  armful  of  fuel;  so  I  rise  to  tell 
you  that  your  Saviour  is  my  Saviour,  and  that  I  am  very  grateful  for  all  the  help  and 
cheer  you  have  been  to  me  in  His  service,  at  these  week-night  prayer  meetings.'' 
And  as  that  little  "  bundle  of  sticks  "  was  thrown  into  that  army  prayer-meeting  fire, 
the  flame  flashed  up  there  in  new  light  and  warmth,  and  more  than  one  soldier  pres- 
ent rejoiced  afresh  in  its  glow.  When  did  you  gather  the  last  bundle  of  sticks  foi 
the  fire  of  your  church  or  neighborhood  prayer-meeting?     Ti-umhuU. 

5,6.  and,  22.  F.,  "howbeit."  felt  .  .  harm,  suflered  no  evil,  swollen, 
better  (with  R.  V.\  "but  they  expected  that  he  would  have  swollen."  "The  sight 
bee.  dim  immediately;  a  swelling  followed,  and  pain  was  felt  in  the  stomach,  wh. 
ended  in  convulsions  and  death."  fallen  .  .  suddenly,  so  Cleopatra  is  said 
to  have  done  when  bitten  by  an  asp.<=    god,  he  was  a  man  of  God. 

Paul,  bitten  by  a  viper,  and  tininjured. — I.  In  what  light  it  was  viewed  by  the 
people  present.  They  regarded  it — i.  As  a  judgment  for  a  heinous  crime;  2.  As 
an  evidence  that  he  was  a  god.  II.  In  what  light  it  should  be  viewed.  It  was  in- 
tended by  God  as — 1.  A  means  whereby  to  awaken  their  attention  to  His  Gospel; 
2.  As  a  standing  memorial  of  His  care  over  His  faithful  servants.  Learn  from 
hence — (1)  Justice  to  man ;  (2)  Confidence  in  God.     Simeon. 

TJie  viper. — The  bite  of  a  viper  or  adder  is  not  generally  attended  with  seriou.'^ 


Chap,  zxviii.  7 — xo. 


ACTS. 


725 


consequencea  in  this  country,  aud  therefore  the  expectation  of  the  natives  of  Malta, 
when  St.  Paul  was  bitten,  seems  at  first  sight  hardly  justified  by  facts.  A  corres- 
pondent of  Hardwiclve's  Science  Gossip,  in  communicating  some  account  of  the  use 
ot  "snake-stones"  in  Italy,  mentions  incidentally  an  instance  which  came  under  his 
own  notice,  aud  in  which  two  persons  were  bitten  by  a  common  viper  {Pelias  herus). 
The  remedy  being  immediately  applied  to  one  of  them,  he  speedily  recovered;  the 
other  died  in  a  few  hours.  This  fact  clearly  shows  that  the  virulence  of  the  viper's 
bite  is  largely  dependent  on  the  climate  and  temperature  of  the  country  in  which  it 
is  found. 

7.  quarters,  neighborhood,  possessions,  said  to  be  at  Civita  Vecchia,  a 
few  ms.  fr.  coast.  Publius,  prob.  legatus  of  the  Praetor  of  Sicily,  to  whose  prov. 
Malta  belonged."  received  us,  "this  was  only  natural  in  the  Roman  official,  for 
Paul  was  under  the  charge  of  a  Roman  officer,  and  had  appealed  for  hearing  to  the 
Roman  Emperor."  Cam.  B.  lodged,  entertained  "until  arrangements  could  be 
made  for  a  more  permanent  dwelling-place."    us,  Lu.,  Paul,  Aristarchus,  Julius. 

Good  ill  Christianity. — Here  is — I.  The  supernatural.  Christianity  is  good  in  a 
supernatural  form.  II.  The  restorative.  Christianity  redeems  men — 1.  From  moral 
diseases;  2.  From  all  other  diseases — corporeal,  social,  and  political.  III.  The  im- 
partial.   Christianity  is  no  respecter  of  persons.     It  oflers  salvation  to  all.     Thomas. 

Hosintality. — Some  years  ago,  a  pious  widow  in  America  who  was  reduced  to 
great  poverty,  had  just  placed  the  last  smoked  herring  on  her  table,  to  supply  her 
hunger  and  that  of  her  children,  when  a  rap  was  heard  at  the  door,  and  a  stranger 
solicited  a  lodging  and  a  morsel  of  food,  saying,  that  he  had  not  tasted  bread  for 
twenty-foar  hours.  The  widow  did  not  hesitate,  but  offered  a  share  to  the  stranger, 
saying,  "  AVe  shall  not  be  forsaken,  or  suffer  deeper  for  an  act  of  charity."  The  trav- 
eller drew  near  the  table;  but  when  he  saw  the  scanty  fair,  filled  with  astonishment, 
he  said,  "  And  is  this  all  your  store  ?  Aud  do  you  ofler  a  share  to  one  you  do  not 
know  ?  Then  I  never  saw  charity  before  !  But,  madam,  do  you  not  wrong  your 
children,  by  giving  a  part  of  your  last  morsel  to  a  stranger?"  "Ah, "said  the 
widow,  weeping,  "I  have  a  boy,  a  darling  sou,  somewhere  on  the  face  of  the  wide 
world,  unless  Heaven  has  taken  him  away;  and  I  only  act  towards  you  as  I  would 
that  others  should  act  towards  him.  God,  who  sent  manna  from  heaven,  can  provide 
for  us  as  He  did  for  Israel;  aud  how  should  I  this  night  ofl'end  Him,  if  my  son  should 
be  a  wanderer,  destitute  as  you,  and  He  should  have  provided  for  him  a  home,  even 
as  poor  as  this,  were  I  to  turn  you  unrelieved  away  ! "  The  widow  stopped,  and  the 
stranger,  springing  from  his  seat,  clasped  her  in  his  arms.  "God,  indeed,  has  pro- 
vided just  such  a  home  for  your  wandering  son,  and  has  given  him  wealth  to  reward 
the  goodness  of  his  benefactress.  My  mother  !  0  my  mother  ! "  It  was  indeed  her 
long-lost  son,  returned  from  India.  He  had  chosen  this  way  to  surprise  his  family, 
and  certainly  not  very  wisely  ;  but  never  was  surprise  more  complete,  or  more  joy- 
ful. He  was  able  to  make  the  family  comfortable,  which  he  immediately  did.  The 
mother  lived  for  some  years  longer  in  the  enjoyment  of  plenty. 

8 — ID.  fever,  the  historian,  Lu.,  a  physician,  flux,  dysentery  with  the 
fever.  Paul  .  .  him,*  hospitality  requited,  island,  Malta  is  58  m.  fr. 
Sicily,  is  17  m.  long,  9  broad.  Chief  town  Valetta,  pop.  120,000;  bee.  the  posses- 
sion of  Euglish  in  1800.  others  also, -R.F.,  "the  rest  also."  It  was  not  a  few 
who  came,  but  during  the  three  mouths  of  their  stay  all  the  others  who  were  in  sick- 
ness and  heard  of  what  had  been  done  for  the  father  of  the  chief  magistrate  came  to 
lie  cured.     Cam.  B.     things,  they  had  lost  all  they  had  by  shipwreck. 

Paul  at  Melita. — I.  The  virtue  of  hospitality:  1.  Esteemed  and  practised  even 
by  the  heathen ;  2.  Much  more  suitable  and  blessed  among  Christians.  II.  The 
perniciousness  of  superstition:  1.  How  it  is  united  with  all  manner  of  uncharitable- 
nesa;  2.  How  it  leads  to  all  manner  of  idolatrous  worship.  III.  The  home  that  the 
Christian  finds  everywhere.  Everywhere:  1.  He  experiences  the  love  of  God;  2. 
He  finds  loving  hearts;  3.  He  has  the  opportunity  of  doing  good;  4.  He  is  respected 
and  honored.     Lisco. 

And  healed  him. — St.  Luke  was  a  physician,  but  his  skill  was  less  eflectual  than 
the  agency  of  St.  Paul,  who  weut  into  the  sick  man's  chamber,  prayed  by  his  bed- 
side, laid  his  hands  on  him,  aud  healed  him.  Farrar.  But  remember  (1)  that  Luke, 
as  a  survivor  of  a  total  wreck,  could  have  no  remedies  with  him.  And  (2)  there  was 
need  of  the  moral  influence  here  that  would  come  from  miraculous  healing  by  the 
preacher  of  the  Gospel.  St.  Paul  had  no  credentials  that  would  be  of  use,  and  as  a 
prisoner  suspicion  w^ould  be  cast  upon  him.    So  that  God  himself  gave  him  the  best 


the  father  of 
Publius  is 
healed 

a  Alford ;  Cicero, 
in  Verr.  11.  i,  18. 

"No  one  will  ever 
repent  of  having 
enter tai ned  a 
servant  of  God, 
however 
wretched  and  in- 
digent." Boyes. 

"How  clear  is  it 
to  every  man's 
observation,  that 
the  kindnesses 
and  benefits  any 
have  done  to  the 
Lord's  people, 
have  been  re- 
warded with  lull 
measure  into 
their  bosoms.  In 
like  manner,  we 
find  the  evils 
done  to  God's 
people  have  been 
repaid  by  a  Just 
retribution  t  o 
their  enemies." 
Flavel. 

"Kindness  is 
civil  behavior, 
favorable  treat- 
ment, or  a  con- 
stant and  ha- 
bitual practice  of 
friendly  offices 
and  benevolent 
actions."  C.Buck. 

miracles 
wrought  and 
presents 
received 

h  Mk.  vl.  5;  xvi. 
18;  Ja.  v.  14,  15. 

R.  r.,"They  put 
on  board  such 
things  as  we 
needed."  The 
bounty  must 
have  been  large 
if  we  consider  the 
numtjer  of  those 
for  whom  it  was 
given.  But 
Publius  would 
set  the  example 
and  others  would 
not  be  slow  to 
follow  It."  Lum- 
by. 

"  Epicurus  says, 
'  Gratitude  Is  a 
virtue  that  has 
commonly  profit 
annexed  to  It.' 
And  where  is 
the  virtue,  say  I, 
that  has  not  ? 
But  still  the  vir- 
tue is  to  be  val- 
ued for  itself, 
and  not  lor  the 
profit  that  at- 
tends it."  Smtca, 


726 


Chap,  xxvlii.  II— 16. 


A.D.  61. 

"Thanks,  to  men 
of  noble  minds, 
is  h  o  n  o  r  a  b  le 
moed."  Shake- 
speare. 


they  sail 
from  Malta 
to  Puteoli 

a  Horace,  Od.  i.  12. 

b  See  map.  Cony, 
and  How  cap.  34. 

"That,  with- 

out any  previous 
recorded  visit  of 
an  Apostle,  there 
should  already 
be  In  Puteoli  a 
numerous  band 
of  Christians  is 
evidence  of  the 
zeal  with  which 
the  new  faith 
was  being  propa- 
gated. For  It 
was  now  only 
•i8  years  since 
the  death  of 
Jesus."    ('aw.  B. 

"We  do  not  know 
whether  any  cir- 
cumstances oc- 
<;urred  to  detain 
.Julius  in  Pute- 
oli, but  if  it  were 
not  so,  it  is  a 
token  of  the 
great  influence 
which  St.  Paul 
had  obtained 
over  the  centur- 
ion, that  he  was 
permitted  to  stay 
such  a  long  time 
with  his  Chris- 
tian friends, 
when  the  capital 
was  so  near  at 
hand." 

from 

Puteoli  to 
Rome 

c  Horace,  Sal.  1. 
6.  4. 

d  Cicero  to  Atticus, 
2.  12. 

e  Ro.  1.  11,  12;  1 
Th.  V.  18. 

The  name  "  Tab- 
ernm"  had  In  Lat- 
in a  much  wider 
signification 
than  the  English 
"Taverns,"  and 
was  applied  to 
any  shop  what- 
ever. 

When  thinking 
and  writing 
about  his  com- 
ing to  Rome. Paul 
had  never  thou't 
that  his  first  vis- 
it to  it  would  be 


of  credentials  by  bestowing  ou  him  miraculous  power.  Ordinarily,  God  is  just  as 
much  in  the  healing  through  natural  means  in  the  hands  of  a  physician  as  in  a  mir- 
aculous healing;  just  as  our  daily  bread  through  the  processes  of  nature  is  as  really 
His  gift  as  if  He  sent  it  like  manna  from  heaven.     Pelonbet. 

II — 14.  three  months,  "  the  proper  season  for  sailing  having  again  come 
round,  now  that  the  winter  was  over."  They  were  in  M.  prob.  in  Nov.,  Dec,  Jan. 
wintered  in  the  isle,  "as  the  harbor  was  then  where  it  now  is,  the  ship  had 
wintered  in  what  is  now  Valetta."  whose  sign,  with  the  sign  Dioscuri  at  the 
prow's  head,  the  insirjne  by  wh.  the  ship  was  known.  "The  ancient  ships  had  such 
signs  both  at  stem  and  stern,  and  often  the  figure  was  that  of  some  divinity." 
Castor  .  .  Pollux,"  the  two  sons  of  Jove,  patrons  of  seamen,  supposed  to 
rule  winds  and  waves.  Syracuse,  cap.  of  Sicily,  on  S.E.  coast,  and  ab.  80  m.  N. 
of  Melita.  fetched  .  .  compass,  sailed  circuitously,  tacked  in  sailing. 
Rhegium,  now  Beggio,  seaport  in  Italy,  ofl'  N.E.  end  of  Sicily.  Puteoli,  now 
PuzzuoU,  8  m.  S.W.  of  Neapolis  or  Naples,  found  brethren,  i.e.,  there  was  a 
Christian  Church  established  at  Puteoli,  and  it  was  to  such  a  degree  well  known, 
that  the  Apostle  on  his  arrival  at  once  learned  of  its  existence.  From  this  we  may 
gather  that  the  Christians  in  Italy  had  already  spi'ead  to  a  considerable  extent.  Cam. 
B.  desired  .  .  days,  B.V.,  "entreated."  It  has  generally  been  thought 
that  the  dm-ation  of  this  stay  was  arranged  so  that  the  Apostle  might  be  present 
with  the  Church  in  Puteoli  at  least  over  one  Lord's  day.  Lumby.  to  Rome,  ab. 
137  miles.* 

The  arrival  of  Paul  at  Borne  in  its  decisive  importance. — I.  For  the  Apostle: 
1.  The  aim  of  his  life  is  fulfilled;  2.  The  end  of  his  life  is  determined.  H.  For  the 
Gentile  world.  It  becomes  serious  with — 1.  Its  gracious  invitation;  2.  The  setting 
of  its  glory.  III.  For  Jerusalem — in  Rome  the  Apostle  turns  himself  for  the  last 
time  to  his  people ;  the  Kingdom  now  comes  to  the  Gentiles,  and  Rome  supplants 
Jerusalem.  IV.  For  Christianity.  For  Rome:  1.  Bloody  contests;  2.  Most  glori- 
ous victories  await  it.     Gerok. 

Spread  of  Christianity. — A  circumstance  has  come  to  light  within  the  last  thirty 
years  which  does  surprise  us  concerning  this  same  neighborhood,  showing  how  ex- 
tensively the  Gospel  had  permeated  and  honeycombed  the  country  parts  of  Italy 
within  the  lifetime  of  the  first  Apostles  and  disciples  of  Jesus  Christ.  Puteoli  was  a 
trading  city,  but  Pompeii  was  a  pleasure-loving  city,  thinking  of  nothing  else,  and 
where  sin  and  iniquity  consequently  abounded.  Yet  Christianity  had  made  its  way 
into  Pompeii  in  the  lifetime  of  the  Apostles.  How  then  do  we  know  this  ?  Pompeii, 
as  every  person  of  moderate  education  knows,  was  totally  overthrown  by  the  first 
great  eruption  of  Mount  Vesuvius  in  the  year  79  a.d.  It  remained  for  seventeen 
hundred  years  concealed  from  human  sight  or  knowledge,  till  revealed  in  the  year 
1755  by  excavations  systematically  pursued.  Now  at  the  time  that  Pompeii  was  de- 
stroyed there  was  a  municipal  election  going  on,  and  there  were  found  on  the  walls 
numei'ous  inscriptions.  Among  these  inscriptions  of  mere  passing  and  transitory  in- 
terest, there  was  one  found  which  illustrates  the  point  at  which  we  have  been  labor- 
ing, for  there,  amid  the  election  notices  of  79  a.d.,  there  appeared  scribbled  by  some 
idle  hand  the  brief  words,  "  Igni  gaude,  CJiristiane"  ("  0  Christian,  rejoice  in  the 
fire  "),  proving  clearly  that  Christians  existed  in  Pompeii  at  that  time,  that  persecu- 
tion and  death  had  reached  them,  and  that  they  possessed  and  displayed  the  same 
undaunted  spirit  as  their  great  leader  and  teacher,  St.  Paul,  being  enabled  like  him 
to  rejoice  amid  the  sevenfold-heated  fires.     Stokes. 

15,  16.  Appii  Forum"  (th®  market  of  Appius),  40  m.  fr.  R.,  named  fr.  Ap- 
pius  Claudius  Ciecus,  who  built  the  Appian  Way,  the  great  road  from  Rome  to 
Brundisiuin.  "This  town  is  mentioned  by  Horace  as  crowded  with  sailors  and 
abounding  in  tavern  keepers  of  bad  character."  The  site  now  marked  by  a  poor  inn 
called  Locanda  di  Fore  Appio.  three  taverns,  Tres  Taberna?,**  prob.  nr.  the 
mod.  Cisterna.  whom,  two  parties  went  to  meet  him.  The  one  in  advance  met 
him  at  the  A.  Forum,  the  sec.  at  the  Taverns,  courage,*  this  cordial  reception 
cheered  him.  The  brethren  were  not  ashamed  of  his  bonds.  The  R.  V.  omits  the 
words  "  the  centurion  .  .  guard,  but."  captain  .  .  gnatd,  the  prcefectus 
prmtorio,  one  of  whose  duties  was  to  take  charge  of  those  persons  from  the  provinces 
whose  causes  were  to  be  brought  before  the  Emperor.  Prob.  this  was  Burrhus 
Afranius,  a  famous  Rom.  general,  dwell  .  .  himself,  not  confined  with  other 
prisoners.  "  This  lenity  was  probably  due  to  the  commendation  of  the  centurion 
Julius."    soldier  that  kept.  The  custom  was  that  the  prisoner  should  be  chained 


Chap,  xxviii.  17—20. 


ACTS. 


727 


by  one  hand  to  the  soldier  while  he  was  on  guartl.  And  to  this  chain  the  Apostle 
often  makes  allusion  in  the  Epistles  (Ephesians,  Philippians,  Colossians,  and  Phile- 
mon) written  dm-iug  his  imprisonment. 

The  force  of  Cliristian  sympathy. — We  have  here  an  illustrious  example  of  Chris- 
tian—I. Sympathy  under  trying  circumstances,  which  was — 1.  Practical;  2.  Unsel- 
fish; 3.  Reasonable.  II.  Gratitude:  1.  For  the  sympathy  the  Gospel  had  excited ; 
2.  For  the  zeal  it  had  awakened ;  3.  For  the  triumphs  it  had  gained.  4.  For  the  con- 
solation it  afforded.  III.  Heroism.  We  may  be  called  upon  to  evince  our  heroism : 
1.  An  easy,  but  dishonorable  path  may  be  opened ;  2.  Persecution  for  religion  may 
be  accompanied  with  loss;  3.  Temptation,  poverty,  and  bereavement  may  enter  our 
homes.  Let  us  be  courageous.  One  Being  can  sustain — God.  One  hope  can 
cheer  us — heaven.     Woodhouse. 

A  merciful  gaoler. — The  respectability  of  Bunyan's  character  and  the  propriety 
of  his  conduct,  while  in  prison  at  Bedford,  appear  to  have  operated  very  powerfully 
on  the  mind  of  the  goaler,  who  showed  him  mucl^  kindness,  in  permitting  him  to  go 
out  and  visit  his  friends  occasionally,  and  once  to  ;:ake  a  journey  to  London.  The 
following  anecdote  is  told  respecting  the  gaoler  and  Mr.  Bunyan : — It  became  known 
to  some  of  iiis  persecutors  in  London  that  he  was  often  out  of  prison ;  they  set  an 
officer  to  talk  with  the  gaoler  on  the  subject;  and  in  order  to  discover  the"  fact,  he 
was  to  get  there  in  the  middle  of  the  night.  Bunyan  was  at  home  with  his  family; 
but  so  restless  that  he  could  not  sleep ;  he,  therefore,  acquainted  his  wife  that, 
though  the  gaoler  had  given  him  liberty  to  stuy  till  morning,  yet,  from  his  un- 
easiness, he  must  immediately  return.  He  did  so,  and  the  gaoler  blamed  him  for 
coming  in  at  such  an  unseasonable  hour.  Early  in  the  morning  the  messenger 
came,  and  interrogating  the  gaoler,  said,  "Are  all  the  prisoners  safe?"  "Yes." 
" Is  John  Bunyan  safe?"  "Yes."  "Let  me  see  him."  He  was  called,  and  ap- 
peared, and  all  was  well.  After  the  messenger  was  gone,  the  gaoler,  addressing 
Mr.  Bunyan,  said,  "Well,  you  may  go  in  and  out  again  just  when  you  think  proper, 
for  you  know  when  to  return  better  than  I  can  tell  you." 

17,  18.  three  days,  "At  first  the  Apostle  would  naturally  desire  to  learn  all 
he  could  of  the  Christian  congregations  at  Rome  from  those  who  had  been  the  first 
to  welcome  him  on  his  approach  to  that  city.  But  for  this,  three  days  sufficed. 
Then  he  set  about  explaining  his  position  to  those  of  his  fellow-countrymen,  not 
Christians,  who  were  of  most  importance  in  Rome."  Lumby.  "  Keeping  still  to 
the  rule  to  offer  the  Gospel  first  to  the  Jews,  even  here  in  Rome."  said,  thought  it 
well  to  explain  that  though  a  prisoner  he  was  not  a  criminal.  His  lenient  treatment 
confirmed  his  assertion.  Romans,  under  Lysias,  Felix,  Festus."  when  .  . 
me,  esp.  Festus  and  Agrippa.* 

No  cause  of  death  in  me. — I.  The  declaration  here  made:  1.  A  testimony  to  the 
justice  of  the  Romans;  2.  A  vindication  of  the  Apostle's  innocence.  II.  The  facts 
to  be  deduced  from  it:  1.  That  Paul  was  brought  to  trial  for  no  ofl'ence;  2.  That  he 
was  honorably  acquitted  of  the  charges  brought  against  him ;  3.  That  he  had  an 
opportunity  given  for  freedom.  III.  Application: — 1,  Be  not  discom'aged  by  false 
accusations;  2.  Trust  to  God  to  prove  your  innocence,  and  keep  you  safe  from  harm. 

PauVs  imprisonment. — Let  us  see  in  what  way  we  may  regard  St.  Paul's  im- 
prisonment as  an  arrangement  and  outcome  of  Divine  love.  This  period  of  im- 
prisonment, of  enforced  rest  and  retirement,  may  have  been  absolutely  necessary 
for  him.  St.  Paul  had  spent  many  a  long  and  busy  year  building  up  the  spiritual 
life  of  others,  founding  churches,  teaching  converts,  preaching,  debating,  struggling, 
suffering.  His  life  had  been  one  of  intense  spiritual,  intellectual,  bodily  activity  on  be- 
half of  others.  But  no  one  can  be  engaged  in  intense  activity  without  wasting  some 
of  the  spiritual  life  and  force  necessary  for  himself.  God  made  St.  Paul  His  prisoner 
that,  having  labored  for  others,  and  having  tended  diligently  their  spiritual  vineyard,  he 
might  now  watch  over  and  tend  his  own  for  a  time.  St.  Paul  had  an  opportunity 
during  those  four  or  five  years,  such  as  he  never  had  before,  of  realizing,  digesting, 
and  assimilating  in  all  their  fulness  the  doctrines  he  had  so  long  proclaimed  to  others, 
and  was  thus  enabled  out  of  the  depth  of  his  own  personal  experience  to  preach 
what  he  felt  and  knew  to  be  true,  the  only  kind  of  teaching  which  will  ever  be  worth 
anything.     Stokes. 

19,  20.  constrained,  compelled  to  obtain  a  fair  trial."  not  .  .  of,  "St. 
Paul  shows  himself  the  patriotic  Jew.  He  knew  how  many  things  his  fellow- 
countrymen  had  suffered  at  the  hands  of  the  Roman  power,  and  he  did  not  wish  in 


A.D.  61. 

as  a  prisoner.  He 
had  hoped  (Rom. 
i.  11,  12)  to  come 
as  the  bearer  of 
some  spiritual 
blessing,  and  to 
be  comforted 
himself  by  the 
faith  of  the  Ho- 
rn an  brethren. 
How  different 
was  the  event  fr. 
what  he  had  pic- 
tured. Yet  here 
were  some  of  the 
brethren,  and 
their  faith  and 
love  were  made 
manifest  bytheir 
journey  to  meet 
the  Apostle,  and 
no  doubt  they 
brought  with 
them  the  saluta- 
tions of  all  the 
Church.  The 
spiritual  gift 
might  be  impart- 
ed even  though 
Paul  was  no  long- 
er free.  The 
cause  of  Christ 
was  advancing ; 
and  cheered  by 
the  evidence  of 
this  the  Apostle's 
heart  revived. 
Cam.  B. 


Rome 

Paul  sends 
for  the  Jews 

a  Ac.  xxi.  33. 

6  Ac.  xxvl.  30,  31. 

Justin  Martyr 
says:  "The  .Jews 
of  Jerusalem 
sent  messengers 
to  their  brethren 
in  every  part  of 
the  world  to  pre- 
judlce  them 
against  the  dis- 
ciples of  Christ." 
These  men  had 
heard  of  the  sect, 
but  fevery  word 
that  came  to 
their  ears  was 
loaded  with  re- 
proach.   Thomas. 

"A  s  burning 
candles  do  give 
light  until  they 
be  consumed,  so 
likewise,  godly 
Christians  must 
be  occupied  in 
doing  of  good  so 
long  as  they 
shall  live."  Caw- 
dray. 


and  states 
the  reason  of 
his  captivity 

CAC.  XXT.  11. 


•728 


Chap,  xxviii.  sm — 24. 


A.D.  61. 

a  Ac.  Kxvi.  6 :  Ep. 
vl.  19,  20;  1  Ti.  i. 
10—12. 

"We  should 
never  use  re- 
proach  as  a 
means  of  com- 
passing any  de- 
sign we  do  affect 
or  aim  at ;  it  is  an 
iinwarrant  able 
engine  of  raising 
us  to  wealth,  dig- 
nity, or  repute. 
To  grow  by  the 
diminution,  to 
rise  by  the  de- 
pression,to  shine 
by  the  eclipse  of 
others,  to  build 
a  fortune  upon 
the  ruins  of  our 
neighbor's  re- 
putation, is  that 
which  no  honor- 
able mind  can 
affect,  no  honest 
man  will  endea- 
vor." Dr.  Barrow. 


they  desire 
to  hear 
about  the 
Christians 

b  Lu.  ii.  31. 

"Christianity  is 
not  only  a  living 
principle  of  vir- 
tue in  good  men, 
but  affords  this 
further  blessing 
to  society,  tbatit 
restrains  the 
vices  of  the  bad. 
It  is  a  tree  of 
lite,  whose  fruit 
is  immortality, 
and  whose  very 
leaves  are  for  the 
healing  of  the 
nations."  An 
drew  Fuller. 

"Like  as  every- 
thing which 
striketh  a  hard 
stone  is  broken 
in  i)ieces,  the 
stone  remaining 
whole;  even  so 
every  man  who 
striketh  against 
Christianity 
hurteth  himself, 
and  cannot  pre- 
vail against  the 
same."  Cavjdray. 


he  preached 
Jesus  to 
thetu 

c  Ro.  xvl.  3;  cf. 
Ac.  xviii.  3. 

"The  books  of 
the  prophets  are 
historical  and 
doctrinal.  The 
first  contain  the 


auy  way  to  bring  on  them  any  more  trouble."  Cam.  B.  for  .  .  cause,  to 
explain  why  I  am  here,  and  thus,  because  .  .  Israel,"  on  ace.  of  the  hope 
of  a  Messiah  wh.  the  nation  entertained,  bound  .  .  chain,  and  for  no  other 
cause.  As  if  he  had  said,  "be  not  afraid  that  you,  being  Jews,  will  be  disgraced  or 
troubled  on  my  account." 

The  trial  of  saints. — I.  Paul's  bonds — "this  chain:"  1.  It  was  painful  to  flesh 
and  blood;  2.  It  involved  no  disgrace  to  Paul;  3.  It  manifested  the  hatred  of  the 
Jews  to  Christ;  i.  AVhile  Paul  wore  it  he  was  saved,  as  a  Roman  prisoner,  from  the 
murderous  intentions  of  his  enemies.  II.  Paul's  hope — "the  hope  of  Israel."  It 
was — 1.  The  Scriptural  and  Christian  realization  of  the  expectations  of  the  Jews; 
2.  The  sustaining  motive  of  his  own  life ;  3.  The  chief  source  of  comfort  to  his  heart. 

A  happy  prisoner. — Guy  de  Brez,  a  French  minister,  was  prisoner  in  the  castle  of 
Tournay  in  Belgium,  A  lady  who  visited  him  said  she  "  wondered  how  he  could  eat, 
or  drink,  or  sleep  in  quiet."  "  Madam,"  said  he,  "  my  chains  do  not  terrify  me,  or 
break  my  sleep ;  on  the  contrary,  I  glory  and  take  delight  therein,  esteeming  them 
at  a  higher  rate  than  chains  and  rings  of  gold,  or  jewels  of  any  price  whatever.  The 
rattling  of  my  chains  is  like  the  eflect  of  an  instrument  of  music  in  my  ears;  not 
that  such  an  effect  comes  merely  from  my  chains,  but  it  is  because  I  am  bound  there- 
with for  maintaining  the  truth  of  the  Gospel." 

21,  22.  letters,  uo  official  information,  any  .  .  came,  they  had  no 
special  messenger.  Indeed  the  Jews  at  Jerus.  had  no  reason  to  think  that  P.  would 
go  to  R.,  especially  would  they  not  write  aft.  they  heard  Agrippa  acknowledged  his 
innocence,  sect,  Christians,  or  Nazarenes.  every  .  .  against,  as  Simeon 
foretold.* 

Christianity  an  accomplishment  of  every  true  Jew's  expectation. — I.  The  doc- 
trines of  Christians:  1.  The  being  of  a  God;  2.  The  truth  of  the  Scriptures— (1)  The 
fall  of  man;  (2)  Redemption  by  Christ.  II.  Their  experiences:  1.  Negatively;  2. 
Positively.  III.  Their  practice.  All  must  watch— 1.  Their  word;  2.  Their  actions. 
IV.  Their  discipline.  V.  The  reasons  why  they  are  everywhere  spoken  against : 
1.  They  sting  their  opponents  with  weapons  from  the  Scriptures ;  2.  People  cannot 
charge  the  true  Christian  with  sin.     Stevens. 

The  prison  literature  of  the  Christian  Church. — To  Paul's  prison  life  in  Rome  we 
owe  some  of  the  most  important  and  consolatory  Epistles.  And  he  is  not  the  only 
Christian  prisoner  who  has  been  busy  for  God  and  man.  Savonarola  wrote  his  com- 
mentaries on  Ps.  xxi.  and  li.  during  his  month  of  imprisonment  before  his  execu- 
tion, which  show  that  though  he  had  much  spiritual  conflict,  neither  his  faith  nor  his 
comfort  yielded.  Ridley  wrote,  in  the  interval  between  his  condemnation  and  exe- 
cution, a  long  "farewell  to  all  his  true  and  noble  friends  in  God,"  which  contains 
these  sentences:  "I  warn  you  all,  my  well-beloved  kinsfolk  and  countrymen,  that 
ye  be  not  amazed  or  astonished  at  the  kind  of  my  departure  and  dissolution,  for  I 
assure  you  I  think  it  is  the  greatest  honor  that  ever  I  was  called  unto  in  my  life. 
For  you  know  I  no  more  doubt  but  that  the  causes  whereof  I  am  put  to  death  are 
God's  causes  and  the  causes  of  truth,  than  I  doubt  that  John's  Gospel  is  the  gospel 
of  Christ,  or  that  Paul's  Epistles  are  the  very  Word  of* God."  The  hymn,  "  Jerusa- 
lem, my  happy  home,"  was,  in  one  of  its  versions,  composed  by  Francis  Baker 
while  a  prisoner  in  the  Tower,  and  who,  having  read,  can  ever  forget  the  Unas  of 
Madam  Guyon  under  similar  circumstances  ? — 

"  My  cage  confines  me  round,  abroad  I  cannot  fiy. 
But  though  my  wing  is  closely  bound,  my  heart's  at  liberty. 
My  prison  walls  cannot  control  the  flight,  the  freedom  of  the  soul." 

Taylor. 

23,  24.  day,  convenient  for  all.  lodging,  prob.  the  house  of  some  Christian: 
perh.  of  Aqnila.<^  kingdom  .  .  God,  "bearing  witness  that  the  Messianic 
hope,  which  the  Jews  all  spoke  of  as  the  kingdom  of  God,  or  the  kingdom  of  heaven, 
had  now  been  revealed."  Lumby.  persuading  .  .  Jesus,  that  He  was  the 
Messiah;  and  ab.  His  death  and  resurrection,  morning  .  .  evening,  there 
must  have  been  much  discussion  of  all  points,  believed,  converts  gaiuecT  imme- 
diately in  Ro.  some  .  .  not,  "No  doubt  both  the  Sadducees  and  the  Phari- 
sees had  their  representatives  here  as  elsewhere  among  the  Jewish  population." 

Tlie  believer  and  the  iinbeliever. — I.  To  this  the  Gospel  is  the  savor  of  life  unto 
life.  II.  To  the  other,  the  savor  of  death  unto  death.  The  seed  of  the  Word  with 
some  falls  by  the  wayside,  with  others  on  stony  ground,  with  others  among  thortts, 
but  here  and  there  on  good  ground.     Starke. 


Chap,  xxviii.  25 — 31. 


729 


Ancient  Christiana. — We  learn,  from  Chrysostora,  that  in  the  primitive  Ciiurch 
women  and  children  had  frequently  the  Gospels,  or  parts  of  the  New  Testament, 
hung  round  their  neck,  and  carried  them  constantly  about  with  them.  The  rich  had 
splendid  copies  of  the  Sacred  Writings  on  vellum,  in  their  libraries  and  bookcases ; 
but  as  the  art  of  printing  was  not  known  till  many  ages  after,  complete  copies  of  the 
Scriptures  were,  of  course,  exceedingly  scarce.  Children  were  particularly  encour- 
aged in  the  efforts  which  thej'  made  to  commit  to  memory  the  invaluable  truths  of 
the  Divine  volume.  Though  in  those  times  the  Bible  was  to  be  multiplied  by  no 
other  means  than  the  pen,  and  every  letter  was  to  be  traced  out  with  the  finger,  so 
repeatedly  were  the  Scriptures  copied,  that  many  of  the  early  Christians  had  them  in 
their  possession;  and  they  were  so  copied  into  their  writings,  that  a  celebrated 
scholar  engaged,  that  if  the  New  Testament,  by  any  accidental  circumstances,  should 
be  lost,  he  would  undertake  to  restore  it,  with  the  exception  of  a  few  verses  of  one 
of  the  Epistles;  and  he  pledged  himself  to  find  these  in  a  short  time.     CJieever. 

as — 28.     one   word,  one  final,   significant  word."     our     .     .     fathers, 

R.  v.,  "your  fathers."  "  The  change  of  pronoun  has  the  support  of  the  oldest  MSS., 
and  is  more  in  accord  with  the  spirit  in  which  St.  Paul  is  speaking.  He  would  wish 
to  distinguish  these  obstinate  Jews  from  himsell  and  others  who  received  the  words 
of  the  Old  Testament  as  fulfilled  in  Jesus."  Cam.  B.  sajdngf,''  the  passage  which 
the  Apostle  quotes  is  from  Isaiah  vi.  9,  and  had  already  been  quoted  by  our  Lord 
himself  against  the  Jews  (Ma.  xiii.  14;  Mark  iv.  12;  Luke  viii.  10;  see  also  Jo. 
xii.  40).  Lumby.  therefore,  since  the  Jews  are  so  obstinate,  the  .  .  God, 
"This  the  message  of  God's  salvation."  they  .  .  hear,  hear  it  willingly, 
gladly,  believingly;  and,  believing,  willbe  saved. 

The  Gospel  sent  to  the  Gentiles. — I.  The  salvation  here  spoken  of.  Observe  the 
terms  used:  1.  It  is  "  salvation ;  "  2.  It  is  emphatically  called  "the  salvation  of  God." 
II.  The  things  aflfirmed  respecting  it:  1.  The  Gospel  salvation  was  sent  to  the  Gen- 
tiles; 2.  The  Gentiles  would  hear  it.     Simeon. 

Some  believed  ana  some  disbelieved. — There  is  no  neutral  gi'ound.  Think  not'to 
lialt  between  two  opinions.  Now  will  you  do  me  this  favor  ?  I  asked  it  once,  and 
it  was  blessed  to  the  conversion  of  several.  Take  a  paper  and  pencil,  and  after  you 
have  honestly  weighed  your  own  condition,  if  you  feel  that  you  are  not  a  believer 
writedown  "Condemned,"  and  if  you  are  a  believer  write  down  the  word  "For- 
given." Do  it,  even  though  you  have  to  write  down  the  word  condemned.  We 
lately  received  into  Church-fellowship  a  young  man,  who  said,  "Sir,  I  wrote  down 
the  word  condemned,  and  I  looked  at  it;  there  it  was;  I  had  wi'itten  it  m.vself — 
'  Condemned.' "  As  he  looked  the  tears  began  to  flow,  and  ere  long  he  fled  to  Christ, 
l)ut  the  paper  in  the  fire,  and  wrote  down  "Forgiven."  This  young  man  was  about 
the  sixth  who  had  been  brought  to  the  Lord  in  the  same  way.  Remember  you  are 
either  one  or  the  other;  you  are  either  condemned  or  forgiven.  Do  not  stand  be- 
tween the  two.  Let  it  be  decided,  and  even  if  you  are  condemned  to-day,  there  is 
hope  j'et.  Whosoever  believeth  on  Christ  shall  not  perish,  but  have  everlasting  life. 
Spnrgeon. 

29 — 31.  and  when,  etc.  "This  verse  is  omitted  in  the  oldest  MSS.  and  in 
7?.  V."  and  Paul,  "the  proper  name  is  omitted  in  the  oldest  MSS.,  and  this  omis- 
sion supports  the  rejection  of  verse  20."  two  .  .  years  (ending  prob.  ab. 
spring  of  a.d.  63),  during  which  time  his  condition  was  unchanged,  own  .  . 
house,  "the  means  for  such  hiring  were  provided  by  the  liberality  of  the  Philip- 
pians  and  others."  Lumby.  He  received  supplies  fr.  dist.  friends.<=  received, 
welcomed,  happy  to  preach  and  teach  Jesus,  came  .  .  him,  bee.  he  could 
not  go  to  them,  preaching,  words  of  life  and  liberty  though  bound  himself. <* 
confidence,  in  the  truth,  in  God,  in  his  Saviour;  hence  with  all  boldness."  no 
.  .  him,  without  hindrance.  "An  emblem  of  the  hist,  of  the  Church  of  Christ, 
and  of  the  life  of  every  true  believer  in  Him." 

Paul  in  Rome. — I.  The  fact  that  a  long-cherished  desire  was  now  fulfilled:  1. 
This  desire  had  been  cherished  for  many  years;  2.  Its  reason  is  not  difficult  to  deter- 
mine; 3.  Its  accomplishment  was  brought  about  in  a  manner  which  he  did  not  an- 
ticipate, or  arrange  for.  II.  The  nature  of  his  employment  in  Rome.  It  pertained— 
1.  To  the  Church  there;  2.  To  his  own  countrymen;  3.  To  the  Roman  people, 
especially  those  connected  with  government;  4.  To  the  Churches  abroad.     III.  His 


explication  of 
the  law  by  prac- 
tice, chiefly  ;  the 
latter  by  doc- 
trine, chiefly." 
Uiher. 

"There  being  two 
effects  of  the 
preaching  of  the 
word,  either  con- 
verting or  hard- 
ening, either  dis- 
solving the  wax 
or  stiffening  the 
clay,  you  shall 
In  every  man  be 
sure  to  meet 
with  one  of 
them."  Ham- 
mond. 


his  last 
word  to  the 
Jews 

a  Lu.  XX.  3. 

b  2  Pe.  i.  21;  Ma. 
X.  20. 

"Of  these  years 
we  have  no  his- 
tory, except  such 
as  we  can  gather 
from  the  four 
Epistles  which 
were  written 
from  Rome  dur- 
ing the  time.  We 
know  that  beside 
Iiuke  and  Aris- 
tarchus  (Acta 
xxvii.  27),  he  had 
also  the  fellow- 
ship, for  some 
time  at  least,  of 
Tychicus  and  ol 
Timothy.  Epa- 
phroditus  came 
with  the  Phil- 
Ippian  contribu- 
tions to  the  need 
of  the  imprison- 
ed Apostle  (Phil. 
Iv.  18).  Onesimus 
found  out  St. 
Paul  when  in 
flight  from  his 
master  he  made 
his  way  to  Rome 
(Col.  iv.  9;  Phi- 
lem.  10).  Mark, 
the  cousin  of 
Barnabas,  was 
also  there,  and 
Epaphras,  from 
the  churches  in 
Laodicea  and 
Heirapolls,  had 
come  to  visit 
Paul."  Cam.  B. 


he  remains 
two  years  a 
prisoner  in 
Rome 

cPhi.  iv.  U— 16. 

d2Ti.  ii.  9;  Phi. 
1.  12,  U. 

e  Ep.  vi.  19. 


730 


Chap,  xxviii. 


"The  preaching 
ot  Paul  waa  the 
necessary  ante- 
cedent to  the 
persecution  of 
Nero."  Light  foot, 
Jntro.  to  Notes  on 
Philippimii. 


"The  success  of 
P.'s  preaching  in 
R.  is  a  fitter  ter- 
mination to  the 
hist,  than  any- 
other  incident 
wh.  could  have 
been  chosen.  It 
is  the  most  strik- 
ing realization  of 
that  promise  of 
the  universal 
spread  of  the 
Gosp.  wh.  is  the 
starting  point  of 
the  narrative." 
Ligktfoot. 


resideuce  in  Rome,  and  the  spirit  wliicli  lie  niaiiife.-itcd:  1.  His  forbearance  towards 
tbose  who  bad  vvronged  him ;  2.  His  turning  of  all  that  he  had  to  good  account, 
Barnes. — TJie  quiet  disappearance  of  Paul  at  the  close  of  the  Apostolic  history. — 
It  points  to— I.  The  exalted  Lord  of  the  Church  who  abides,  although  His  servants 
disappear.  II.  The  blessed  rest  into  whicli  God's  faithful  servants  are  permitted  to 
enter,  after  the  well-concluded  day  of  work.  HI.  The  work  of  faith  and  labor  of 
love,  which  is  left  behind  to  us  from  these  first-chosen  M'itnesses.  IV.  The  great 
day  of  eternity,  which  will  bring  to  light  all  that  is  now  dark  in  the  history  of  the 
kingdom  of  God.     Gerok. 

St.  Paul  at  Rome,  and  afterioards. — He  wrote,  while  a  prisoner  in  the  imperial 
city,  his  letters  to  the  Ephesians,  Philippians,  Colossians,  and  Philemon ;  then,  most 
probably,  was  liberated  for  a  time ;  travelled  to  Asia  to  visit  old  friends;  fulfilled, 
perhaps,  an  early  dream  in  voyaging  so  far  as  Spain ;  returned  to  Asia  by  way  of 
Crete;  crossed  over  to  Europe  again,  writing  in  these  journeys  his  Ist  Epistle  to 
Timothy,  and  the  letter  to  Titus;  then  was  taken  prisoner  again,  perhaps  at  Nicopo- 
lis,  inEpirus;  was  carried  once  more  to  Rome,  wliere  he  wrote  his  2nd  Epistle  to 
Timothy;  then  calmly  awaited  the  close.  He  had  not  to  wait  long.  Nero,  in  his 
mad  cruelty,  had  caused  the  city  of  Rome  to  be  set  on  fire ;  to  divert  popular  indig- 
nation, he  accused  the  Christians  of  the  deed.  Many  of  them  were  accordingly  put  to 
death,  some  amid  circumstances  of  extreme  cruelty.  Among  the  rest  Paul  was 
called  to  suffer;  but  being  a  Roman  citizen,  he  was  beheaded.  His  martyrdom  oc- 
curred A.D.  68,  or  just  thirty  years  after  that  memorable  day  in  which  the  witnesses 
to  Stephen's  death  had  laid  down  their  garments  at  the  feet  of  a  young  man  whose 
name  was  Saul.     Green. 


The  book  of  Acts  records  the  rapid  growth  and  triumphant  progress  of  Christianity  in  the  mid.st 
of  deadly  opposition.     Its  epitome  is  given  in  the  words:   "  So  mightily  grew  the  "Word  of  God." 

In  the  Agamemyion  of  .<Eschylus  there  is  a  magnificent  description  of  the  fire-signals  by  which  the 
Greek  hero  made  known  to  his  queen  at  Argos  the  capture  of  Troy.  The  poet  tells  us  how  the 
courier  flame  flashed  from  mountain  to  mountain,  leaping  over  the  plains  and  seas  from  Ida  to  the 
scaur  of  Hermes  in  Lemnos,  thence  to  Mount  Athos,  then  to  Makistus,  Messapium,  Cithaerou,  and  so 
at  last  to  the  roof  of  the  Atrida;. 

Even  so  does  St.  Paul,  a  poet,  and  more  than  a  poet,  tell  us  how  the  beacon-lights  of  Christianity 
flashed  from  Jerusalem  to  Antioch— from  Autioch  to  Ephesus,  and  to  Troas,  and  to  Philippi — from 
Philippi  to  Athens  and  Corinth,  until  at  last  it  was  kindled  in  the  very  palace  and  Praetorian  camp 
of  the  Caesars  at  Imperial  Rome.  The  Light  of  the  World  dawned  in  the  little  Judfen  village,  and 
brightened  in  the  Galilean  hills,  and  then  it  seemed  to  set  upon  Golgotha  amid  disastrous  eclipse. 
The  book  of  "  Acts  "  shows  us  how,  rekindled  from  its  apparent  embers,  in  the  brief  space  of  thirty 
years,  it  had  gleamed  over  the  yEgean  and  over  Hadria,  and  had  filled  Asia  and  Greece  and  Italy 
with  such  light  as  had  never  shone  before  on  land  or  sea.     Farrar's  Messages  of  the  Books. 


INDEX  L 


S  U  B  J  E  C  T  S , 


[ItideM  of  arekcBoIogical  notes,  elymoJogin  and  quotations   in  the  margin,   and  Oj   all  in  the  body  of  the  comment  except 

anecdotes  and  illustrative  matter.] 


PAGE. 

Abide  with  us 436 

Ablution 309 

Abomination 135,  260 

Abraham  our  father 309 

Aceldama 161 

Act,  the  crowning 454 

Actions 44,  226,  328 

Adam,  first  and  second 313 

Adjure 157 

Admission  free 498 

Ado 214 

Advocate 66 

Adoption 341,  695 

Affections 708 

Affliction,  a  teacher.. 48,  103,  169,  187,  237, 

467,  473,  474,  506,  507,  508 

uses  of 587,  598 

Agrippa 707,  708,  710 

Ahab 404 

Alabaster 148,  264 

Alms 33,  149,  258 

Aloes 546 

Ambition 108,  244,  245 

Amphipolia 559 

Ananias,  conduct  of 584 

High  Priest 695 

Ancestry 215,  312,  313 

Anchors 720 

Andrew 450 

Angels  406,  433 

guardian 95 

joy  of 379,  381 

messengers 155,  293,  301,  388,  719 

ministering 155,  388,  628 

Anger 120,  194,  694 

Annas ]  28 

Anna '. 304,  305 

Annas 308 

Annunciation 292 

Anointing 216,  264 

of  Christ 148,  149,  264,  512 

Antagonism,  spiritual 417 

Antioch 625 

Antony  and  Peter 566 

Anxiety 472 

Apollos 669 

Apostasy 15t),  158 

Apostles 57,  58,  195,  343,  561,  563,  641 

choice  of 192,  326 

mission  of 216,  337,  343 

training  of 216.  550 


PAGE. 

Apostolical  succession 58 

Appeal 479,  707 

Appearances 130,  482 

of  Christ  after  resurrection.  281, 

436,  550 

Appropriation 294 

Aquila 665 

Archelaus 17 

Areopagus 662 

Arguments,  false 407 

Arimathea 170 

Arm 294 

Armor 36O 

Ascension,  the 282,  439,  562 

Asia,  chiefs  of 674 

Ask 42 

Ass,  clothes  on 112 

symbolical )  1 1 

Astonish 46 

Athens 661 

Atonement,  extent  of 448 

Attachment  574 

Attalia 645 

Attractions,  popular 112 

Audience  chamber 709 

Augustus 299,  708 

Authority 250,  257 

Avarice 148,  149,  366,  367,  585 

Axe 310 

Babbler 661 

Backsliding 158 

Bank ....     400 

Baptism 19,  181,  182,  308,  604,  670 

Barabbas 162,  275,  426 

Barbarian 723,  724 

Barnabas 584,  626,  651 

Bartimeus 245,  396 

Baskets 87,  228,  612 

Beacon-lights 730 

Beatitude 23,  326 

Beauty 595,  614,  700 

Bed 190,  323 

Beeroth 306 

Beginning,  in  the 445 

Beginnings 75,  205 

Believer  not  condemned 458 

Benefactor 41c 

Beneficence 145,  146,  344 

Benevolence 224,  227,  256,  356,  612 

Berea 660 


i32 


PAGE. 

Bernice 707 

Bethany 114,  183,  2Hi,  413,  505 

Bethesda 466,  467 

Bethlehem 14,  299 

Bethphage 246,  400 

Bethsaida 64,  220,  344 

Betray 94 

Betrayal 267.  272,  420,  421,  538 

Betroth 12 

Bible 495,  598 

inspiration  of 289 

reading  the 606,  607 

study  of 635 

value  of 650 

Bidden  to  feast 119,  375 

Bier 331 

Bigotry 349 

Birth  of  Christ,  date  of. 11,  308 

Bishop 645 

Bithynia 653 

Blasphemy 197,  322,  503 

Blaze 189 

Blessedness  in  Christ 332,  336,  578 

Blessings  136 

Blind  healed 493—496 

Blindness 328,  396,  496,  609,  634 

Bloody  sweat 420 

Boanerges 196,  350 

Boldness 79,  195 

Books 672 

Bosom 447 

Bottle 324 

Branch 412 

Bravado 581 

Bread 36,  358,  472 

living 42,  475,  477 

Bridegrooms 376 

Brother,  elder 383 

rescued 96 

Brutality 486 

Buflet 158 

Builders 329,  378 

Burdens 420,  468 

Burning  bush 597 

Bushels 203 

Busy 307,  676 

By  and  by 390 

Caesar 121 

Caesarea  Philippi 89 

Caiaphas 147,  510,  511 

Call,  answering  the 503 

Called  and  chosen 107,  121 

Calling 184 

Calvary 276,  428 

Camel's-hair 18,  182 

Cana 451 

Canaan 594 

Candle 203 

(apernauiii 22,  47,  184,  319,  330,  353,  465 

Care 74,  367 

( 'areless 667 

Carnal  view.s  of  men 78 

Carob-tree 381,  382 

Census 299 


Centurion 47,  48,  330 

faith  of 47,  48 

three 47 

Ceremony 84,  222,  387 

Chance 355 

Character 44,  691,  722 

discrimination  of 42 

wrong  estimate  of 672,  689 

Charge,  false 197 

Charger 80 

Charity 148,  149,  397 

Chastise 426 

Cheerful 723 

Child,  ill.  of  faith 239 

lunatic 348 

naming 14,  296 

what  manner  of 296 

Childlikeness 238,  242,  395 

Children,  43,  83,  95.  96,  100,  101,  113,  114, 

242,  291,  349,  395 

of  God 397 

slain  at  Bethlehem 16 

Chiliarch 688 

Christ,  13,  15,  17,  23,  53,  69,  107,  111,  114, 
125,  252,  271,  303,  307,  326,  332, 
336,  355,  448,  484,  510,  522,  535,  711 

accusation  of 166,  322,  424 

advent 299,  300,  308 

a  friend 64,  357,  379,  505,  521,  530 

a  savior 81,  245,  433,  549,  569 

and  Barabbas 162,  426 

and  disciples 272,  535 

and  religion 112,  401 

anger  of 194 

apilot 221 

a  prophet 577 

ashamed  of 232,  346 

asleep 50 

attacked 123,  250,  271 

attractiveness  of 110,  235,  272,  516 

authority  of 115,  250,  271,  335 

bequests  of 166,  410,  627,  545 

blood  of 370,  538 

bringing  to 93,  236,  450,  465 

call  of 23 

coming  to,    15,  101,  189,  191,  195, 

397,  471,  476,  479,  489,  504 

commission 58 

compassion  of .  .  .110.  131,  227,  487,  523 

confession  of 232,  366,  514 

conquests  of 175,  315,  317,  423 

cross  of 165,  166,  231,  428 

death  of 170,  516 

Divinity  of,  89,  125,  231,  294,  322, 

466,  468,  487,  502,  503,  504,  510,  525 
entering  Jerusalem,  107,  109,  111, 

247,  401,  402 

fuUilled  law 27 

following,53,  99,  151,  156,  244,  423, 

449,  452,  472,  492,  508,  606,  670 

healer 240,  319,  421 

helper  of  helpless,  90,  103,  271,  319,  620 
human  nature  of,  49,  91,  119,  215, 

298,  305,  307,  308,  476 
humiliation 49,  109,  299,  300,  476 


SUBJECTS. 


Y33 


Christ  insulted 158,  273,  277 

in  temple 303,  306,  307,  403 

judgment  of 232,  262,  469,  513 

kindred  of 72,  96,  361 

kingdom  of 457,  542,  569 

kingship  of,  108,  111,  145,  162,  247, 

429,  430,  620 

last  week 415,  460,  512 

love  of 680 

love  to 62,  377,  512,  554 

lowliness  and  majesty  of,  299,  300, 
326,  416,  423,  453,  475,  486, 

514,  519 

manifestations  of 221 

miracles 82,  190,  207 

misunderstood 196,  207,  348 

Nazarene 17 

need  of 55 

omniscience  of... 69,  191,  206,  259,  462 

our  Master 126 

personal  predictions . .  .81,  339,  371,  473 
presence  of,  97,  173,  221,  338,  453, 

532,  549 

preciousness 472 

refuge  for  us 80,  81,  96,  348 

rejecting 103,  151,  211,  300,  488 

rejectors 118,  228,  316,  398 

resurrection 331,  433,  434,  561,  564 

sacrificed  for  us.  .81,  273,  401,  431,  541 

second  coming 392,  411,  412 

seeking 351,  368,  474,  594 

sending  messengers 59 

Son  of  God,   182,    221,   293,  306, 

501,  622 
suflferings  of,    90.  107,  152,  153, 

168,  169,  419,  420,  423,  659 

sympathy  of 187,  198,  239,  402,  505 

teacher,  46,  76,  87,  203,  336,  368, 

409,  485,  522 

temptation 21,  183,  314 

the  good  Shepherd.  .268,  379,  484, 

498,  499 

trial  of 162,  275,  543 

union  with 436,  528 

welcome  to 212,  340 

who  is.  .89,  112,  125,  257,  483,  487,  708 
words  of.  .198,  221,  262,  307,  431, 

474,  562 

work  of 46,  86,  227,  545,  561 

Christian 304,  346,  601,  624,  625,  643,  660 

almost  a 715 

calling  of 77,  365,  536 

character 91,  414,  715 

conversation 684 

doctrines 728 

happiness 628,  662 

in  persecution 701 

origin  of  name 626 

piety ■ 493 

power  of 214 

silent 565 

true  or  false 605 

warfare 540,  603 

why  not 376 

Christianity 725,  728 


PAGE. 

Christianity,  aggressive  power  of 602 

among  cultivated 328,  662 

at  Antioch 627 

contact  with  corrupt 704 

contest  with  heatheni.sni 643 

Divine  origin  of 580,  651 

founded  on  person 234 

gentleness  and  energy  of 175 

prejudice  against 78 

primitive 572 

progress  of 438 

real 603 

shadow  of 133 

use  of 554 

versus  exclusiveness 619 

vital  force 478 

Christmas  day 13,  301 

Christs,  false 259 

Church 74,  75,  89,  96,  498,  572,  613, 

623,  680 

ambassadors  from 649 

building 588,  603,  610 

council 563,  649 

defined 498 

desecrated 403 

influence  of 691 

injured 265 

learning  in 696 

missionary 691 

mission  of 219,  261 

of  the  future 462 

prosperity  of 591,  613 

sanctified 637 

strength  and  purpose 682 

symbolized  by  ship 82,  220 

visitation 604 

weakness  of 583 

young 586 

Cilicia 689 

Circumcision 652 

Circumspection 232 

Circumstances,  best 330 

Cities,  conversion  of 438 

City  set  on  a  hill 26 

Claudia  Procula 426 

Cleansing 362,  519 

Clergy 663 

Cleverness 140 

Cloak 630 

Closet 34 

Clouds 347 

Coat 545 

Cockcrowing 269 

Coins,  ancient 263,  405 

on  forehead 380 

Colleagues 652 

Comfort 503,  607,  639 

Command,  the  great 175 

the  strange 60 

Commandment,  the  great 256 

Commendation 385 

Common  sense,  appeal  to 191 

Communion 436,  571 

Communism  571,  672 

Company,  bad 404 


734 


Companiouship 21G 

Comprehensiou,  dulness  of 224,  229 

Concessions 426 

Concord 536 

Condemnation 361 

Conduct,  rules  of 260 

Confession 19.  54,  230,  534,  623 

Confidence  in  God 561 

Congregation,  ideal 619 

in  wilderness 182 

Conscience 79,  119,  49K  702,  703,  711 

a  good 425,  710 

an  evil 161,  588 

power  of 344 

province  of 191,  217 

Consecration 93 

Consiliarii 707 

Consolation,  divine 696 

Conspiracy 698 

Constancy 145 

Constructions,  cbaritablo. . 495 

Contest,  divine 251 

Contrasts 48 

Controversy 462,  532 

Conversation 230,  527 

Conversion,  94,  95,  309,  381,  389,  525.  573, 

574,  576,  578,  610,  615 

Conversion,  joy  over 380 

of  jailer  at  Philippi 657 

proofs  of 397 

value  of 612 

Convert 94,  334 

Convictions 531 

Corbau 223 

Cornelius 615,  616,  617,  624 

Corner-stone 404,  405 

Corn-field 193 

Corruption 210 

Council 147 

Counsel 252,  511,  717 

Counting  cost 378 

Courage 104,  217,  232 

true 194 

Course 679 

Court 79,  708 

Covenant 416,  698 

Covetousuess 104,  365,  366,  586,  681 

Cowardice 79 

Creation 476,  711 

Creed  of  blind  man 496 

Cripple  healed 573 

Crooked  generation 571 

Cross 231,  427,  544 

bearing  the 165,  346,  377 

title  on   166,  277,  429,  544 

triumphs  of 516 

words  from 278,  546 

Crucified,  power  of  the 574 

Crucifixion 166,  276,  277,  279,  427 

prodigies  attending 169,  278 

Cry 18,  141,  168 

(^ubit 39 

(Cultivation,  need  of 73 

Cummin 128 

Cunning 122,  405,  705 


PAGE. 

Curses 697 

Cure,  body  and  soul  609,  614 

Custom 156,  210,  649 

power  of 223 

Cyprus 584,  633 

Cyrene 165 

Dalmanutha 228 

Dancing 79,  383 

Danger  and  rescue 694 

Darkness 38,  362,  421,  521 

at  crucifixion 278,  430 

kingdom  of 318 

Day,  the  great 138 

Deacon 590,  591 

Dead  yet  speaking 373,  504 

Death 271,  469 

a  going  home 303 

and  birth 101 

and  sleep 602 

common  to  all 221,  369 

contempt  of 238 

of  Christ 431,  646 

of  righteous 367 

preferred  to  sin 437 

'  preparation  for 263 

suggestive  facts 92 

Debt 36 

Debtors 334,  385 

Decapolis 23,  226 

Decree 299,  652 

Dedication,  feast  of 602 

Deeds,  good 149 

Defence 702 

Defilement 85,  541 

Delay 105,  717 

Deliver 37 

Demetrius 673 

Demoniac 51,  208,  236,  318,  339,  655 

petition  granted 209 

preacher  of  salvation 212 

witness  to  Christ 185,  209 

Denarius 122,  253,  265,  405 

Designs  of  God  and  man 699 

Desire 416,  523 

holy 484,  572 

unlawful 555 

Desolate 135 

Desolation 135,  261 

Despicable 540 

Despise  no  man 120 

Despisers  destroyed 638 

Devil 21,  315 

a  theological 408 

devices  of  the 93,  655 

fighting  the 51,  185,  348 

food  of 208 

subtlety  of  the 705 

Devotion 692 

Diana  of  the  Ephesians 673 

Dickens'  will 471 

Dine 362 

Diogenes 135 

Disciple 32,  60,  519,  521,  548,  569 

doubting 551 


SUBJECTS. 


735 


PAGE. 

Disciple,  first 449 

rich  170 

siukiug 82 

Disciplesbip ()6,  350,  351,  416 

Discipliue 371 

Discrepancies 433 

Discretiou 582,  690 

Discussion  689 

J)issension 623,  646 

Distress 391 

Dives 3«7,  388 

Dividing  point 479 

Divisions 197,  501 

Divorce 13.  29,  30,  99,  241 

Doctrine 46,  88.  228,  715 

Dog 42,  387 

Doing  for  othera 310 

Door,  the 499,  501 

the  open 645 

Dorcas 614,  615 

Do  the  next  thing 666 

Double  mind 585 

Doubts 332,  551,  617 

Doxology 37 

Dreams 16,  163 

Dropsy 374 

Drowsiness  and  giief 420 

Drusilla 704 

Dumb 291 

Dust  from  feet 59,  640 

Duty 139,  517,  581 

blessing  in 143,  616 

neglecting 337,  390 

of  disciples 338 

to  Caesar  and  Christ 406 

Dye 654 

Earnestness 64,  667 

Earth 562 

Earthquakes 133,  169 

Ease 392 

Eaater 434 

Easy 66 

Economy 219 

Ecstasy 196 

Education 296,  395,  652 

Efficiency 645 

Egypt 595 

plagues  of 698 

Egyptian/. 689 

Elders 645,  679 

Elect 136 

Election 368 

Elizabeth 293 

Eloquence 574,  690,  713,  715 

Elymas 634 

Emmaus 434 

End  kept  in  view 350 

Endurance 134,  159,  260 

Endure 134 

Enemies,  confession  of 405 

love  of. 31,  327 

of  Christ 192,  224,  492 

Enthusiasm 676,  678,  714 

missionary 713 


PAGE. 

Envy 107,  275,  594 

Ephesian  letters 672 

Epbesus 673,  674,  675,  679,  681 

ruins  of  theatre 674,  675 

temple  at 673 

town  clerk  at 674 

Ephraim 511 

Epicurean  epitaph 366 

Epicurus 661 

Epithets 626 

Equality 619 

Equity,  feigned 687 

Err 123 

Error 713 

acknowledging 696 

Errors 85,  88,  542 

Espouse 13 

Eternity 146 

Ethiopian 607 

Eucharist 151 

Euroclydon 718 

Eutychus 677 

Evangelist 76 

Evangelizing 320 

Evening 170 

Evil 37 

mixed  with  good 74,  75,  519,  687 

resistible 585 

Exactness 386 

Example 679 

Exceed 28 

Excellence 289 

Excommunication 495 

Excuses 376 

Executioner 218 

Exiles 666 

Expectation  and  realization 291 

Experience 465,  580,  690 

Extremity 82 

Eye,  evil 106 

use  of 29,  229 

Facts,  ever-recurring 56 

Failure I17 

Faith.. 55,  56,  295,  319,  341,  390,  430,  447, 
466,  469,  471,  497,  502,  510,  526,  551, 

564,  575,  590,  59l3,  600,  604 

aids  to 191,  226 

and  fear 207 

and  philosophy 672 

and  presumption 315 

and  reason 476 

difficulties  in 291 

genuine 245 

hidden 341 

justifying 638 

nature  of. 86,  239,  249 

need  of 87,  213,    230,  250,  475 

power  of 249 

purification  thro' ,     647 

repose  of 86 

simple    213 

strengthens 229 

strong 647 

trial  of 88,  246 


730 


Faith  unites  to  Christ 72,  88 

victories 86 

want  of 93 

weak 93,  225,  226,  230,  348 

what  it  is 704,  708 

work  of 246 

Faithfulness 143,  363,  417 

Fallen,  care  for 487 

Falsehood 88,  174,  273,  520,  585,  586,  603 

Fame 186,  518,603,  692 

Famine 259 

Fanaticism 60 

Farewell 650 

of  Paul 682 

Farthing 61 

Fasting 37,  38,  54,  193,  237,  238,  324,  721 

Fat 251 

Father 236,  307 

Faultfinder 112,  328,  357 

Fear 81,  82,  221,  238,  290,   500,  695,  722 

of  God 61,  143,  364,  538 

of  man 116,  364,  538 

Feast  days 606 

Feeding  multitude 218,  219,  344 

Felix 699,  705 

Fellowship  with  Christ 92 

Festivities 512 

Festus 709 

Fever 318 

Fidelity  to  Christ 103,  390 

Figtree  by  roadside 114 

cursed 114,  115,  248,  249 

unfruitful 249,  371 

Filled 25 

First  fruits 173 

First  born 303 

First  last 373 

Fish 321,  326,  552 

Fishers  of  men 23,  184,  321,  635 

Fishing  in  the  East 184 

Fitness 564 

Flatterer 122 

Flattery 116,  709 

Flesh  and  spirit 153 

Flock 368,  502 

Flood 138 

Food 227,  344,  464,  477 

Fool 28 

Forbearance 687 

Forerunner 309,  459 

Forethought 377 

Forewarned 137 

Forgive 36 

Forgiveness,  29,  37,  97,  98,  190,  250,  335, 

650,  605 

in  Talmud 97 

prayed  for 428 

Forgotten,  nothing 265 

Formalist 54,  127 

Formality 83,  129,  222,  223 

Foundation  stones 404 

Friends 697 

absent 63 

old  and  new 233 

Friendship 156 


PAGE. 

Friendship,  Christian 677 

true 698 

Fruit,  bearing 328,  337,  445 

season  of 117 

Fruitfulness,  spiritual 643 

Future 139,  237,  507 

Gadara 50,  208,  212 

Gain  and  loss 531 

Galilee 17,  183,  424 

Sea  of 453 

Galileans 405 

Gall 165 

Gallic 667 

Gamaliel 589,  590 

Gardens 247 

sepulchre  in 647 

Garments,  Jewish 246 

spread  in  way 112 

Gate  " 43 

the  beautiful 672 

Gaulonitis 689 

Gaza 605 

Gehenna 61 

Genealogies 11,  12 

Genealogies  of  Christ 11,  312,  313 

Generalship 235 

Generosity 108,  682 

Genuineness 630 

Genius  70 

Gennesaret 82,  320 

Gentile 40,  226,  303,  624,  615,  621 

Gergasenes 60 

Gethsemane 152,  153,  269,  270,  418 

Gifts 15 

Girdle 684 

Giving 258,  259,  265,  328,  363,  627 

and  doing 614 

and  receiving 343,  681 

Gladness 643 

Glory,  seeking 447 

true 469 

Goads 711 

God 107,  477.  537,  631,  648,  664,  716 

approval  of 66 

cares  for  all 61 

children  of 32,  694 

decrees  of 476 

dependence  on 681 

everlasting 681 

faithfulness 297,  387 

fatherhood 35,  42.  228,  347,  491 

gifts  of 472,  563,  644 

glorifying 622 

guidance  620,  717 

helper  of  man 460,  461,  668,  698 

impartial 96,  620 

is  good 630 

love  of 277,  450,  663 

love  to  124 

manifested 65,  447 

mercy 295,  395 

mode  of  dealing  with  men 719 

mysteries  of 463 

name 209 


SUBJECTS. 


73( 


PAGE. 

God,  omniscience 262,  418 

patience 586 

power 118,  295,  538,  587 

presence.. 290,  394,  454,  475,  598,  625,  666 

promises 176,  723 

proof  of  existence 664 

purposes 721 

right  views  of 113 

service  of 357,  475 

source  of  love 113 

sovereign 97,  582,  674 

submission  to  will  of,  35,  152,  293,  399, 

419,  721 

tempting 21,  647 

the  Living  One 123 

the  Unknown 662 

trust  in 465,  680 

union  with 528 

walking  with 577 

Word  to  be  heeded 641 

works  of,  wisdom  of 519,  630,  631 

God's  Acre 172 

Golgotha 165,  170,  276,  277 

Good,  doing 127,  219,  483,  655,  685,  703 

Friday 168 

part 357 

things  lost 73 

Goodness 242 

Gospel 87,  427,  477,  478,  551,  728 

beginning  of 181 

defined 183 

demands  attention 203 

diflusion  of 632 

early  success  of 621,  632 

eflects  of 482,  497,  673 

feast 120,  121,  375,  376 

history  of 534,  676 

judged  by 518 

objections  to     181,479,639 

of  kingdom 135 

preachers  of 352 

rejecting 120,  317,  353,  377 

school 455 

sign 71 

to  save  humanity 78,  185,  323 

vitality  of 135 

Gospels,  sufficiency  of 555 

Government,  best 324 

of  Savior 459 

Grace 116,  377,  447,  642,  649 

day  of 483 

before  meat 267 

free 19,  650 

glory  of 252 

hours  of 653 

Grain 73 

Grass 40 

Gratitude 221,  323,  465,  725 

easy 212 

errors  of 189 

evidence  of 188 

true 334 

Grave 172,  548 

Greatness 238,  239,  660 

Greed 264,  265 


PAGE. 

Greek,  of  Paul 689 

Grinding 139,  392 

Growth,  mystery  of 204 

Guard 700 

Guilelessness 451 

Guilt 520 

Habit 85 

Hades 89,  568 

Hairs,  numbering 365 

Hale,  Chief  Justice 121 

Half-life 351 

Hallelujah 566 

Hallowed 36 

Hand-religion 416 

Hand  withered 325 

Happiness 117,  366 

Harau 592 

Harvest 20,  464 

Lord  of 352 

Hatred 482,  694 

Hattin,  horns  of 23,  195 

Health 99 

Hearers 74,   199,  200,  337 

Hearing 74,  200,  203,  502 

Heart 38,  413,  418,  530 

and  head 602 

and  life 224 

burning 436 

deceitful 448 

for  God 229,  576 

hardened 229 

moral 82,  85,  117,  223,  341 

opened 654 

responsive 407 

Heathen,  first  convert 330 

Heaven 35,  123,  411,  512,  535 

a  home 524 

and  hell 77,  627 

narrow  way  to 373 

no  trial  in 90 

revelations  in 129 

union  in 92 

Hedge 251 

Helena 627 

Helping  others 478 

Hem  of  garment 213 

Hen  brooding > 132 

Herald 22,  182 

Heresy 646,  702 

Heretics 650 

Hero 639 

Herod 216,  308,  425 

birthday    218 

death 632 

strategem 373 

the  Great 16 

Herodians 121,  253 

Herodias 217 

Heroism    580 

Hidden  things 448,  479 

Hinderers  and  helpers 246 

Hire 106,  352 

Hireling 600 

History 590 


•38 


INDEX  I. 


PAGE. 

Holiness 626 

Holpen 295 

Holy  Spirit 13,  20,  359,  438,  485,  594,  627 

full   of 579,  626 

guidance  of 477,  484,  532 

outpouring  of 565,  622 

presence  of 525 

reception  of 647 

secret  worlsing  of 456 

tempting 586 

Honesty 397 

Honey 18 

Honors  for  Israel's  king 165 

Hope 188,  246,  368 

anchor  of 526 

disappointed 435 

Horn 297 

Hospitals 343 

Hospitality' 266,  352,  654,  725 

House ' 45,  59,  361,  618 

of  God 186 

of    prayer 249 

Human  callings 184 

nature 275 

part  in  God's  purposes 721 

Humanity 124,  379 

Humble 95,  302 

Hume 24 

Humility 95,  111,  294,  295,  349,  375,  554 

Christ  teaches 612 

true 331 

Hunger 382 

Husbandmen 252,  404 

Hypocrisy,  15,  19,  41,  45,  83,  84,  111,  129, 

130,  140,  310,  387,  586 
Hypocrite 126,  128,  257,  350,  387 

Idleness 105,  144,  562 

Idolatry 675 

Ignorance 348,  456,  575 

wise 409 

Imagination 456,  653 

Immanuel 13 

Immortality  ...  .71,  91,  102,  104,  123,  124,  680 

Importunity 359 

Improvement 76 

Impulsiveness 152 

Incarnation 13,  294,  301 

I  iicendiaries 588 

Inferior  things,  use  of 246 

Infidels  and  the  law 256 

Influence 27,  548 

Informed 686 

Ingratitude  391,  596 

Inheritance 593,  681 

Injustice 543 

Innocence   persecuted 426,  727 

Inquiry 52,  186 

Insincerity ...  37,  70 

Interview,  a  momentous 101 

Intolerance 239 

Invitations,  ways  of  treating 119 

Isaiah 68 

Israel,  blood  guiltiness 363 

God's  dealings  with 636 


PAGE. 

Israel,  King  of 514 

Twelve  Tribes 710 

Italian    Band. 615 

Jacob's  well 461 

Jairus 341 

daughter  of 56,  341 

James 628,  648 

Jericho 110,  396 

Jerusalem,  siege  of 136,  261,  402,  411 

the  heavenly 602 

warning  to 374 

Jesting 714 

Jesus 338,  413,  539,  569 

baptism 20,  311 

burial 432 

Christ  12 

first  miracle 452 

first  Passover 305,  306 

first  recorded  words 307 

labors  of 57 

our  watchword 302 

silence  of 425 

smitten 540 

testimony  to 304 

tranquillity 341,  403 

trial  of 424,  431 

true  Baptist 311 

Jewellers  of  the  East 77 

Jewry 480 

Jews,  dispersion  of 411,  565,  599 

present  condition 412 

rejecting  Gospel 541 

John,  Gospel  of 445 

the  Baptist,  17,  18,  20,  63,  115,  290, 

298,  504,  636 

before   Herod 311 

call  of 22 

disciples   of 54 

magnanimity  of 459 

messengers  from 63,  332 

mission  of 403 

Jordan  valley 19 

Joseph 292 

of  Arimathea 279 

story  of 594 

Joy 529 

cause  for 602,  645 

Judaism 655 

Judaizers 046 

Judas 160,  196,  265,  520 

followers  of 154 

monev 414 

of  Gali'ee 589 

suicide 563 

Judge 138,  487 

unjust 695 

Judging  others 41,  328 

rightly 482 

Judgment  day 141,  469,  664 

mercy  in 261 

Julian  the  Apostate 154 

Julias 220,  344 

Justice 118,  541,  707 

of  God 724 


SUBJECTS. 


739 


Kept  of  God 536 

Key,  emblem  of  authority 364 

of  grave 508 

Kill 28 

Kindness 725 

false 248 

Kindnesses  146,  229 

King 600 

duties  to 253 

of  Kings 660 

Kingdom 35,  527 

not  far  from 256,  257 

of  God 392 

of  heaven,  17,  19,  78,  98,  375,  395,  636 

worldly  and  unworldly 542 

Kinsmen 698 

Kiss,  traitor's 155,  271 

Knowledge 201,  489,  524,  705 

how  to  acquire 607 

Laborer,  of  God 106,  117,  216 

worthy  of  hire 352 

Lacking 243,  395 

Lamb,  behold  the 448 

Lamps 27,  140 

Lanes  376 

Language 550,  556 

Last  first 373 

of  all 118 

Latchet 182 

Law 27,  223 

and  Gospel 392,  646 

Jewish 222 

keeping  the 125 

Lawless 568 

Lawyer 31 

Laws 31 

of  Moses 124,  241 

Lazarus 114,  605,  506,  509 

Learning  201,  713 

Leaven 76,  373 

celestial 76 

Legion 155,  209 

Lend 31 

Leper 46,  47,  188,  321,  391 

Leprosy 391 

Letters,  from  church  at  Jerusalem 650 

of  authority 608 

of  Lysias  to  Felix 699 

Lewd 659 

Liberality,  Christian 375 

Liberty 389 

tree  of 298 

Life    62,  252,  535,  587 

contrasts  in 93 

eternal.  .  .90,  146,  254,  460,  535,  588,  696 

from  Christ 96,  268,  407,  515 

idle 665 

lessons 103 

manifested 529 

new 455 

purity 706 

to  be  improved 506 

true  aim  of 40,  474 

value  of 135,  459,  499 


Life,  value  of  simple 451 

voyage 716,  718 

Light. .  .22,  27,  38,  362,  447,  487,  616,  677,  712 

at  eventide 291 

need  of 373 

of  world    337 

Like 70,  73,  582 

Lilies 39,  367 

Linen  387 

Lip-professors 83 

Little  things 385,  688 

Living,  luxury  of 459 

to  the  Lord 386 

Loaves  and  fishes 472 

Locust 18,  19,  182 

Logos 445 

Loneliness 534 

Look 159,  248 

Lord 520 

coming  of 346 

need  of 247 

of  life 56 

Lord's  Day 281 

prayer 34,  358 

Supper 150.  267,  268,  415,  416,  471 

preparation  for 266 

Lost,  diflSculty  of  being 692 

found 398 

Lot's  wife 392 

Love 235,  238,  539,  549 

a  father's 212,  382 

Christian 522,  601 

manifestation  of 526 

marvellous 518 

power  of 102,  654 

to  man 124,  256 

triumph  of 545 

true 255,  356 

waxing  cold 134 

Lucifer 354 

Luke 438,  439 

Lust   667 

to  be  mortified 720 

Lydda 613 

Lystra 642 

Magdalene ^ 336 

Magi ' 15 

Magnanimity,  Christian 601 

Magnificat 294,  295 

Malady,  triple 69 

Malchus 421 

Malice  93,  163 

Malta 723,  724,  725 

Mammon 39,  385 

Man 43,  68,  691 

divine  origin  of 663 

free  will 404 

prone  to  sin 267 

test  of  character 243 

true  valuation  of 388 

Manhood,  satisfaction  of 525 

Maniacs 210 

Manifesto 617 

Mariolatry 293,  452 


uo 


INDEJC  I. 


Mark    179,  272 

end  of  Gospel 281 

Market-place,  children  in 333 

Marriage 99,  100,  241,  254,  597 

Jewish 452 

Martyrs,  young 595 

Mary 265,  281,  357,  545,  547,  548 

Master 508 

Matthew 7 

call  of 53,  323 

Gospel  of 14,  172 

Measure,  true 372 

Mediator 370,  371 

Meditation 618 

Meekness 182,  580 

Meetings,  two 414 

Melancthou  693 

Memory 88,  249,  301,  526 

Men,  training  of 486 

who  had  better  not  have  been  born.     150 

Merchants 77 

Mercy 25,  54,  87,  120,  328,  573 

abundant 374 

and  justice  in  redemption 118,  353 

perverted 140 

Messiah 292 

promised 435 

Mete 41 

Mill-stone 95 

Minister,  a  good 140 

qualiflcation  for 564 

voice  of  Christ 353 

Ministerial  duty 679 

Ministers,  false 500 

Ministry,  call  to  the 663,  669 

duty  of 665 

effective 678 

review  of 680 

slander  of 701 

unsuccessful 480 

Miracles 53,  344 

ascribed  to  magic 360 

compared 87 

great 205 

of  Christ,  classified 229 

rejecting 353 

Misery,  future 458 

Misfortune 40 

Mishnah 83,  222 

Mission,  our 609 

evangelical 610 

Missionaries,  best  men  for 632 

Missionary,  Christian 212,  645,  694 

reports 645 

spirit 694 

the  first 632 

Mistakes,  of  good  men 90 

popular 601 

Misunderstandings 623 

Mites 258,  498 

Mnason 685 

Mob 401 

Moderation 714 

Moloch 599 

Money 513,  621,  673 


PAGE. 

Moral  differences 12 

law 256 

Morality  of  m.an 84 

social 43 

Morrow 40 

Moses,  beauty  of 59.") 

chair  of 125 

education  of 596,  596 

fear  of 697 

history  of 69() 

patriotism  of. 696 

Mote 41 

Mother 225 

importunity  of 225 

joy  of 226 

musings 302 

troubles 225 

Mountains  of  Bible 46 

in  life  of  Jesus 347 

Mountain  tops  of  life 236,  310 

Mourners,  good  news  for 507 

Mourning 24,  55 

in  Egypt 342 

Mouth  opened 23 

Multitude 221,  566,  688 

fed 218,  219 

Murmuring 591 

Mussulman  and  Christian 353 

Mustard 75 

seed 75,  76,  205,  372 

Myra 716 

Myrrh 546 

Mystery 201 

of  conversion 95 

of  Jesus 669 

Mystics 201 

Name 35 

of  Ciirist 633 

Names 667 

Naphtali 22 

Narrowness 92 

Nathanael 450 

Nature  and  Revelation 76 

secrets  of 204 

Nazareth 17,  182,  216,  806,  316 

Nazarite 686 

Necessitous  men 110,  356 

Needs  of  Orientals 336 

Neglect 600 

Neighbor 4"! 

love  to 256,  355 

Nervus 522 

Neutrality 70 

News 662 

good 301 

Newton,  Rev.  John 458 

Nicodemus 464,  465 

Night 49 

Noise  abroad ^ 296 

Nobleman 399,465,  466 

Novelty 79 

Oaths 30,  128 

of  Jesus 157 


SUHJKCJ\S. 


u\ 


Obedience  . .  .16,  27,  44,  72,  81,  301,  304, 
401,  473,  481,  523,  525, 

581,  587,  712,  713 

duty  of 588 

Obligations 253 

Offences 389 

Offerings 409 

Oleaster,  wild  olive 2G,  371 

Olivet 259,  418 

Omission,  sins  of 129 

Opinion 481 

conflict  of 651 

popular 192,  344,  481,  630 

Opportunities 39,  605,  606 

Orator 485 

Ordination 591 

Organizations 566 

Ostentation 33 

Other  side 208 

Palatable  sin 80 

Paphos 633 

Parable 72,  76,  105 

use  of 73 

Paraclete 525 

Paradise 430 

Paralytic 322,  323 

Pardon 52 

of  sin 70,  372 

Parental  influence 297 

Parents,  respect  to 198,  223,  361 

Passions 493 

Passover 147,  150,  264,  266 

customs  at 268,  269,  415,  521 

number  at 401 

Past 569 

and  future 271 

and  present 71 

lessons  of 229 

Pastor,  symbolized  by  shepherd 96 

Patience 337,  410,  494,  593 

power  of 337 

Patient  of  many  physicians 342 

Paul 612,  638,  678,  683,  686,  700 

and  Silas 656 

appeal  to  Caesar 707 

at  Athens 661 

at  Corinth 665,  666 

at  Damascus 612 

at  Ephesus 670,  671 

at  Jerusalem,  612,  678,  683,  685,  686, 

688,  693,  697 

at  Rome 726,  729 

at  Troas 653,  677 

before  Felix 701,  702,  703,  704,  705 

call  of 712 

defence 690,  706,  710 

disappearance 730 

example  of 693 

in  Herod's  judgment  hall 700 

missionary  journeys 652,  668 

persecution 644,  656,  687,  688 

preaching  of.  .613,  635,  639,  690,  715,  730 

rescued  by  Romans 688 

Toyage  of 716,  718,  721,  722 


PAGE. 

Peace 299,  437,  527 

makers 25 

Pearl 77,  78 

Penitence,  true 112 

Penitent 333,  335,  429 

Pentecost 564 

of  Gentiles 622 

Perfect 32 

Perfection 399 

Perga 634 

Persecution..  .17,  131,  133,  243,  363,  410, 

503,  608 

benefit  of 640 

Christian  in 640 

first  heathen 656 

inconsistency  of 657 

honor  of. 587,  588 

Persecutors,  fate  of 131 

Perseverance 68,  85,  86,  298,  644,  669 

Persuading 714 

Peter 422 

at  Lydda 613 

at  Transfiguration 92 

confession 321 

defence 623 

delivered  from  prison 629 

denial.  .158,  159,  273,  274,  280,  418, 

419,  639,  540 

never  at  Rome 630 

no  supreme  authority 623 

speech  at  Pentecost 566,  567 

vision  at  Joppa 616,  617,  618,  624 

wife 48 

Pharisees 19,  53,  121,  127,  394 

Philanthropists 52 

Philanthropy 355,  356 

Philip 450 

Philosophy  and  Christianity 675,  713 

Phocian 168 

Phoenicia 625 

Photographs 381 

Phrygia 642 

Phylactery 126 

Pictures  in  Christ's  life 373 

Piety 685 

real 114 

Pilate 308,  424,  425,  426,  544 

attempts  to  release  Christ,  l64,  275, 

426,  543 

court  of 163,  164,  274,  543 

Pinnacle 21 

Pitcher,  man  bearing 414 

Plague 596 

Plants  of  God 84 

Pleasure  and  pain 509 

Plotting 68 

Politarchs 659 

Politeness 649 

Politics  for  Christians 122 

Poutus 665 

Poor 63,  265,  350 

Pope 126 

Popularity 186 

Porch 466 

Porter 263 


14:2 /A 

PAGE. 

Potter's  field 161 

Pound 398,  399 

Poverty 24,  417,  573 

Power 57,  66,  567,  579 

Powers,  rise  and  fall  of. 137 

Practitioner,  good 520 

Praetor 276 

Praise 112,  402 

of  men 115,  517 

Praising  God 247,  268,  301 

Pray  and  work 72,  81,  213 

Prayer,  33,  34,  42,  51,  187,  220,  269,  270, 
311,  319,  358,  359,  393,  394,  395,  521, 
525,  533,  582,  583,  604,  610,  619,  628, 

629,  653,  682 

and  preaching 84 

answers  delayed 394,  629 

attitude 682 

consecrating 108 

effect  of 81 

for  enemies 583 

inconsiderate 108,  244 

Jewish 653 

of  Christ 187,  220 

of  faith 359 

of  Pharisee 394,  408 

perseverance  in 359,  571 

power  of 237 

repetitions  in 34 

secret 81 

strange  answer  to 628 

successful 85 

unanswered  340 

unbelieving 93 

Prayermeeting 562,  628 

Preachers,  court 217 

divine  commission 187 

model 310 

Preaching 260,  641 

different  kinds 642 

effect  of 642,  729 

extempore  641 

faith  in 592 

Gospel 189,  570,  611,  643 

powerful 463,  638 

preparation   for 636 

success  in 641 

truth  in 582 

wonderful 181 

Precipitation 721 

Predictions  231,  233 

Prejudice 57,  317,  488 

Premonitions 133 

Preparation 432 

Preparing  ways 235,  298,  309,  448 

Presence,   real 414 

Present 139 

Pretorium 276 

Pride 126,  144,  600,  631 

of  birth 19 

Priest 67,  289 

Priesthood  dreaded  Christianity 655 

Principles 395,  539 

Printing 567 

Prison,  the  empty 587 


Privileges 64,  353,  694 

Probation 371,  387 

Procrastination 105,  376 

Procurator 164 

Prodigal  son 381,  382,  383 

Profane 67 

Profession 116,  121,  413 

Professors,    confessors 362 

Profit  and  loss 91 

Progress,  religious 204,  532 

Promises 526,  637 

rash 216,  698 

Promptness 618 

Pronunciation 159,  614 

Prophecy 267,  651,  695 

of  Christ 345,  517,  606,  713 

Prophet,  blood  of 80 

false  and  true 43,  589 

honor 79 

Proselyte 127,  640 

Proseacha 653 

Prosperity,  spiritual 681 

Providence 309,  365,  507,  519,  625,  706 

looking   into 679 

tempting 676 

Prudence 141,  633,  696 

Publican 53,  310,  323,  324 

Pulpit,  cost  not  waste 148 

Punishment,  eternal 95 

proportioned 370 

Pure 25 

Purpose,  accomplishment  of 697 

Purple 276,  387,  654 

Purses  in  the  East 59 

Puteoli 726 

Python-spirit 655 

Question 553 

the  great 103,  497 

Questions  for  all 449 

Quiet  hours 678 

Rabbi 320,  640 

Rabboui 246 

Raca 28 

Race,  Christian 668 

Rage 513 

Raiment 40,  368,  665 

Rain 45 

Rama 16 

Raven 367 

Readiness 141 

Ready 139 

Reaping 76 

Reason 340,  470,  482 

and  faith 397 

Reckoning 143 

Reconciliation 28 

Record 514 

Redeem 297 

Redemption 457 

Reflection 419 

Reform 71 

Reformation 71 

Reformers 470 


SUBJECTS. 


743 


Refuge 501 

Regeneration 519 

Relations 72 

Relationship,  spiritual 198 

Relics 671 

Religion 544,  578,  663 

activity  in 639 

eternal 223 

false 694,  697 

importance  of 470 

in  domestic  relations 340 

in  soul 204 

missionary 438 

superficial 361 

true 146,  482,  615,  709 

Remembrance 126 

Remorse 160,  344 

Rents 385 

Repent 17,  18 

Repentance,  18,  20,  116,  117,  183,  192,  216, 

373,  576,  705,  711 

late 141 

nature  of 183,  371 

true  and  false 605,  625 

Repetitions 34,  674 

Reproach 728 

Request,  a  convert's 211 

Resignation 65,  685 

Responsibility 71,  164,  362,  398 

ministerial 680 

Rest 685 

Restitution 397,  408 

Resurrection,  255,  342,  406,  407,  548,  568,  578 

at  Nain 331 

of  Christ 172,  583,  636,  637 

of  the  body 255,  470,  711 

possibility  of 171 

witnesses  of 621 

Retaliation 30 

Retribution 30,  638 

Reveal 65 

Revealer 597 

Revelation,  Christ  the  crowning 446 

process  of 364 

Revenge 30,  597 

Revile 459 

Revolution,  Gospel  a 659 

Reward 32,  33,  62,  243,  328,  384 

Rewards  of  life 106 

Rhodes,  Colossus  of 683 

Rich 395 

dangers  of 102,  243,  389,  494 

duties  of 102 

the  poor 103 

Riches 170,  395 

danger  of 243 

unsanctified 366 

Risht  is  might 538 

Righteous 25,  77,  145,  721 

Righteousness 24,  28 

Rights,  vindication  of 658 

Ring 382 

Ringleader 701 

Ritualism 126 

Robbers 355,  425,  430 


PAGE. 

Roman  citizen 668,  660,  694,  695 

justice  708 

standard 137 

Roof 189 

Room,  still 377 

Royalty,  mock 165 

Rudder 722 

Rue , 362 

Rufus 276 

Ruler,  young 242 

Rulers,  respect  of 696 

Sabbath 66,  67,  325,  439 

breaking 193,  468 

Christ's  cures  on 467 

feasts 374 

for  man 67 

the  great 432 

use  of 194 

Sacrifice 501 

Sadducees 19,  254,  406,  696 

puzzle  of 122 

Safe  to  land 722 

Saints  glorified 637 

perseverance 378 

Salt 26,  240,  377 

savor  lost 379 

spilling 150 

Salutations,  ancient  Christian 173 

in  East 69 

Salute 32 

Salvation 340,  460,  567,  570,  578,  579,  657 

message  of 58 

neglecting 120 

through  Christ's  obedience. . .       456 

to  Gentiles 729 

word  of 636 

Samaritan 391 

the  good 355,  356 

Sanctify 537 

Sanctity,  spurious  , 540 

Sand 46 

Sandals 20,  697 

Sanhedriu 156,  485,  602 

Sapphira 585 

Satan 21 

kingdom  of 236 

personality  of 339 

power  of 685 

quoting  Scripture 21 

subtlety  of 183,  640,  651 

Saul  and  Paul 501,  610,  634 

conversion  of 608,  609,  610,  611, 

691,  692,  710,  711 

Saved,  few 373 

yourselves 571 

Savior 190,  224,  301,  302 

infant 14 

Saying,  keeping  Christ's 492 

Scepticism 492 

Sceva,  sons  of 672 

School 671 

Schools,  Jewish 305,  306 

Scofl[ing 167 

Scorpion  369 


u 


Scourging 164,  276 

Scribes 15,  185,  257 

ready 78 

Scrip 59 

Scriptures,  abuse  of 315 

difficulties  in 435,  533 

misapplied 254 

safety  in 315 

Sea 722 

prayer  at 719 

walking  on 82 

Seal 389 

Seats,  chief 257,  375 

Secrets 234 

Sectarianism 670,  701 

Security 393,  418 

Seed  sown 202 

the  word 336 

Seemly 435 

Self-complacency 383 

confidence 269 

conquest C57 

contradiction 174 

deception 586 

denial 148,  231,  255,  346,  658 

examination 464,  481,  482,  584 

judgment 639 

knowledge 624 

love 513 

repression 447 

righteousness 883 

Selfishness 384,  467 

Separation 262 

Septuagint 515 

Sepulchre,  empty 173,  279 

first  pilgrims  to  Holy 434 

guarded 171 

of  David 568 

way  to  and  from 173 

Sermon  at  Nazareth 316 

hearers 636,  664 

on  the  mount 23,  326 

Sermons 60,  677 

aim  in 199,  680 

Serpent,  brazen 456 

Servant 251,  390,  630 

faithful 369 

of  age 637 

of  Christ  515,  653 

of  God 623 

slothful 400 

unmerciful 98 

watchful 369 

Service 494,  585 

of  Christ 195,  399,  400 

perseverance  in 351 

Seventy  disciples 352,  354 

Shadows  and  sunbeams 720 

Shame 547 

Sharon  614 

Sheep 498,  500,  502,  529,  554 

and  goats 145 

market 466 

Shekel 94 

Sliophenl 498 


Shepherd,  good 300,  379,  498,  500 

Ship,  first  missionary 633 

lightening 722 

of  Alexandria 721 

symbol  of  Church 722 

symbol  of  world 719 

Shipwreck 720 

Shoes 382,  383,  597 

Shrewdness 385 

Shrines  for  Diana 673 

Sickness 505 

Sift 417 

Sifting-time 586 

Sighs': 226 

Signs 138,  228,  260,  281,  370 

of  times 87 

Silence 425,  670 

a  time  for 56,  345 

not  always  commendable 365,  581 

of  Christ 157,  162,  273,  274 

Siloam,  pool  of 493 

tower  of 371 

Silver,  lost  piece  of 380 

Simeon 303,  304 

words  of 303 

Simon,  feast  of -. 333 

the  sorcerer 603,  604 

the  tanner 615 

Simoom 370 

Simplicity,  Christian 59 

Sia  and  infirmity 190 

and  salvation 208,  627,  630 

avoiding 468,  648 

dying  in 488 

efl"ects  of 211,  586 

moral  insanity 92 

one  follows  another 80,  585 

small 584 

unpardonable 70,  197 

wages  of 483,  489,  563 

Sinners 486,  543 

awakened 609 

demands  of 168,  217 

power  and  weakness  of 79 

Sinning  against  conviction 117 

Slander 174 

Slave,  rescue  of 655 

Slavery 490 

Sleep 141,  154,  420 

Sleeping 847 

at  church 677 

Sloth 144 

spiritual 211 

Smiter  smitten 602 

Sneering 664 

So  .... .' 457 

Social  sympathy 661 

worship 97 

Society 452,  571,  631 

Solicitude 89 

Son,  elder 383,  384 

lost 806 

Sons,  contrast 116 

Sonship  and  service 116 

Sop 520 


SUBJECTS. 


745 


PAGE. 

Sorrow 24,  531 

shallow 107 

Soul  and  body 507 

ready 412 

worth  of 463,  464 

Sower 72,  1  !t9,  336 

Sowing  in  East 198 

Sparrow 365 

Speculation 555 

Speech 69,  581,  690,  695 

intemperance  of 714 

liberty  of 688 

take  heed  to 714 

Spikenard 264 

Spirit,  evil 208 

filled  with 565 

like  a  dove 449 

of  God 473 

Spiritual  manifestation 389 

structures 45 

things  satisfy 360 

universe 437 

vision 354 

Stamp  of  sovereign 649 

Stand  forth 194 

Star 14,  15 

Stature 39 

Stayed 722 

Stephen (iOO.  602 

defence  of 592 

faith  of 591 

teaching  of 592,  593,  600 

the  martyr 592.  593 

Steward 399 

unjust 384 

Stocks 656 

Stoics 661 

Stone,  rolling  away 280,  509 

set  at  naught 579 

Storm  at  sea 206 

Storms 719 

Story,  a  sad 102 

Straining  at  gnats 129 

Strait 43 

Strangle 649 

Streets 376 

Strife 416 

Stripes 369 

Strong  man  armed 360 

Study,  for  Church 125 

of  Christ's  life 481 

Stumbling,  stone  of 119 

Success 108 

Sue 30 

Suicide 656,  657 

Suffering 108,  153,  493,  509 

utility  of 26,  583 

Sunday 172,  432 

Sunset  meditations 131 

Supernaturalism 579 

Superstition 79,  671,  672,  725 

Supper 217 

Supremacy,  spiritual 126 

Surname 196 

Swearing,  legal 30 


PAGE. 

Swearing,  profane 30,  697 

Swine  . 209 

Sword  of  spirit 314 

Swordsmen 155 

Sycamine. . .  : 390 

Sycamore 390,  396 

Sychar 461 

Sychem 594 

Sycophant 310 

Symbol 22,  151 

Sympathy 68,  727 

human 226 

persevering 189 

personal 584 

Synagogue 23,  316,  635 

Syria 23 

Tabernae 726 

Tablets 296 

Talent,  vioney 98 

Talents 142,  354,  400 

Tales,  bearing  and  hearing 689 

Tares 74,  75 

Tarrying 295 

Tarsus 610,  689 

Taxation 299 

Teach 27,  46 

Teachers 185,  200,  205,  586,  620 

Eastern 690 

true 126,  461 

Teaching 570 

faithful 128 

Tears 427,  428,  509 

Temperance 413 

Tempest,  Christ  stilling 206,  207,  338 

Temple,  a  market 113 

as  it  should  be 113 

Christ  greater  than 67 

Christ  in 248,  259,  485 

desecrated 131,  249,  502 

destruction  of 132 

of  God 663 

purification  of. 113,  453 

service 289 

stones  of 4i09 

Tempt 36 

Temptation 21,  36,  .314,  315,  417 

of  John  the  Baptist 448 

of  the  good 183 

resisting 340 

Tennyson's  motto 171 

Tent  making 665 

Tertullus 701 

Test,  of  familiar  things 69 

Testament,  defined 7 

Testimony 61,  130,  450,  555 

of  John 333 

of  Paul 713 

Thankfulness 81 

Thanksgiving 219,  220 

Theophilus 289 

Theory  and  experience 495 

Theudas 589 

Thinkers 464 

Thomas 506,  507 


■746 


PAGE. 

Thorns 73 

crown  of. 165 

Thoughts 52 

revealed 640 

Tiberias 308 

Tiberius 405 

Tidings 626 

Tiling 322 

Time 506 

Times  in  Church  History 647 

Timothy 644 

Tithe 129 

Tittle 27 

Tomb 130,  433 

Tombs,  famous 208 

Tongue 122,  227,  687 

Tongues,  of  fire 564 

unlinowu 564 

Touch  not 549 

the  awakening 92 

Tradition 223 

Trance 616 

Transfiguration 91,  233,  347 

and  Calvary 346 

picture  by  Raphael 235 

Treasure,  object  of 718 

Treason 160,  266 

Treasure 38 

in  Heaven 38,  366,  395 

worldly 38 

Treasures,  hidden 77 

Treasury 78,  258 

Tree,  green  and  dry 428,  529 

Treves,  holy  coat  of 221 

Trials,  benefit  of 159 

of  good 155,  728 

Tribulation 136,  534 

Tribute 94,  122 

Trifles 547 

Trinity 292,  492,  503 

Troas 677 

Troubles  of  wise 138 

Trust 524,  657 

Trusts 142 

Tr^ith,  172,   324,   386,  470,  492,  495,  541, 

542,  587 

and  righteousness 697 

champions  of 649 

doing  the 458 

in  a  well 228 

searching  for 555,  615 

sold    414 

spreading  nature  of 669 

triumphs  of 155,  405 

Truths,  great 700 

Tunis,  tombs  at 130 

Turban,  origin  of 171 

Turning  points 264 

Twain 99 

Tyrannus  671 

Tyrant 122 

Tyre 683 

Unbelief 215,  236,  237,  295,  480,  491,  513 

Uncleanness 224 


PAGE. 

Undergirding 718 

Undertakings 50 

Unfaithful 144 

Universe,  God's  care  of 96 

Unselfishness 723 

Usury 144 

Utilitarianism 673 

Vagabond 672 

Vail  rent 430 

Vengeance 350 

Venomous  animals 724 

Verily 27,  115 

Vine  and  branches 528 

true 528 

Vinegar 165,  169 

Vineyard 251,  252,  404 

Viper 19,  724 

Virgin 292 

Virtue 104,  480,  492 

Vision 290,  567 

Voice,  hearing  a 609 

Vows 80,  668 

Waiting 431,  461 

Wallet 328 

War 411,  699 

horrors  of 136 

Warfare  within 268 

Warning 683 

Watch 154,  263 

of  the  night 81 

Watchers,  at  cross 166 

Watchfulness 420 

Watching 412 

Water  carrier 266 

of  life 461,  462 

pots 452 

Way,  truth  and  life 524,691 

Ways  diflerent 462 

of  life 568 

prepared 249 

Weak   eyes 125 

Weapons 538 

Wedding  garment 121 

Weep  for  yourselves 427 

Whatlack'l? 102 

What  shall  we  do  ? 310 

Wheat 515 

Whole 55 

Whosoever 475 

Wicked,  opportunities  for 137 

reward  of 142,  568 

shun  personal  responsibility 424 

Wickliflfe,  ashes  of 131 

Widow,  importunate 393 

son  of 331 

Wife 100 

Wilderness  of  Juda;a 18,  21,  181 

table  in 228 

Will 35,  637 

Wind,  velocity  of 720 

Wine,  new  in  old  bottles 324 

sweet 666 

Winnow 119 


SUBJECTS. 


U7 


PAGE. 

Winter 502 

Wisdom 697 

Wise  and  simple 65 

Wishes 92,  108 

a  mother's 108 

Wit,  sharpness  of 664 

Witness-bearing 709,  711 

Witnesses 531 

false 156,272 

to  truth  of  Jesus 235,  605 

Woe 333 

Wolf 43 

Woman 545,  654 

at  Passover 306 

bowed  by  infirmity 372 

Eastern  contempt  of 463 

ministry  of 464 

Wonder 186,  207 

Wonderful 226 

Word,  living 598 

of  God 343,  491,  577 

the  prolific 73 

Words 116,  461 

idle 71 

power  of 549 

treacherous 159 

Work 106,  263 

majesty  of 652 

Working  for  Christ. 354,  647,  723 

Workmen  wanted 57 

World 598 

and  Church 200,  206 

children  of 385 


PAGE. 

World,  Christian  in '. . , .     723 

commendation  dangerous....   .. .     327 

end  of  the 133,  262 

judgment  of 156 

love  of  the 327,  397 

market-place 107 

separation  from 530,  617 

this  and  the  next 387 

to  be  dreaded 636 

to  come 406 

vanity  of  pomp  of 80,  365 

Worldliness 127,  366 

Worship  of  men  forbidden 618 

place  of,  desecrated 113 

public 540 

religious 113 

true 318,  463 

Wrong  heartedness 604 

suffer  rather  than  do 327 

Yoke 66,  647 

Youth,  energy  of 601 

Zaccheus 396 

Zachariah 131 

Zacharias 289,  297 

Zeal,  Christian 625 

false 157,  160 

superstitious 222 

Zealots 58,  562 

Zebulun 22 

Zinzendorf .,.,.,,,  1 1  r  ff     114 


INDEX  IL 

ANECDOTES  AND  ILLUSTRATIVE  MATTER. 


PAGE. 

Abide 216,  436 

Abilities 452 

Ablutions 519 

Aceldama 161 

Account,  strict 399 

Affliction,  benefit  of 508 

Afraid,  be  not 666 

Agency,  human  and  divine 566 

Agora 661 

Alarm,  a  sudden 392 

Almsdeeds 614 

Always  ready 140 

Ambassador,  diity  of 326 

Ancestry 12 

memory  of 313 

pride  of,  rebuked ■ 313 

Angel-face 592 

Angels,  guardian 605 

ministry  of 155,  183,  420,  629 

song  of 301 

Anger,  justifiable 194 

Answer,  soft 29 

Anticipation 535 

Antiocb,  church  at 625 

Antipatris,  site  of 700 

Anxiety 39 

ApoUos,  modern 670 

Apostasy,  crime  of. 158 

Apostate,  Julian  the 154,  293 

Apostles 58,  196,  555,  690 

and  people 586 

threatened 581 

Apostolical  philanthropy 627 

succession 57,  58,  550 

Apparel,  royal 631 

Appeal  to  Caesar 707 

Appearances,  false 130,  482 

Aquila  and  Priscilla 665 

Areopagus 662 

Arise,  I  will 381 

Armor,  a  strong  man's 360 

invisible 418 

Arnold,  Benedict 94 

Ascension 562 

Aspiration 458 

Ass Ill 

symbol  of  peace Ill 

tradition  of 247 

Atonement 522 

Attitude , 337 

Augustan  band 716 

Avarice 39,  103,  148,  149,  232,  367 


PAGE. 

Backsliding 422,  540 

Balm  of  Gilead 99 

Banquet,  Persian 375 

Baptismal  vows 182 

Beatitudes 24 

Bede,  Venerable 655 

Beggars  at  gate 572 

Beginnings,  small 75,  372 

Being  let  go 582 

not  having 365 

Believer,  reward  of 104 

Believing  without  seeing 436 

Beneficence 145,  227 

systematic 684 

Benevolence 682 

illustrated 375 

Bereavement 506 

Best  last 453 

Bethany 246,  401,  507 

sisters  of 357 

Bethesda 467 

Bethlehem 16 

Betrothal 13 

Bible 495,  689 

a  mine 364 

reading 484,  660 

study 650 

the  neglected 435 

to  be  understood 606 

Bigotry 623 

cruelty  of., 623 

envy  of 624 

in  the  graveyard 603 

of  Romanism 623 

Blasphemer,  terrible  death  of . . . .' 197 

Blessings  deferred 631 

Blind  boy  at  Dublin 66 

girl 36 

guide 127 

man 29,  245 

taught  to  see 493,  495,  497 

Blindness 328,  396 

causes 110 

judicial 174 

of  heart 110 

transient 69 

Blood  on  your  own  heads 666 

Body  and  soul. 91 

Bold  and  tender 683 

Boldness,  Apostolic 688 

before  rulers 679 

Christian 682 


750 


INDEX  II. 


PAGE. 

Boldness,  examples  of 260,  582 

Born  again 383,  456 

Borrowed 112 

Boundary  line 302 

Boy's  letter  to  Clirist 82 

Bread,  Arabs'  respect  for 472 

the  true 475,  477 

Breakers,  noise  of 720 

Bribe  oflered  to  a  judge 705 

Bunyan 579,  656 

Burdens 126,  644 

Bushuell,  last  sermon 682 

Business,  the  Master's 307 

Caesar 106 

dues  of 122 

Cajsarea 613 

Call,  a  sudden 384 

in  the  dogs 86 

Called  and  chosen 107 

Calling,  fixed 605 

noblest 321 

Calumny 69 

Cana 451 

Canaan,  woman  of. 85 

Care 40 

Carpenter's  son 78 

Catholicity  of  true  religion 663 

Cedron,  crossing 652 

Celibacy 100 

Ceremoniousness,  Chinese 375 

Character 139,  289 

Charity,  real 146 

Cheerfulness  in  work 106 

Chesterfield,  Lord 362 

Chiefs  of  Asia 674 

Child,  death  of  a 341 

faith  of  a 95 

lost 306 

what  manner  of 237 

Children,  conversion  of 95,  242,  395 

death  of 55 

hindered 127 

naming 296 

training 652 

under  Christianity 101 

worth  of. 348 

Chorazin 64 

Christ ..  .90,  148,  271,  326,  355,  427,  447, 

448,  470,  587 

a  foundation 518 

a  King 162,  407,  514,  541 

apiiearances  after  resurrection. . . .     281 

a  prophet 565 

ascension 439 

ashamed  of 232,  365 

a  teacher 46,  206.  577 

at  the  helm 82,  221 

attraction 272,  51 G,  517 

authority 115,  250 

before  Pilate 163 

birth 14,  15 

burial 279 

calls  sinners 53,  476 

coming  to 66,  189,  476 


PAGK. 

Christ,  compassion 219 

confessing 61,  194,  213,  231,  346 

confidence  in 344 

death 169,  546 

denial 539 

denunciations 408 

divine  humanity  of 292 

Divinity. .  ..89,  230,  231,  460,  472, 

488,  580 

entry  into  Jerusalem 247,  401 

everlasting  name Ill 

everywhere 221,  613 

example 109 

fame 195 

family 72 

fellowship  with 26,  580 

following 49,   321,  432,  449 

friendship 151,  280,  530,  561 

fulness 413,  514 

gift  of  God 461 

glory 233 

God  in 404,  525 

helping  disciples 450,  526 

here  and  in  heaven 477,  570 

hope  in 545 

humiliation 11,  49 

imitating  silence  of 425 

indwelling 221,  537 

innocence 424,  427 

joy  in  disciples 89 

knowledge  of 470,  498 

Light  of  world 518 

looking  to 108 

love  of 53,  224,  235 

lowliness  of 300,  547 

making  known 345 

manifestations  of 221,  526 

miracles 345 

misunderstood 196,  445 

munificence  of 232 

murderers  of 427 

near 65 

nearer  to 89,  537 

need  of 628 

omniscience 227 

only 92,  110 

opposing 405 

our  Captain 338 

our  Judge 91 

our  ladder 451 

our  Rest 65 

our  Saviour 322 

passion 158 

power 219,  318,  485 

precious  blood  of 416 

Prince  of  Peace. Ill 

rejected. . .  .51,  118,  130,  446,  488, 

493,  511 

rejoicing  in 633 

reliance  on 567,  678 

resurrection  174,  433,  569 

revealer 447 

room  for 22,  300 

seeking 40,  188,  245 

service  of 146,  265 


ANECDOTES  AND  ILLUSTRATIVE  MATTER. 


751 


PAGE. 

Christ,  suffered  for  ua.  .90,  107,  118,  147, 

167,  278,  321 

superiority  of 157,  465 

temptation 183,  315 

the  great  Healer 99 

the  hand  that  struck 540 

the  true 87 

tbe  Way,  the  Truth  and  the  Life. .     524 

unrecognized 81 

unworldly 114 

victory  of 423 

virtue  of 275 

witnesses  of 446 

words 316,  320 

work 353,  545 

Christian,  blessedness  of 536 

dignity  of 349 

earnestness 64,  681 

growth 670 

happiness 63,  64 

in  persecution 590 

make  me  a 624 

origin  of  name 262,  626 

Christians 262 

aged 305 

almost 715 

are  sealed 502 

disagreements  of 596 

early 677,  729 

legal 646 

neglect  of 572 

nominal 371 

real 542,  584 

separate 530 

Christianity 125 

and  childhood 349 

antagonists  of 590 

benevolence  of 356 

distinctions  in 622 

divine  origin  of 586 

evidences  of 458,  592 

joyousness  of 603 

missionary 567 

mission  of  632 

primitive 583 

progress  of 438,  726 

security 602 

Christina  the  martyr 104 

Christmas 301 

Chrysostom 523,  581 

Church,  before  Reformation 597 

endurance 537 

formalism 222 

of  future 462,  633 

pillars  of 113 

prison  literature  of 728 

true  value  of 633 

Circumcision  of  Timothy 652 

Clean 528 

Clearing  ground 647 

Clouds  from  the  west 522 

Coinage,  ancient 405 

Comfort,  power  of 531 

Commandment,  the  eleventh 522 

the  hardest 387 


PiGE. 

Commandments,  keeping 28 

Communism 571 

Compassion,  habitual 356 

Complaints  answered 707 

Confession  before  salvation 462 

Confidence 721 

in  God 50,  367 

sin  striking  blow  at 584 

Congregation 662 

Conscience,  accusing 79,  344 

beauty  of 486 

power  of 217 

roused 119,  354 

Consolation  in  trial 697 

Conspiracy,  a  cruel 512 

Contention 652 

Continuance 461 

Conversation,  religious 434 

strange 389 

Conversion 340,  657 

a  reality 609 

a  singular 331,  692 

first  Orlya 104 

God's  method  of 609 

marks  of 243,  609 

necessary 455 

of  a  sailor 82,  103 

of  a  soldier 311,  699 

of  Col.  Gardiner 169,  691 

of  Hervey 123 

of  infidel 323,  691 

of  Wilberforce 613 

prompt 698 

remarkable 331 

sudden 609 

transformation  by 210,  612,  693 

Conviction 117^  119 

Corban 33!  223 

Corinth 6(55 

Cornelius '.615,  619,  624 

Corruption  of  Jews 688 

preservation  from 240 

Counterfeit  coin 406 

Courage,  Christian 641,  642,  684 

moral 279 

true '     574 

Courtesy,  royal 710 

Covetousness 'ib'4*  367,  386 

Creation  and  resurrection 123 

Credulity \\\     688 

Criticism gs 

Croesus 40 

Cromwell,  advice  of. 84 

Cross .545,  546 

bearing i65,  276 

death  of  the 166 

fighting  under 428 

power  of  the 575 

story  of  the 147 

title  on 429 

use  of  the 429 

Crown  of  thorns 165,  276,  643 

Crowning  the  king 112 

Crucifixion,  heathen  testimony  to 166 

sufl'erings  of. I66 


1 52 


INDEX  II. 


PAGE. 

Cruelty,  Spanish 147 

Cup  of  cold  water 239 

Curiosity,  useless 517 

Custom,  Egyptian 54 

old  one  in  modern  times 306 

power  of 686 

Customs 655 

Damascus 608,  611 

Saul  at 609 

Dancing 80,  217 

Danger 686 

Darkness,  Bible  meaning 421 

rather  than  light 458 

to  light 711 

David  and  Solomon 599 

Dayspring 298 

Day's  work,  good 552 

Deacons 591 

Dead  yet  speaking ,80,  311,  378 

Deaf 459 

Deafness 337 

Death,  fear  of 548 

glorifying  God  in 554 

of  Abp.  Usher 123 

of  Beveridge 88 

of  Stephen 600 

Decrees 652 

Deed,  fragrant 513 

Deeds,  better  than  words 504 

good 149 

Delay,  danger  of 352,  705 

fatal  results  of 371 

Deliverance 297 

providential 588 

Demoniacal  possession 655 

Demoniacs 51,  208,  339 

Demons  cast  out 195 

Designs,  great 494 

Desires 234 

Devil  defeated 186 

men  more  wicked  than 209 

method  of 315 

subtlety  of 210 

Diana,  image  of 675 

Diazius  the  martyr 160 

Difference,  no 647 

Difficulties 645 

Difficulty  solved 617 

Disciple,  a  strange 496 

Disciples,  secret 341,  547 

Discipleship 506 

Disputation 592 

Division,  result  of 501 

Divorce,  Arab 99,  100 

Doctrine 88 

Doubt,  removal  of 332 

influence  of  ours  upon  others 291 

Doubter  convinced 290 

Dreams 16,  567 

remarkable 116,  307,  385 

Drowsiness  by  grief 270 

Duties  left  undone 363 

Duty 50,  338 

to  God 581 


PAGE. 

Earth,  obscurity  of 13 

Easter  Sunday 647 

Eastern  story 334 

Echo 41 

Effects,  power  known  by 456 

Eleventli  hour 105 

Elogia 699 

Elymas 634 

Endurance 60,  135 

Enemies,  contjuering 328 

treatment  of 31,  327 

Engrafting 70 

Envious  thoughts 691 

Envy,  denominational 638 

illustrated 107 

power  of 468 

Ephesus 671 

Epicureans 662 

Essentials 240,  646 

Eternal  life 101,  243 

Euroclydon 718 

Evangelist 684 

Evidence,  experimental 471 

Evil 37 

Exaggeration,  avoid 702 

Example,  a  noble 520 

force  of 520 

Exclusion 142 

Experience,  and  theory 483 

standard  of 457 

Eye,  inner  and  outer 93 

offending 29 

on  ships 718 

Fable  of  covetousness 170 

Faith    236,  466,  642 

and  love 226 

and  sight 230 

and  works 484 

calmness  of 719 

connecting  link 575 

eclipse  of 230 

for  others 190 

God"s  regard  for 236 

honored 323 

illustrated 249 

in  darkness 229 

influence  of 575 

joins  to  God 94 

justified 663 

mighty 390 

of  a  child 214,  239 

riches  of 213 

saving 330 

simple    82,  360,  460 

simplicity  of '160 

strengthened 4(;7 

submission  of 225 

triumph  of 56,  213,  348 

unto  death 269 

want  of 93,  348,  437 

weak 50,  237,  341 

Faithful  in  little 386 

Faithfulness,  ministerial 6£0 

rewarded  104,  ?10 


ANECDOTES  AND  ILLUSTRATIVE  MATTER. 


753 


PAGE. 

Falsehood,  parental 584 

resisting  422 

Fame 186,  632 

Family,  faults  in 505 

Farmer,  the  foolish 366 

Fasttlays 324 

Fasting 38,  54,  193 

Father,  a  devoted 42,  212 

Fatherhood,  Divine 489 

Fatherless  children 491 

Fault-finding 83 

Faults 84 

Fear,  needless 473 

of  man 61 

Fidelity 684 

Christian 417 

of  Polycarp 377 

religious 417 

Fig-tree 451 

cursed 114 

Filled 565 

Fire,  how  to  keep  up 724 

low 84 

Fish,  the  great 361 

Fishers  of  men 552 

Fishing 184,  553 

Following  Christ 184 

fully 231 

Footprint 509 

Forbearance,  Divine 252 

Forethought 378 

Forgiven  sinner 335 

Forgiveness 36,  37,  97,  190,  712 

joy  of 98,  487 

of  sin 190,  550,  638 

spirit  of 98 

Forms 646 

Forsaken  of  God 168 

Foundation,  only  sure 329 

Fragments,  take  care  of 87,  473 

Freedom,  in  God 490 

Friendship 156,  698 

image  of 479 

sinful 456 

Frivolitiea  of  the  age 571 

Fruit 44,  529 

Fruitfulness 114 

Future,  consider  the 378 

state 407 

Gadara 208 

Galatia 653 

Gallio 666,  667 

Gaoler,  a  merciful 727 

Garibaldi 96 

Garments,  in  way 112 

Garrick,  on  preaching 84 

Ganger  Liz 54 

Genealogies 11,  313 

Genius 459 

Gerhard,  Paul 104 

Gethsemane 152,  269 

Gibbs,  the  pirate 77 

Gift  of  God 461 

Giving 43,  58,  264,  265,  682 


PAGE. 

Giving,  cheerfully 258 

Goads,  Eastern 711 

God,  a  king 37 

a  present 597 

before  Caesar 254 

bless  you 391 

calls  of 132 

cause  of 587 

communion  with 187 

compassion  of 421,  598 

contending  against 632 

glory 300 

government  of 299,  488 

grace  of 341 

guidance  of 616,  623 

in  history 636 

joy  at  sinner's  return 384 

life  of  world 589 

manifest 527 

moves  men 663 

name 35 

near 604,  663 

need  of 666 

nothing  lost  by  serving 400 

obligation  to 252 

omnipresence 252 

power  and  wisdom 295,  340 

resignation  to  will  of. . . .  65,  303,  668,  685 

thoughtfulness 317 

turning  to 644 

vindicates  honor 197 

with  us 292 

Godhead,  fulness  of. 468 

Golden  rule 256 

application  of 124 

Good,  deeds 149 

doing 31,  32,  144,  240,  494 

no  doubt  about 102 

out  of  evil 699 

Goodman 267 

Gospel 181 

always  needed 339 

best  in  simplicity 344 

feast 120,  376 

for  Gentiles 639 

hindrances  to 73 

making  light  of. 120 

morality  of. '. . .  649 

"my" 672 

needs  attuned  ears 353 

not  gloomy 648 

power  of. 73 

spread  of 343 

stir  about 673 

sublimity  of. 568 

success  of. 282 

test  of 661 

tested  at  Jerusalem 661 

to  save  humanity 648 

universal  adaptation 136 

Gospels,  same  origin 66 

Grace 251,  664 

all  through 622 

before  meat 220 

free 368 


754 


INDES  II. 


PAGE. 

Grasa  for  the  oven 40 

Gratitude 368,  391,  468,  574 

for  beneficence 227 

for  deliverance 723 

practical 212 

tested 225 

Grave 547 

lighted 568 

Greeks  and  Grecians 225 

Grief  rebuked 549 

Grieved 578 

Growth 204 

Guests,  uninvited 334 

Guide,  a  blind 127 

Guilty,  hope  of. 475 

Guyon,  Mme 656 

Habit,  power  of  85 

Handkerchiefs 671 

Hands,  into  thy 431 

Hardness,  enduring 260 

Harm,  do  thyself  no 657 

Harmony 202 

Harvests 36 

Healing 725 

Hearers,  four  kinds 74 

profitable 195 

wayside 73 

Hearing  the  Word 73,  203,  229,  337 

with  profit 202 

Heart,  for  heaven 455 

known  by  life 85 

opened 654 

pre-occupied 224 

seat  of  trouble 191 

worship 223 

Heathen  better  than  Christians 71 

Heaven,  a  three-tent 347 

nearness 357,  532,  533 

no  strife  in 696 

not  wanting  to  go  to 95 

ready  for 139 

recognition  in 92,  123 

singing  in 268 

voices  from 123 

Help,  mutual 52 

not  delayed 505 

Hem  of  garment 55 

llerod,  death  of 631 

governed  by  fear 79 

Hindering 364 

Hindrances 246 

History 612 

inner  reading  of 137 

Holiness,  every  day 536 

Holy  Spirit,  coming  of 565,  569 

drawings  of. 571 

power  of. 438 

want  of 565 

witness  of 460 

work  of 455,  532 

Home 295,  524 

Honesty 585 

Horn  of  my  salvation 297 

Hosanna 112,  401 


Hospitality 618,  725 

Hottentots'  praying  place 81 

Hour,  the  unknown 138 

House  of  God,  desecration  of 113 

reverence  for 403 

of  Simon  the  Tanner 617 

to  house 59 

Humility 24,  294,  330,  519,  643 

apostolic 416 

exhortation  to 397 

feigned 416 

greatness  of 417 

Husband  and  wife 241 

Hypocrisy 41,  257,  405. 

does  not  disprove  religion 564 

Hypocrites 130 

Ideas,  association  of 604 

Ideal,  Christian 109 

Idolater,  an  old 643 

Idolaters,  self-interested 674 

Idolatry 599 

Ignorance  of  Christ 463 

Imprecation,  fearful 164 

Impressions,  good 532 

lucapables 251 

Incarnation 13,  125 

Inconsistency 125 

Indolence 71 

Infallibility 447 

Infidelity  and  Christians 32 

wreck  of 405 

Influence,  silent 373 

small 27 

Injuries,  forgiveness'of 389 

not  made  public 96 

Injustice 274 

punishment  of 426 

worse  than  poverty 426 

Innocence  persecuted 704 

Inspiration 636 

Insults,  bearing 158 

Intellect,  mistake  of 492 

Intolerance 349,  350 

Investment,  profitable 385 

Irreverence,  rebuked 403 

Israel 12 

James 648 

Jealousy 659,  694 

Jerusalem,  Christ  weeping  over 402 

destruction  of. 261,  410 

view  of 409,  411 

Jesus,  burial  of. 170 

character  of. 22 

Christ  and  Barabbas 162,  275 

love  to 305 

name  of. 292,  304 

only 234 

personal  appearance 308 

purity  of 539 

sentence  of 164 

striking 540 

trial  of. 539 

weakness  and  strength  of. 516 


ANECDOTES  AND  ILLUSTRATIVE  MATTER. 


if  55 


PAGE. 

JesuB,  we  would  see 515,  516 

Jew,  couversion  of 14,  542 

Jewell,  Bp 159 

Jews,  puuishment  of 404 

John,  the  Apostle 521 

the  Baptist 20,  308,  309 

Joppa 615 

Joseph  and  Nicodemus 431 

type  of  Christ 594 

Jot 27 

Joy,  Christian  evidence 640 

of  finding  Christ 464 

of  forgiveness 98 

Jndaism  and  Christianity 668 

Judas 266,  479,  521 

a  modern 160 

repentance  of 420 

Judge,  indefatigable 706 

inllexible 709 

menserving 544 

upright 708 

Judging  ministers 63 

tact  in 483 

wrongly 485 

Judgment  day 132,  146,  469,  664 

false 328 

Just  for  unjust 431 

Justice 276 

appeal  for 424 

illustrated 543 

importance  of 544 

mockery  of 423 

Justification  by  faith 638 

Justus,  house  of 666 

Khamb-tree 381 

Kindness,  an  officer's 330 

King-ambassador 403 

another 660 

daughter  of. 198 

Kingdom,  keys  of 89 

of  grace  and  glory 204 

of  heaven 22,  35,  660 

pressing  into 387 

Kissing,  as  salutation 334 

Knowledge,  growing  in 396 

partial 396 

saving 535 

Knox    635 

Laborers,  hiring  in  East 105 

Lamb,  among  wolves 352 

tenderness  for 499 

type  of  Christ 448 

Language 566,  689 

English 689 

not  to  be  abused 70 

Last  Supper 151 

Late,  too 140 

Law  of  use 400 

Laws,  Divine  and  human . .    406 

Lawson.  Dr 127 

Lawyers  without  justice 701 

Lazarus 508,  510,  512 

Leaven,  how  it  works 76 


FAOE. 

Leavening,  signs  of 76 

Lepers 47,  188 

in  Morocco i 391 

Leprosy 46 

Lewd  fellows 659 

Lie,  acting  a 685 

sticks 586 

Lne,  a  true 314,  470 

for  Christ 650 

giving  for  others 109,  502 

in  death 407 

one  in  world 373 

restoration  to 610 

spiritual 551 

the  matchless 608 

twofold 479 

under  God's  care 135 

Light 38,  203,  337,  487 

clearer 670 

in  every  part 362 

in  grave 434 

overpowering 608 

responsibility  for 469 

Lights , 469 

many 677 

Lilies 39,  40 

Lives 46 

Locusts 18,  19 

Lord's  Prayer 35,  358 

Supper 268,  416 

equality  at 416 

preparation  for 415 

Lost 398 

Louis  XIV 74 

Love 521 

brotherly 256 

Divine 505 

giving  expression  to 334 

of  glory 5L5 

test  of 124 

.     to  Christ 62,  653,  554 

to  God  and  man 124 

Lowly  birth 215 

Lucifer 354 

Luke 653 

Gospel  of 439 

method  of 289 

Lukewarmness 134 

Luther,  temptation  of '.  315 

Magnanimity 127 

Divine 373 

Magicians 672 

Magistrate 667 

Maid  at  inn 82 

Majesty,  overpowering 538 

Malefactor,  dying 430 

Malta 723 

Man,  dignity  of 68 

extremity  of 467 

Manna  in  Turkey 475 

Marching  orders 282 

Marcian  rebuked  by  Polycarp 634 

Mariolatry igs 

Mark .......'.  651 


156 


INDEX  II. 


PAGE. 

Mark,  close  of  Gospel 282 

Market  place,  religion  in 661 

Marriage,  a  happy 100 

Eastern 140 

indissoluble 241 

none  in  heaven 254 

religion  in 100 

Martyn,  H 379 

Martyr,  first 502 

support  of 238,  304 

Mary 280,  289,  549 

Mason,  Sir  J 81 

Massachusetts,  Charter  of G53 

Massillou 74,  680 

Memory  aiding  faith 88 

Men  represented  by  animals 42 

Mercy 25,  294,  295,  328 

and  sacrifice 67 

Mind,  cultivating 145 

Minister,  a  disinterested 591 

a  zealous 591 

Ministered 48 

Ministry 318,  356 

joy  of 109 

Miracle,  amazing 360 

Miracles,  glory  of  Christ's 598 

not  necessary 214 

purpose  of  ChristV 207 

vindicated 53 

Misery,  shunning  sight  of 355 

Misrepresentation 686 

Missionary,  a  child 212 

Christian 645 

farewell 683 

Missions,  need  of 57 

origin  of  American 75 

Mites,  widow's 408 

Mob 317 

Money,  impotence  of 605 

Monks,  the  three 604 

More,  Sir  T 602 

Moses,  in  Egypt 596 

preservation  of 595 

Mother 225,  523 

Mourning  for  dead 55,  171,  214,  388,  509 

Mouth,  smiting  on 695 

Moving  power 392 

Multitude  fed 210 

Murmuring    106 

Mustard  seed 205 

Mysteries 201,  214 

Nazareth  317 

synagogue  at 215 

Near 257 

Need  at  home 573 

Neglecting  religion 553 

the  rich 101 

Net,  pulling  in 552 

Neutrality 70,  361,  729 

Noble  660 

Oaths,  ancient 128 

Obedience 44,  117,  415 

and  love 526 


Occupy  till  I  come 369,  399 

Oftending  nobleman 63 

Old  age 685 

and  new 324 

permanence  of 324 

Opinion,  conflict  of 481 

Opposition 192,  485,  711 

help  of 481 

Orator 643 

Other  side 100 

Paine,  T 490 

Palestine 363 

Parables,  interpretation  of 117 

nature  and  use  of 76 

Parents,  duty  to 83 

vain  wish  of 108 

Passover    149 

Pathos,  power  of 383 

Patience 410 

Paul,  accusers  of 703 

and  Barnabas 651 

and  Nazarite  vow 687 

and  Timothy 644 

a  servant 719 

at  Rome  and  afterwards 730 

a  year  in  life  of 676 

example  of 702 

methods  of 651 

position  and  character 689 

prisoner 728 

visit  to  bay  of 721 

wisdom  of 721 

Peace 62 

Christian 437,  550 

my    527 

proclamation  of 301,  343 

satisfactory 437 

Peacemaker 25 

Pearl  of  great  price 77 

Pen,  the^gokleu 359 

Perfection 32 

Persecution.  .130,  131,  134,  327,  531,  582, 

587,  588,  628,  656 

Persecutor 17,  588,  596 

converted 612 

Perseverance 374,  713 

in  doing  good 486 

in  purpose 678 

Persistency 630 

Personal  eflbrt 86 

Persons,  respect  of 620 

Peter 563,  621,  629 

and  Cornelius 619 

penitence 422,  423 

wife 186 

Pharisaism  rebuked .68,  118 

Pharisees 28,  33,  68 

Phiiij)  of  Macedon 98 

Phylacteries 126 

Physician,  qualification  of 80 

the  great 319 

Physicians  in  East 465 

Phrvgia 653 

Piety,  early 242,  652 


ANECDOTES  AND  ILLUSTRATIVE  MATTER. 


757 


PAGE. 

Piety,  paraded 486 

Pilate,  character ; 160,  425,  541 

fear 164,  276 

I'iratea,  scrupuloua 129 

Plot  discovered 697 

i'oison-mills 51 

Pomp,  vanity  of  regal 709 

Poor    24,  S26 

deatli  of 388 

pillaging 513 

remembering 149 

Potter's  field 161 

Poverty,  vows  of 59,  102 

wealth  in 573 

Power,  delegated 543 

to  bless 579 

Pmctical  hearera 74 

Praise,  coveting 116 

duty  of 402,  574 

eternal 573 

I»rayer    36,  237,  312,  322 

a  good 42 

a  mother's 85 

answered 290,  723 

boy's 114 

constancy  in 187,  394 

delay  in  answering 525 

fisherman's 719 

for  Christ's  kingdom 233 

for  enemies 601 

for  son 93 

for  those  in  bonds 628 

Hottentot's 354 

ignorant 244 

influence  of 250 

In  name  of  Christ 533 

morning 311 

need  of 347,  473 

of  children 114 

of  unbelieving  man 98 

perseverance  in 42,  86,  325 

power  of 34,  629 

private 33,  220 

Sir  John  Mason  on 81 

to  be  unceasing 393 

united 97,  115 

Preacher,  court 606 

earnest 198 

ungodly 127 

with  hot  hearts 641 

Preacliing  Christ 257,  607,  611,  625 

dread  of 607 

eflective 319 

flowery 349 

foolishness  of 713 

Holy  Spirit  in 311 

intelligible 348 

modes  of 189.  351,  678 

personalities  in 253 

powerful 310,  651 

simple 518 

successful 78,  121 

that  is  needed 672 

true 310 

Pr^adice 57,  701 


Prejudice,  influence  of 496,  497 

unconscious 482 

Preoccupation 336 

Preparing  way 181,  298 

Presence  of  evil 75 

Present,  concern  for 475 

Pride  before  fall 152 

Prisoner,  a  happy 700,  728 

Problem 623 

Procrastination 705 

danger  of. 664 

Prodigal  reclaimed 382 

sou 383 

Profane  swearing 30,  128,  274 

Promises 298 

casket  of 593 

reliable 636 

riches  of. 693 

treatment 508 

Prophecy 138 

fulfilment  of 182 

imagination  and 409 

Provided  for  in  the  world 381 

Providence 17,  61,  81,  266,  365,  371,  619 

care  of 388,  418 

Prudence 59 

Punishment,  innocent  for  guilty 544 

of  sin 77 

sudden 370 

Purity 25 

Purpose,  power  of 668 

singleness  of 678 

Questions,  four 122 

Raiment,  stripped  of 277 

Ramah 16 

Rashly,  do  nothing 675 

Readiness 141 

Reason,  unsauctified 481 

Recognition,  a  strange 126 

Reconciliation 28 

Recorded,  everything 364 

Redeemer-judge 469 

Redemption,  sign  of  approach 411 

Reed 333 

Reform,  partial 71 

Reformation,  sham '. 672 

Reformers,  world's  opinion  of 714 

Rejoicing 608 

Relation,  our  nearest 338 

Relationship 338 

Relics,  the  best 222 

Religion,  influence  of 660 

natural 663 

renews  youth 291 

true 147 

Remembrancer 527 

Repentance 183,  270,  625 

and  faith 679 

delayed 374,  576 

how  to  spell 18 

late 142,  371,  429 

Reproof 696 

need  of. 217 


758 


INDEX  II. 


PAGE. 

Resignation 153,  154,  270 

happy  in 419 

Responsibility 399,  496,  530 

Restitution 398 

Resurrection... 71,  171,  433,  436,  454,  548,  637 

design  of  Clirist's 564 

emblem  of 123 

memory  of 548 

witness  of 564 

Reticence,  remarkable 425 

Retreat,  no  ! 351 

Revenge 30,  350 

a  noble 218 

Reviling,  ungenerous 167 

Revolutionists,  Paul  prince  of 701 

Reward,  a  divine 107 

expectation  of 33,  106 

of  following  Christ 395 

Rhoda 630 

Rhodes 683 

Rich,  death  of  the 366,  388 

neglected 101 

the  poor 103,  329 

without  money 604 

Richard  1 119 

Riches,  care  of 202 

influence  of 103 

torment  of 395 

useless  243 

Right  is  might 658 

Righteousness 25 

enemy  of 634 

Rights,  vindication  of 658 

Rock,  clingmg  to 626 

foundation 45,  89 

Roman  colony 654 

pleaders 701 

Rome,  way  to 673 

Romish  forgiveness 52 

Rutherford,  S 656 

Sabbath,  blessings  of 66,  67 

clears  our  view 325 

for  man 193,  325 

observance  of 372,  374 

recognition  of 562 

rest  of 432 

Sacrifice,  human 599 

Saddacees 87 

malignity  of 706 

Safety,  dreams  of 722 

Sailing,  dangerous 717 

Sailors,  a  word  to 206 

Saintliness  and  learning 65 

Saints  in  heaven 255 

Saladin  the  Great 137 

Salt 26 

Salutations 649 

Salvation 499,  645 

afreegift 377 

for  all. 618 

need  of 344 

not  compulsion 121 

simplicity  of  way  of 456 

Sandals 20 


PAGE. 

Satan  21 

in  synagogue 318 

misrepresentation 618 

transformed 69 

Saul,  personal  appearance 636 

Saved,  almost 715 

by  losing 346 

Save  him  !  he  is  my  brother 450 

Saviour 13 

seeking  the 474 

what  he  wants 616 

Sceptic  convinced 663 

dying 503 

Scholar,  a  diligent 200,  201 

Schools,  Jewish 690 

Scoflers  silenced 410 

the  three 638 

Scourging     694 

Scriptures,  mighty  in 669 

Scrupulous  pirates 129 

Scrupulousness,  false 641 

Search-warrant 471 

Secret,  keeping 234 

Sectarianism 56 

Seed,  by  wayside 19li 

Seeds,  two 204 

Seeking  and  finding 359,  380 

Self-denial 90,  243,  310 

distrust 150 

interest 673 

revelation 480 

righteousness 394,  711 

sacrifice 369,  507,  511,  529 

Selfishness 367 

Sentinels,  heart 369 

Sepulchre,  Holy 170,  172 

Church  of  Holy 173 

women  at 434 

Sermon,  a  dumb 60 

a  short 472 

life  a 683 

on  Mount 23 

Sermons,  long 678 

preparing 639 

Servant,  true 390 

Service 302 

joy  of 143,  263 

unreasonable 433 

unselfish 105 

Serving  age 637 

Share  in  the  concern 647 

Shechera 595 

and  Machpelah 594 

Sheep  and  goats 145 

Sheepcot  for  a  closet 619 

Shepherd 302,  680 

choice  of 500 

one  fold  and  one 601 

the  Good 600 

Ship  of  Alexandria 716 

Shipwreck 720 

Shrines 673 

Sick 23 

Sign  from  heaven 87,  228 

prophetic 684 


ANECDOTES  AND  ILLUSTRATIVE  MATTER. 


759 


PAGE. 

Signs  and  wonders 591 

Silence,  obtaining 690 

power  of 273 

time  for 162 

Siloam 494 

Simon,  sin  of 603 

Simplicity,  apostolic 343 

Sin,  a  deep  disease 191 

deliberate 159 

effect  of 160,  209 

gradual 26,  156 

natural 85 

service  of 211 

the  unpardonable 70 

tolerated  or  kept  down 42 

Sincerity,  misguided 710 

tested 350 

Sins  of  omission 128 

Singing  a  hymn 151,  268 

Sinner,  forgiven 621 

hope 192 

Sinners  welcomed  by  Christ 379 

Slander 687 

Sleep 141,  154 

God  watches  in 141 

Slothfulness 144 

Small  means 627 

Smuggling 122 

Soldier,  a  pious 616 

Son,  elder 384 

Song,  new 294 

Sons  of  good  parents 20 

Sop 267 

Sorrow 157,  505,  549 

and  joy 173 

Sosthenes 667 

Soul,  life  of 478 

need  of 367 

Souls,  mountain 153 

value  of 91 

zeal  for 449 

Sower. 72,  200 

Sowing  and  reaping 464 

Spies 253 

Spirit  and  life 478 

drawings  of 304 

fruit  of 329 

guidance  of 653 

iloly 670 

in  preaching 651 

pressed  in 665 

receive  my 600 

Spirits,  evil 185 

Spiritual  blindness 110 

palace 43 

power 316 

Stand  firm 273 

Steadfastness 350 

Stephen 593,  594 

Stewardship 217 

Stoics 662 

Stony  ground 199 

Storms,  God's 207 

on  Sea  ot  Galilee ...  206 

Straining  and  swallowing 129 


PAOR. 

Strait  gate 43 

Straitened 370 

Strewing  flowers  and  branches 514 

Submission 293,  457 

Substitution  illustrated 511 

Sufl"ering,  contentment  in 26,  60,  610 

necessary 392 

Sun,  brightness  veiled 168 

Superstition 363 

Swearing 160 

Sycamore 397 

Sympathy 190,  430 

power  of 322,  333 

Synagogue 185,  316 

Talents 142,  143 

Tares  and  wheat 74,  75 

Taxes 299 

Teachers,  self-sacrificing 500 

Teaching,  earnest 669 

false 43,  228 

figurative 477 

Temple,  destroying 454 

meaning  of 67 

stones  of 259 

tax 238 

Temptation 29,  314 

and  conscience 702 

courting 417 

security  in 418 

Testimony 581 

personal 289 

Thankfulness 573 

Thessalonica 659 

Thorns,  pillow  without 643 

Thoughts,  known  to  God 52 

vain  224 

Throwing  dust  in  air 694 

Tiberias,  sea  of. 320 

Time,  improved 143 

To-day,  importance  of. 480 

Tomb  of  David 569 

Tombs 130,  509 

Town  clerk 675 

of  slothful  men 144 

Tradition  and  Scripiure 223 

Traitor 264,  271 

reward  of  a 94,  563 

Traitors 271 

Trajan 708 

Transfiguration 91,  235 

and  cross 347 

Transubstantiation 267 

Treachery 149,  414,  520 

Treasures 38 

hidden 77 

of  the  heart 70 

Tree,  a  worthless 115,  249 

green  and  dry 428 

Trees,  and  the  Master 420 

Trial,  benefit  of 704 

Tribulation 136,  534 

Tribute 94 

Trinity,  illustrated 175 

Triumphant  entry 247,  248 


760 


INDEX  II. 


PAGE. 

Trouble 523 

Troubled 15 

Trust 124,  291 

Truth 532 

force  of 489,  540 

opposition  to 353 

sanctitication  by 537 

searching  for 172 

sources  of 576 

weapons  of 538 

Twelve,  the  number 343 

Unbelief 79,  491,  551 

folly  of 485 

help  my 237 

Understanding  enlightened 498 

Union  is  strength 197 

Units,  power  of 361 

Unity,  Cliristian 536 

Unseen  hosts 587 

Until 380 

Unwatchfulness 413 

Upper  classes 708 

Victory 168,  534 

Vine,  branch  and 528 

Vinegar 165 

Viper 724 

Virgins 141 

Vision,  heavenly 712 

Visions 292 

purpose  of 617 

Vow,  keeping 667 

Waiting 298 

and  watching 369 

War 136,  155 

horrors  of. 133 

Warning 137,  163 

Washington     83 

Waste 264 

Watch  and  pray 153,  270 

Water,  refreshing 462 

Way,  preparing 18 


PAGE. 

Wealth,  well  spent 102 

Wedding  garment 121 

Weep  for  yourselves 427 

Whately,  Abp 506 

Whitefield 462 

Whosoever 457 

Wicked  design,  failure  of 697 

fears  and  hopes  of 414 

triumph  short 117 

Will  Jesus  save  me  ? 96 

worship 83 

Wine 193 

Wishes 92,  244 

Witness 302,  562 

false 156,  272 

Woman,  a  noble 614 

influence  of 80 

ministry  of 279,  293,  336 

Word,  enduring 412 

of  God 48,  254,  314 

keeping  the 361 

spreading  the 640 

Words,  saved  by 624 

solemn  view  of 70 

Work 372 

cheerfulness  in 106 

of  Christ 614 

personal 320 

temptations  of 116 

World,  end  of  the 133,  138,  262,  263 

field  is  the 76 

gifts  of 627 

Worldliness 73 

Worship,  religious 249 

Worshipping  spirit 113 

Wrath  to  come 19,  77 

Yoke  of  Christ 66 

Zeal,  Christian 57,  458 

for  souls 464 

religious 607 

true  and  false 127 

without  knowledge 222 


THE  MODKRN   PBINTIHG  COMPANY,  NTIW  TOKK. 


BS491.G7791897V.1 

The  Biblical  museum  :  a  collection  of 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00032  5391 


1 


. . .  >  ;srg?0 


